,transcriber's ,note3    ,this version  
of the text cannot represent certain    
typographical effects4  ,italics are    
delimited with the #8' character as     
italic4    ,the footnotes have been     
re-sequenced for uniqueness across the  
text1 and  positioned to follow the     
paragraph in which they are referenced4 
,,the ,,great ,,baptizer4               
,a                         ,,bible      
,,history ,,of ,,baptism4               
,,by                                    
,,samuel ,j4 ,,baird1 ,d4 ,d4           
8,he shall baptize you with the ,holy   
,ghost and with fire40--,,matt4 ,,iii1  
#ag4    8,this is that which was spoken 
by the prophet ,joel3 ,and it shall come
 to  pass1 in the last days1 saith ,god1
 ,i will pour out of my ,spirit upon all
  flesh40--,,acts ,,ii1 #af1 #ag4       
-------                                 
,,philadelphia3                         
,,james ,h4 ,,baird4                    
#ahhb4                                  
,copyright                              

,,samuel ,j4 ,,baird1                   
#ahhb4                                  
,,preface4      ,not only does the      
ordinance of baptism hold a position of 
pre-eminent  honor1 as being the door of
 entrance to all the privileges of the  
visible church1 but it has been         
distinguished with a place of paramount 
importance and conspicuity in the       
transactions of the two grandest        
occasions in the history of that        
church1--in sealing the covenant at     
,sinai1 by which ,israel became the     
church of ,god1 and the grace of        
,pentecost1 by which the doors of that  
church were thrown open to the  world4  
,proportionally interesting and         
significant is the ordinance1 in        
itself1 as symbolizing the most lofty1  
attractive and precious  conceptions of 
the gospel1 and unfolding a history of  
the plan of ,god in  proportions of     
unspeakable interest1 grandeur and      
glory4 ,and yet1  heretofore1 the       
discussion of the subject has been      

little more than a  disputation1 alike  
uninteresting1 inconclusive and         
unprofitable1  concerning the word      
baptizo4    ,the present treatise is an 
attempt to lift the subject out of the  
low  rut in which it has thus traversed1
 and to render its investigation the    
means of enlightening the minds and     
filling the hearts of ,god's people     
with those conceptions1 at once exalted 
and profound1 and those high  hopes and 
bright anticipations of the future which
 the ordinance was  designed and so     
happily fitted to induce and stimulate4 
,eighteen years ago1--in a catechetical 
treatise on 8,the ,church of ,god1  its 
,constitution and ,order10 from the     
press of the ,presbyterian ,board of    
,publication1--the author enunciated the
 essential principles which are         
developed in this volume4 ,in #ahgj1    
they were further illustrated in a      
tract on 8,the ,bible ,history of       
,baptism10 which was issued by the      
,presbyterian ,committee of             

,publication1 in ,richmond1 ,va4 ,the   
reception  accorded to these treatises  
has encouraged me to undertake the more 
elaborate disquisitions of the present  
work4 ,the questions are sometimes  such
 as require a critical study of the     
inspired originals of the holy          
,scriptures2 and occasional             
illustrations are drawn from classic and
  other kindred sources4 ,it has been my
 study so to conduct these              
investigations that while they should   
not be unworthy the attention of        
scholars1 they may be intelligible to   
readers who are conversant with no      
other than our common ,english tongue1  
the richest and noblest ever  spoken by 
man4    ,the circumstances and manner of
 the introduction of the rite of        
immersion into the post-apostolic church
 presented a rich and inviting  field of
 further investigation4 ,but the volume 
has already exceeded the  intended      
limit2 the ,biblical question is in     
itself complete1 and its  authority is  

conclusive4 ,to it1 therefore1 the      
present inquiry is  confined4    ,the   
fruit of much and assiduous             
investigation and thoughtful study is   
now reverently dedicated to the glory of
 the baptizing office of the  ,lord     
,jesus4 ,may he speedily arise and      
display it in new and transcendent      
energy2 pouring upon his blood-bought   
church the ,spirit of grace and         
consecration1 of knowledge and          
aggressive zeal1 of unity and power2    
baptizing the nations with his ,spirit1 
and filling the world with the  joy of  
his salvation and the light of his      
glory4    ,,covington1 ,,ky41 ,feb4 #h1 
#ahhb4                                  
,,contents4     ,,introduction1         
,page #ae                               
,,book ,i4                              
,,old ,,testament ,,history4            
,,part ,i4                              
,,baptism ,,at ,,sinai4     ,,section   
,i4 ,baptism originated in the ,old     
,testament4--,it was     familiar to the

 ,jews when ,christ came4 ,there were   
8divers     baptisms0 imposed at ,sinai1
                                        
#ba     ,,section ,,ii4 ,no ,immersions 
in the ,old ,testament4--,none in       
the ritual4 ,none in the figurative     
language1                       #bc     
,,section ,,iii4 ,the ,old ,testament   
,sacraments4--#a4 ,sacrifice4     #b4   
,circumcision4 #c4 ,the ,passover4 #d4  
,baptism1                      #bd      
,,section ,,iv4 ,the ,baptism of ,israel
 at ,sinai4--,scene at the     mount4   
,the covenant proposed and accepted4 ,a 
great     revival4 ,baptism of the      
converts4 ,the feast of the             
covenant1                               
#be     ,,section ,v4 ,the ,blood of    
,sprinkling4--,it was a type of         
,christ's atonement1                    
#cj     ,,section ,,vi4 ,the ,living    
water4--,a type of the ,spirit4 ,living 
and salt water4 ,the river of ,eden4    
,that of the ,revelation     and of the 
prophets4 ,the ,dead ,sea4 ,rain and    

fountains4     ,their symbolic          
functions1                              
#ca                                     
,,part ,,ii4                            
,,the ,,visible ,,church4     ,,section 
,,vii4 ,the ,abrahamic ,covenant4--,it  
was the     betrothal1--not the         
marriage4 ,its terms spiritual1         
everlasting1 exclusive4 ,the ,seed      
,christ4 ,it adumbrated the     covenant
 of grace4 ,no salvation but on its     
terms1                  #cg             
,,section ,,viii4 ,the ,sinai           
,covenant4--,its ,conditions4--,moses'  
commission4 #a4 8,if ye will obey40 #b4 
8,and keep my     covenant10            
#db     ,,section ,,ix4 ,the ,sinai     
,covenant4--,its ,promises4--#a4 ,a     
peculiar treasure4 #b4 8,all the earth  
is mine40 #c4 ,a priest     kingdom4 #d4
 ,a holy nation4 #e4 ,palestine1        
#de     ,,section ,x4 ,the ,visible     
,church ,established4--,the ,church     
defined4 ,its name4 ,its fundamental    
law4 ,membership4 ,family     and       

eldership4 ,ordinances of testimony4    
,the relation of     the ritual law1    
#di     ,,section ,,xi4 ,the ,terms of  
,membership4--,professed faith and      
obedience4 ,the same to ,israel and     
,gentiles4 ,separating the     unworthy1
                                        
#ef     ,,section ,,xii4 ,circumcision  
and ,baptism4--,the former sealed       
the ,abrahamic covenant4 ,the latter    
alone sealed the     ecclesiastical     
covenant of ,sinai1                     
#eh                                     
,,part ,,iii4                           
,,administered ,,baptisms,,sprinklings4 
,,section ,,xiii4 ,unclean ,seven       
,days4--,the meaning4 ,childbirth4      
,issues4 ,contact with the dead4        
,leprosy4 ,characterized by     7#a7    
inward corruption2 7#b7 seven days      
continuance2 7#c7     contagiousness2   
7#d7 requiring sacrifice and sprinkling1
            #fj     ,,section           
,,xiv4--,baptism of a ,healed           
,leper4--,seven sprinklings4     ,the   

self-washings4 ,meaning of the rites1   
#ff     ,,section ,,xv4 ,baptism of the 
,defiled by the ,dead4--,the            
ordinary seal of the covenant4 ,the     
ashes4 ,manner of the     baptism1      
#fh     ,,section ,,xvi4 ,baptism from  
,issues4--,the law seemingly            
incongruous4 ,the water of nidda1       
#fi     ,,section ,,xvii4 ,baptism of   
,proselytes4--,talmudic traditions4     
,question between the ,schools of       
,shammai and ,hillel4 ,the              
,levitical mode exemplified in the      
daughters of ,midian1             #gf   
,,section ,,xviii4 ,baptism of          
,infants4--,the principle of infant     
membership recognized4 ,evidence of the 
baptism of ,hebrew     children4        
,example of the infant ,jesus1          
#hb     ,,section ,,xix4 ,baptism of the
 ,levites4--,sprinkled with 8water      
of purifying10                          
#he     ,,section ,,xx4 ,these all were 
one ,baptism4 ,the rites were           
essentially the same4 ,slight           

differences explained1                  
#hf     ,,section ,,xxi4 ,the ,symbol of
 ,rain4--,descent from heaven4 ,life    
and fruitfulness imparted4 ,testimonies 
of the prophets4     ,carson's doctrine1
                                        
#hh     ,,section ,,xxii4 ,it meant1    
,life to the ,dead4--,men dead by       
nature4 ,the ,spirit shed down gives    
life to soul and body4     ,jesus at the
 grave of ,lazarus1                     
#ib     ,,section ,,xxiii4 ,the ,gospel 
in this ,baptism4--7#a7 ,the red        
heifer4 7#b7 ,without the camp4 7#c7    
,blood sprinkled1 and     blood and     
water4 7#d7 ,seven times4 7#e7 ,seven   
days'     defilement4 7#f7 ,the ashes4  
7#g7 ,the water4 7#h7 ,the              
sprinkling4 7#i7 ,the third day and the 
seventh4 7#aj7 ,the     self-washing4   
7#aa7 ,things defiled and sprinkled1    
#ie     ,,section ,,xxiv4 ,these were   
the 8,divers ,baptisms10--,the          
argument of ,heb4 ix1 #h1 #i4 ,the      
sprinklings were the theme     of       

,paul's argument4 ,they were his 8divers
 baptisms10              #ajc           
,,part ,,iv4                            
,,ritual ,,self-,,washings4             
,,section ,,xxv4 ,unclean until the     
,even4--,from expiatory rites4     ,from
 contact with the unclean4              
,self-washing1                      #ajh
     ,,section ,,xxvi4 ,grades of       
,self-washing4--#a4 ,the hands4 #b4 ,the
     hands and feet4 #c4 ,the clothes4  
#d4 ,the clothes and flesh4     #e4     
,shaving the hair1                      
#aaa     ,,section ,,xxvii4 ,mode       
implied in the meaning4--,the           
self-washings meant the active putting  
off of the sins of     the flesh1       
#aae     ,,section ,,xxviii4 ,the words 
used to designate the                   
,washings4--#a4 ,shtaph4 #b4 ,kbas4 #c4 
,rhatz1                       #aaf      
,,section ,,xxix4 ,mode of ,domestic    
,ablution4--,by water poured     on4    
,the patriarchs4 ,mode in ,egypt4 ,in   
the wilderness4     ,story of ,susanna4 

,purgation of a concealed murder4       
,washing     the feet at table1         
#aai     ,,section ,,xxx4 ,facilities   
requisite4--,the water drawn from       
wells by women4 ,no vessels for         
immersion4 ,the bath of     ,ulysses1   
#abf     ,,section ,,xxxi4 ,the         
,washings of the ,priests4--,symbolism  
of     the tabernacle4 ,the laver4      
,priestly washings4 ,the laver     and  
river of ,ezekiel4 ,no immersions here1 
#abh     ,,section ,,xxxii4 ,like these 
were the ,self-washings of the          
,people4--,designations and meaning the 
same4 ,immersion     would have been    
without meaning1                        
#acd     ,,section ,,xxxiii4 ,purifyings
 of things4--,one case of     immersion4
 ,minor defilements cleansed by this    
immersion     and by washings4 ,the     
major1 by sprinkling1                   
#acf                                    
,,part ,v4                    ,,later   
,,traces ,,of ,,the ,,sprinkled         
,,baptisms4     ,,section ,,xxxiv4 ,old 

,testament ,allusions4--,the rite       
everywhere1 from ,moses to ,zechariah1  
#aci     ,,section ,,xxxv4 ,rabbinic    
,traditions4--,one heifer from ,moses   
to ,ezra4 ,eight thence to the end1     
#adb     ,,section ,,xxxvi4 ,festival of
 the ,outpouring of ,water4--,feast     
of tabernacles4 ,the outpouring4 ,the   
festivity4 ,its     meaning1            
#adc     ,,section ,,xxxvii4            
,hellenistic ,greek4--,alexander's favor
 to     the ,jews4 ,alexandria4         
,hellenistic ,greek4 ,its literature4   
,baptizo4 ,dr4 ,conant's definitions4   
,baptisma and     baptismoi1            
#aea     ,,section ,,xxxviii4 ,baptism  
of ,naaman4 ,tbalbaptizo4--,the     law 
of leprosy4 ,office of ,elijah and      
,elisha4 ,naaman was     sprinkled seven
 times1 according to the law1           
#aeg     ,,section ,,xxxix4 8,baptized  
from the ,dead40--,ecclus4 xxxi1 #cj4   
,the water of separation here called    
baptism4 8,baptized for     the         
dead40--#a ,cor4 xv1 #bi1               

#afi     ,,section ,,xl4 ,judith's      
,baptism4--,story of ,judith4 ,her      
baptism4 ,mohammedan washing before     
prayer1                        #agb     
,,section ,,xli4 ,the ,water of         
,separation in ,philo and               
,josephus4--,philo on the subject4      
,josephus' description1           #age  
,,section ,,xlii4 ,imitations by the    
,greeks and     ,romans4--,diffusive    
influence of ,israel4 ,the stain of     
crime1 and purgation for it1 novelties  
in ,greece4     ,purifying always by    
sprinkled water4 ,ovid and ,virgil4 ,the
     ,greek mysteries1                  
#agh     ,,section ,,xliii4 ,baptism in 
,egypt and among the ,aztecs4--,the     
libation vase of ,osor-,ur4 ,aztec      
infant baptism1                   #ahi  
,,section ,,xliv4 ,levitical ,baptism in
 the ,fathers4--,tertullian     on the  
idolatrous imitations4 ,other fathers on
 the water     of separation4 ,they     
recognize it as baptism1                
#aib                                    

,,part ,,vi4                     ,,state
 ,,of ,,the ,,old ,,testament           
,,argument4     ,,section ,,xlv4 ,points
 established by the foregoing           
,evidence4--,twenty-one points of       
evidence enumerated1              #aif  
,,book ,,ii4                            
,,new ,,testament ,,history4            
,,part ,,vii4                           
,,introductory4     ,,section ,,xlvi4   
,state of the ,question4--#a4 ,baptism  
by     sprinkling1--fifteen centuries   
old1--the ,jewish ,scriptures     full  
of it1--the ,jewish mind molded by it4  
#b4                                     
,immersion1--new1--incongruous1--unmeani
ng4 ,carson's double     symbolism1     
#bja                                    
,,part ,,viii4                          
,,the ,,purifyings ,,of ,,the ,,jews4   
,,section ,,xlvii4 ,accounts in the     
,gospels4--,purifying before     the    
feasts4 ,the marriage in ,cana4         
,washings and baptisms1          #bjh   
,,section ,,xlviii4 ,washing ,hands     

before ,meals4--,origin of the     rite4
 ,the marriage feast1                   
#baj     ,,section ,,xlix4 ,baptism on  
return from ,market4--,market           
defined4 ,jesus at the ,pharisee's      
table1                           #bad   
,,section ,l4 ,a ,various               
,reading4--,baptizntai and rantizntai4  
,care taken in transcribing the ,new    
,testament4 ,these two     readings1    
#baf     ,,section ,,li4 ,baptisms of   
,utensils and ,furniture4--,their       
prototypes in the ,levitical purifyings 
of things1                 #bai         
,,part ,,ix4                            
,,john's#a;,,baptism4     ,,section     
,,lii4 ,history of ,john's              
,mission4--,the accounts of     it4     
,john the herald of the ,angel of the   
,sinai covenant1           #bba         
,,section ,,liii4 ,israel at the time of
 ,john's ,coming4--,no     longer       
idolatrous1 but apostate4 ,prophetic    
warnings4 ,they     were excommunicate  
from the covenant1                      

#bbe     ,,section ,,liv4 ,nature of    
,john's ,baptism4--,elijah the champion 
of the covenant1 to the ten tribes4     
,john the same to the     ,jews4 ,his   
baptism renewed the ,sinai seal1        
#bbh     ,,section ,,lv4 ,extent of     
,john's ,baptism4--,testimony of the    
evangelists4 ,other evidence4 ,a great  
revival1                     #bcb       
,,section ,,lvi4 ,john did not          
,immerse4--,the circumstances           
forbade it4 ,it would have been         
unmeaning1                         #bcg 
,,section ,,lvii4 ,john sprinkled with  
unmingled ,water4--,why the             
prophecies speak of water only4 8,the   
kingdom0 ,john's     theme4 ,hence1     
water only4 ,it was sprinkled4 ,some may
 have     stood in the water1           
#bda                                    
,,part ,x4                              
,,christ's#a;,,baptisms ,,and           
,,anointing4     ,,section ,,lviii4 ,his
 ,baptism by ,john4--,various           
explanations4     ,it was part of his   

obedience4 ,it sealed him ,surety of the
     covenant1 and certified to him     
triumph in his     resurrection1        
#bdg     ,,section ,,lix4 ,his          
,anointing4--,the ,spirit given him1 at 
his     birth1--at his baptism1--and at 
his coronation4 ,meaning and     purpose
 of his anointing1                      
#bed     ,,section ,,lx4 8,the ,baptism 
that ,i am ,baptized with40--,matt4     
xx1 #bj-bb4 ,the kingdom was to be after
 the resurrection2     and upon         
condition of being worthy4 8,the        
regeneration0 was     typified by the   
,levitical baptisms4 ,the baptism was   
his     resurrection4 ,luke xii1 #ej1   
#beg                                    
,,part ,,xi4                            
,,christ ,,the ,,great ,,baptizer4      
,,section ,,lxi4 ,the ,kingdom of the   
,son of man4--8,the kingdom     of      
heaven40 ,destined to man at creation4  
,satan's scheme4     ,the kingdom in the
 prophets4 ,john's proclamation4        
,christ's     triumph and coronation1   

#bfg     ,,section ,,lxii4 ,christ is   
enthroned as ,baptizer4--,his           
commission1--to purge the universe4     
,order of precedence in     the         
,godhead4 ,on earth1 ,jesus was 8in the 
,spirit40 ,on the     throne1 the       
,spirit is in and subject to him4 8,the 
promise     of the ,father10            
#bgc     ,,section ,,lxiii4 ,note on the
 ,procession of the                     
,spirit4--,history of the filioque      
clause4 ,objections to     it1          
#bha     ,,section ,,lxiv4 ,the ,baptism
 of ,fire4--,the ,holy ,ghost1 and      
fire1 two several things4 ,fire means   
wrath4 ,the places     cited against    
this view4 ,the contrasted language of  
the     evangelists4 ,grace and wrath   
inseparably connected4 ,john's     theme
 and imagery are from ,malachi4         
,arguments to identify     the two      
baptisms in one4 ,baptizo4 ,mode of the 
baptism of     fire1                    
#bhd     ,,section ,,lxv4 ,the ,baptism 
of ,pentecost4--,the apostles must      

8wait for the promise40 ,the ,spirit    
poured out1                    #big     
,,section ,,lxvi4 ,manner of the        
,baptism4--,pno1--a breath4             
,pheromen1--borne forward1--impelled4   
8,he breathed on     them40 ,it was     
affusion1 signalizing the height where  
,jesus     sits1                        
#bii     ,,section ,,lxvii4 ,the ,new   
,spirit imparted4--,the ,spirit no      
novelty4 ,peter's explanation4          
,hitherto1 the church's     office was  
conservative4 ,now the aggressive       
,spirit of     missions given1          
#cjd     ,,section ,,lxviii4 ,the       
,tongues like as of ,fire4--,not        
8cloven10     but 8distributed40 ,like  
the flame of a lamp4 ,the               
candlestick4 ,the seven stars4 8,arise6 
shine60                     #caj        
,,section ,,lxix4 ,the ,gift of other   
,tongues4--,signified the     union of  
all people in ,god's worship4 ,the      
phrasing of the     historian4 ,history 
of the sign1                            

#cac     ,,section ,,lxx4 ,the ,baptism 
of ,repentance4--,the firstfruits4      
,john's 8baptism of repentance40 ,jesus 
gives repentance and     remission4 ,his
 baptism unites to him and the ,father4 
,its     manner4 ,the ,spirit's relation
 to it1                                 
#cah     ,,section ,,lxxi4 ,paul's      
,doctrine of this ,baptism4--,titus iii1
     #d-g4 ,meaning of loutron4 #a ,cor4
 xii1 #ab-ad4 ,eph4 iv1     #d-af4 ,gal4
 iii1 #bg-bi4 ,rom4 vi1 #b-f4 ,col4 ii1 
#i-aa4 ,the     doctrine of these       
places1                                 
#cbc     ,,section ,,lxxii4 ,noah 8saved
 by ,water40--#a ,pet4 iii1 #ag-bb4     
,peter and ,paul4 ,the theme1--the      
saints persecuted with     impunity4    
,noah persecuted1 and saved by means of 
the     flood4 ,christ's people saved by
 antitype baptism1                 #ccc 
,,section ,,lxxiii4 ,christ's ,baptizing
 ,administration4--,it     covers his   
whole work on the throne4 ,in the end1  
triumph     complete1 physical and      

moral4 ,when he shall have purged       
earth and heaven1 then will his         
baptizing office cease1           #cch  
,,section ,,lxxiv4 ,argument from the   
,real to ,ritual     ,baptism4--,the    
real baptism has to do1 not with        
abasement     and the grave1 but with   
exaltation and power4 ,but     immersion
 looks only to the grave4 ,it is        
incongruous to     all the phenomena of 
,pentecost4 ,immersed in 8the sound     
from heaven10                           
#cdc                                    
,,part ,,xii4                           
,,the ,,baptist ,,argument4             
,,section ,,lxxv4 ,,baptizo and the     
,resurrection4--,elements of     the    
,baptist argument4 ,dr4 ,conant on      
baptizo4 ,it leaves     its subjects in 
the water4 ,dr4 ,kendrick's admissions4 
,a     second meaning in baptizo1       
#cdg     ,,section ,,lxxvi4 ,the        
,prepositions4--,en4 ,eis4 ,ek4 ,apo4   
,they indicate1 not the mode1 but the   
place of the     baptisms1              

#ced     ,,section ,,lxxvii4 8,much     
,water there40--,aenon,the ,springs4    
,many waters4 ,why ,jesus and ,john     
resorted to waters1               #cfj  
,,section ,,lxxviii4 8,buried with him  
by ,baptism into     ,death40--,rom4 vi1
 #b-g4--8;,buried with him by the       
baptism     into the death40 ,analysis  
of the passage4 ,spiritual     baptism  
alone referred to4 ,immersion           
incongruous to ,paul's     conception1  
#cfd     ,,section ,,lxxix4 8,buried    
with him in ,baptism40--,col4 ii1       
#i-ac4 ,the doctrine the same as the    
preceding4 ,union with     the ,lord    
,jesus the controlling idea4 8,buried   
with him in     7or1 by7 the baptism40  
,the idea of immersion perplexes     the
 exegesis1                              
#cga     ,,section ,,lxxx4 ,end of the  
,baptist ,argument4--,baptist           
scholars concede that baptizo does not  
mean1 to dip1     only4 ,it can not then
 decide the mode4 ,they admit that it   
leaves its subject in the water4 ,it    

knows then nothing of     the           
resurrection4 ,the prepositions and     
waters of ,enon do     not help the     
cause4 ,paul's burial 8in the baptism10 
does     not allude to the ritual       
ordinance4 ,in all its parts1 the       
argument fails1                         
#cgd                                    
,,part ,,xiii4                          
,,baptismal ,,regeneration4             
,,section ,,lxxxi4 ,contrary to the     
whole ,tenor of the     ,gospel4--,the  
mystery of iniquity early developed4    
,the     gospel church viewed as the    
antitype of the ,levitical4 ,the        
,scriptures are not so4 ,treatment of   
baptism by the     evangelists4 ,paul's 
testimony1                              
#cgg     ,,section ,,lxxxii4 ,born of   
,water and of the ,spirit4--,john iii1  
#d-h4 ,metaphor of water4 8,water even  
the ,spirit40 ,john     had already     
stated the way of the new birth1        
#chd     ,,section ,,lxxxiii4 8,the     
,washing of ,water1 by the ,word40--,the

     bridal bath4 ,no formula of        
baptism4 8,sanctify them through     thy
 truth10                                
#cij                                    
,,part ,,xiv4                           
,,the ,,new ,,testament ,,church4       
,,section ,,lxxxiv4 ,the ,ritual ,law is
 unrepealed4--,christ so     left it4   
,the apostles were zealous for it4 ,the 
council of     ,jerusalem exempted the  
,gentiles only4 ,james and ,paul unite  
to show it still in force4 ,paul's      
practice4 ,he obeyed the     law1 but   
repudiated its righteousness4 ,this view
 alone     harmonizes the history1      
#cic     ,,section ,,lxxxv4 ,why the    
,gentiles were exempted4--,not because  
the law expired4 ,but1 unsuited to a    
world wide extension4     ,its chief end
 accomplished4 ,what its survival       
implied1            #djf     ,,section  
,,lxxxvi4 ,the ,christian               
,passover4--,wine1 and blood4     ,the  
passover a type of ,christ's atonement4 
,it is     perpetuated in the ,supper1  

#djh     ,,section ,,lxxxvii4 ,the      
,hebrew ,christian ,church4--,the       
synagogue system4 ,the sects of         
,pharisees1 ,sadducees and              
,nazarenes4 ,the number and diffusion of
 the ,nazarenes4 ,the     ,hebrew church
 after the destruction of ,jerusalem1   
#daa     ,,section ,,lxxxviii4 ,the     
,gentiles ,graffed in4--,mixed churches4
     ,gentile churches4 8,out of ,zion  
the law40 ,the ,gentiles     graffed in1
                                        
#dah                                    
,,part ,,xv4                            
,,christian ,,baptism4     ,,section    
,,lxxxix4 ,history of the ,rite4--,the  
cotemporaneous     baptisms of ,john and
 ,jesus4 ,both were the same ,christian 
baptism4 ,christ did not institute      
baptism1 but gave it     to the         
,gentiles4 ,rebaptism at ,ephesus4 ,note
 on rebaptism1         #dbd             
,,section ,,xc4 8,baptizing them into   
the ,name40--#a4 ,into the     name4    
,en2 epi2 eis4 8,into ,christ40 8,into  

the name of     ,christ40 #b4 8,the name
 of the ,father and of the ,son1 and of 
the ,holy ,ghost40--8,the name of the   
,lord ,jesus10                    #dca  
,,section ,,xci4 8,he that ,believeth   
and is ,baptized40--,it     refers to   
ritual baptism2 and is a caution against
 trust     in it4 ,faith is the         
essential thing1                        
#dcg     ,,section ,,xcii4 ,the         
,formula4--,ritualistic view4 ,no       
formula     prescribed by ,christ1 nor  
used by the apostles1                   
#dch     ,,section ,,xciii4 ,the        
,administration on ,pentecost4--,there  
was     a baptism with water4 ,dr4      
,dale's objections1                     
#ddj     ,,section ,,xciv4 ,the meaning 
of this ,baptism4--,it could but        
symbolize the baptism of the ,spirit4   
,the two formulas thus     reconciled1  
#ddf     ,,section ,,xcv4 ,the ,mode of 
this ,baptism4--,immersion              
incongruous and impossible4 ,they were  
baptized in groups     with a hyssop    

bush1                                   
#ddh     ,,section ,,xcvi4 ,other       
,illustrations4--,the eunuch4 ,the      
apostle     ,paul4 ,the house of        
,cornelius4 ,the jailer4 ,none of these 
look to immersion1                      
#dea     ,,section ,,xcvii4 8,baptized  
into ,moses40--,moses and ,israel       
were types4 ,dr4 ,kendrick contradicts  
the record4 ,by this     baptism ,israel
 were brought into a new state of faith 
and     obedience1                      
#deg                                    
,,part ,,xvi4                           
,,the ,,family ,,and ,,the ,,children4  
,,section ,,xcviii4 ,christ and the     
,children4--,a retrospect4     ,christ's
 attitude toward the lambs4 ,peter's    
commission4     ,the ,jews predominant  
in the church4 ,the ,sinai covenant     
recognized the children and made place  
for the ,gentiles1          #dfa        
,,section ,,xcix4 8,now are they        
,holy40--,unclean1 and holy4     ,israel
 a holy nation4 8,the saints40 ,the     

,baptist exegesis     of the language1  
#dff     ,,section ,c4 ,household       
,baptisms4--,not 8infant10 but 8family  
baptism40 ,lydia's house4 ,the jailer   
and all his4 ,the house     of          
,stephanas4 ,these1 in the light of     
fifteen centuries     preceding1 and of 
the everlasting covenant1               
#dga                                    
,,conclusion4     ,christ's real baptism
 with the ,spirit is the criterion of   
all baptismal doctrines and rites4      
,baptismal regeneration     tried and   
rejected4 ,the evidence against         
immersion     cumulative and            
overwhelming1                           
#dgf                                    
,,introduction4      ,the history of the
 ritual ordinances of ,god's appointment
 is full of  painful interest4 ,passing 
any reference to the times preceding the
  transactions of ,sinai1--the          
institutions then given to ,israel      
constituted  a system of transparent1   
significance1 perfect in the congruous  

symmetry  and simplicity of the parts   
and comprehensive fullness of the whole1
 as  setting forth the whole doctrine of
 ,god concerning man's sin and          
salvation4 ,designed not only for the   
instruction of ,israel1 but for a  light
 to the darkness of the surrounding     
,gentile world1 its truths were         
embodied in symbols which spake to every
 people of every tongue in their  own   
language4 ,copied in imperfect and      
perverted forms into the rites of       
,gentile idolatry1--although distorted1 
veiled and dislocated from their  normal
 relations1 they shed gleams of twilight
 into the gloom of  spiritual darkness1 
and prepared the world for the dawning  
of the ,sun of  ,righteousness1 when he 
rose upon the nations4 ,to multitudes of
 ,israel1  those ordinances were        
efficient means of eminent grace4 ,with 
gladness1  they saw therein1--as through
 a glass1 darkly1 it may be1 but        
surely1--adumbrations of the salvation1 
grace and glory of the ,messiah's       

kingdom4 ,and1 if the fact be considered
 that at one of the darkest  crises in  
,israel's history1 when the prophet     
cried1--8,i1 even ,i am left            
alone10--,god could assure him1--8,yet  
have ,i left seven thousand10--we may   
possibly find occasion to revise our    
preconceptions concerning the  history  
of the gospel in ,israel4 ,still1       
undoubtedly there were  multitudes in   
every generation of that people to whom 
the gospel  preached in the ordinances  
brought no profit1 for lack of faith4   
,in  their earlier history1 indifference
 and neglect1 and in the later1 a       
self-righteous zeal for the mere outward
 rites and forms1 were equally  fatal4  
,the splendor of the ritual1 and the    
superfluous variety and  frequency of   
the observances1 were a poor substitute 
for faith toward  ,god1 and rectitude of
 heart and life4 ,the result was that   
when ,christ  came1 who was the end of  
all the rites and ordinances of the law1
 those  who were the most strict and    

zealous in their observance were his    
betrayers and murderers4    ,when the   
,lord ,jesus ascended the heavens1      
assumed the throne1 and sent  forth the 
gospel to the ,gentiles1 it was         
accompanied by two simple  ordinances1  
which were eliminated out of those of   
the ,levitical ritual1  by the omission 
of the element of sacrifice4 ,in them   
was symbolized and  set forth the whole 
riches of that salvation which was      
represented in  the more cumbrous forms 
of the ,levitical system4 ,by the       
supper1 was  signified the mystery of   
his atoning sufferings1 and of the      
nourishment  of his people by faith     
therein4 ,by baptism1 was shown forth   
the glory of  his exaltation1 and the   
sovereignty and power with which he     
sheds from  his throne the blessings of 
his grace4 ,but very soon1 these        
ordinances1  so beautiful and           
instructive in their simplicity1 were   
corrupted through  the misconceptions   
and ignorance of the teachers of the    

church4 ,the  ,mosaic ritual1 instead of
 being recognized1 as ,paul describes   
it1 as a  pattern or similitude of the  
things in the heavens1 was regarded as a
  type of the ,new ,testament church and
 of the ordinances therein              
administered4 ,this one error became the
 inevitable cause of corruption  and    
apostasy4 ,respecting the impending     
defection1 ,paul assured the            
,thessalonians1 that the mystery of     
iniquity was already at work2 and       
forewarned the elders of ,ephesus of the
 coming of grievous wolves to  rend the 
flock1 and of apostasies among          
themselves1 through the lust of  an     
unhallowed ambition4    ,we have not the
 means1 from the scanty and corrupted   
records which  remain1 of the age       
immediately following the apostles1 of  
tracing the  process of defection4 ,but 
when1 at length1 the church emerges into
 the  light of history1 it is found to  
have realized a fatal transformation4   
,the pastors and elders of the apostolic

 churches1 from being simple  preachers 
of the word1 have become priests        
ministering at the altar1 and  offering 
better sacrifices than those made by the
 ,aaronic line4 ,for1  while the latter 
offered mere animals1 and the           
worshippers fed upon mere  carnal food1 
the former1 in the sacrament of the     
supper1 the supposed  antitype of those 
offerings1 were believed to offer the   
body and blood  of the ,lord ,jesus1 and
 the people1 in those elements1 imagined
  themselves to receive and feed upon   
that very body and blood4 ,so1 too1     
while the 8type baptisms0 of the ancient
 ritual accomplished a mere  purifying  
of the flesh1 the baptism of water by   
the hands of the  ,christian ministry   
was regarded as the antitype of these1  
and considered  effectual for           
accomplishing a spiritual regeneration1 
a renewing of the  heart of the         
recipient4    ,the same error which thus
 corrupted the doctrine of the          
sacraments1 was  equally efficient in   

changing their forms4 ,as they were held
 to be the  antitypes of the ,old       
,testament rites1 it was sought to      
develop in them  features to correspond 
with all the details of those rites1 and
 to give  them a dignity1 a pomp and    
ceremonial1 proportioned to their       
relations  as fulfilling the things set 
forth in the splendid ritual of ,moses  
and  ,david4 ,the rite of baptism1      
particularly1 was corrupted by          
alterations  and additions which left   
scarcely any thing of the primitive     
institution1 save the name4 ,the        
,levitical purifyings were especially   
observed in connection with the annual  
feasts at ,jerusalem4 ,in like  manner1 
the administration of baptism was       
discouraged1 except in  connection with 
two of those feasts1--the passover1 and 
the feast of  weeks1 or of              
firstfruits1--transferred into the      
,christian church1 under  the names of  
,easter1 and ,pentecost1 or ,whitsunday2
 the latter being  named from the white 

garments in which the newly baptized    
were robed4  ,the administration was    
connected with an elaborate system of   
attendant  observances4 ,first1 was a   
course of fastings1 genuflections1 and  
prayers1 and the imposition of hands    
upon the candidate4 ,then1 he was       
divested of all but a single under      
garment1 and facing the west1 the  realm
 of darkness1 was required1 with defiant
 gesture of the hand1 to  renounce      
,satan and all his works4 ,this was     
followed by an exorcism1 the  minister  
breathing upon the candidate1 for       
expelling ,satan1 and  imparting the    
,holy ,spirit2 then the making upon him 
of the sign of the  cross2 anointing him
 with oil1 once before and once after   
the baptism2  the administration of     
salt1 milk and honey1 and three         
immersions1 one at  the name of each    
person of the ,trinity4 ,such was the   
connection in which  baptism by         
immersion first appears4 ,for its       
reception1 the candidate1 of  whatever  

sex1 was invariably divested of all     
clothing1 and1 after it1  was robed in a
 white garment1 emblematic of the       
spotless purity now  attained4 ,the rite
 of baptism by bare sprinkling1 however1
 still  survived4 ,and the question is  
entitled to a critical attention which  
it  has not yet received1 whether1      
always or generally1 the more elaborate 
rite consisted in a submersion of the   
candidate4 ,against this  supposition1  
is the practice of the ,abyssinian1     
,greek1 ,nestorian and  other churches  
of the east4 ,in them1 the candidate1 in
 preparation for  the rite1 is placed1  
or we may say1 immersed1 naked1 in a    
font of water1  the quantity of which   
neither suffices1 nor is intended1 to   
cover him4  ,the administrator then     
performs the baptism1 while pronouncing 
the  formula1 by thrice pouring water on
 the candidate1 once at the mention  of 
each name of the blessed ,godhead4#a ,to
 the same effect1 is the  evidence of   
numerous remains of ,christian art1     

which have been  transmitted to us from 
the early ages4 ,among these are several
  representations of the baptism of the 
,lord ,jesus by ,john2 one1 of that  of 
,constantine and his wife1 by ,eusebius2
 and others4 ,the baptism of            
,constantine precisely corresponds with 
the description above given4 ,the       
emperor is seated naked in a vessel1    
which if full would not reach to  his   
waist2 and the bishop is in the act of  
performing the baptism by  pouring water
 upon them4 ,in the representations of  
the baptism of ,jesus1  he sometimes    
appears waist-deep in the ,jordan1 and  
sometimes on the  land4 ,but in all     
cases1 the rite is performed by the     
baptist pouring  water on his head out  
of a cup or shell4 ,such is1 in fact1   
the  invariable mode represented in     
these remains of ancient art4           
,footnote #a3      ,my authorities are  
8,a voyage to ,abyssinia1 and travels in
 the interior    of that country1       
executed under the orders of the        

,british government1    in the years    
#ahji and #ahaj1 etc41 by ,henry ,salt1 
,esq41 ,f4 ,r4 ,s41 etc41    ,london1   
#ahad20 and the personal testimonies of 
several of our    missionaries to the   
east1 who have related to me what they  
saw4    ,in this connection the analogy 
of the forms of religious purifying     
prevalent throughout the east is worthy 
of special notice4 ,the ,brahmin1       
before taking his morning's meal1       
repairs to the ,ganges1 carrying with   
him a brazen vessel4 ,by hundreds1 or by
 thousands1 they enter the  stream1 and 
while some take up the water in their   
vessels1 and pour it  over their        
persons1 others plunge beneath the      
stream1 for the purging  away of their  
sins4 ,then filling the vessels1 they   
repair to the temple1  and pour the     
water upon the idol1 or as a libation1  
before it4 ,the  ,parsee1 worshiper of  
the sun1 goes1 in the morning1 to river 
or sea1 and  entering until the waves   
are waist high1 with his face toward the

 east1  awaits the rising of the sun1   
when1 using his joined hands as a       
dipper1  he dashes water over his       
person1 and makes obeisance to his god4 
,on the  other hand1 the ,mohammedan1   
deriving his usage from the earlier     
,pharisaic ritual1 repairs to the       
mosque1 and from the tank in front1     
without entering it1 takes up water in  
his hands with which to bathe  face1    
feet and hands1 before presenting his   
prayers4    ,by the corruptions in the  
,christian church1 before exemplified1  
the key  of knowledge was taken away    
from the people4 ,the instructive       
meaning of  the sacraments was obscured 
and obliterated1 by the idea of their   
intrinsic efficacy for renewing the     
heart and atoning for and purging  sin4 
,the preaching of the word was          
disparaged and ultimately set aside2    
the preachers having become propitiating
 priests1 working regeneration  by the  
baptismal rite1 and making atonement by 
the sacrifice of the  mass4 ,the        

corruption and tyranny of the clergy of 
the middle ages1 and  the ignorance1    
slavery and spiritual darkness which for
 centuries  brooded over the people1    
were the inevitable results4    ,the    
reformation came1 through the recovery  
by ,luther of the golden  doctrine of   
justification by faith1 which had so    
long been buried and  lost under the    
accumulated mass of ritualistic error4  
,but even ,luther  was unable to shake  
off the fetters of superstition and     
falsehood in  which he had been cradled1
 and to enjoy the full liberty of the   
doctrine  which he gave to the awakened 
church4 ,in the dogma of                
consubstantiation1  he transmitted to   
his followers the very error which had  
corrupted the  church for more than a   
thousand years4 ,and the result in the  
churches of  his confession has added   
another to the already abundant evidence
 of the  ever active and irreconcilable 
antagonism which exists between the     
theory of sacramental grace1 and the    

doctrine1--criterion of a standing  or  
falling church1--of justification by    
free grace through faith4    ,our space 
does not admit of a critical tracing of 
the history of the  sacramental question
 in the churches of the reformation4 ,on
 the one  hand1 ritualists of every     
grade1 misled by the erring primitive   
church1  and attributing to the         
sacraments a saving virtue intrinsic in 
them1  render indeed high but mistaken  
honor to the sacred rites2 but fail to  
enjoy them in their true intent and     
office1 or to view and honor them in    
their proper character4 ,on the other   
hand1 our immersionist brethren1        
misguided respecting the form of        
baptism1 by the same erring example1    
and thus lost to the true and           
comprehensive meaning of the ordinance1 
have failed to apprehend the instruction
 which it was designed to  impart1 and  
to enjoy the abundant edifying which it 
was adapted to  minister2 and1 instead1 
have found it a potent agent of         

separation1 and  an efficient temptation
 to the indulgence of a disproportionate
 zeal on  behalf of mere outward rites  
and forms4    ,nor do those who have    
escaped these errors always seem to     
appreciate the  sacraments1 in their    
true design and character1 as ever      
active and  efficient witnesses1        
testifying to the gospel1 through       
symbols as  intelligible and impressive 
as the most eloquent speech4 ,the beauty
 and  rich significance of the supper   
have1 indeed1 been in a measure         
apprehended1 and made available in some 
just proportion1 to the  instruction and
 edifying of ,god's people4 ,but baptism
 has not held the  place1 in the        
ministrations of the sanctuary and the  
mind of the church1  which is due to its
 office and design1 to the richness of  
meaning of its  forms1 and to the       
sublime conceptions and the lofty       
aspirations and  hopes which it is so   
wonderfully adapted to create and       
cherish4 ,one  efficient cause of this1 

undoubtedly1 is1 the reaction induced by
 the  aggressive zeal of immersionists1 
and the exercise of a false charity     
toward their erroneous sentiments2 as   
though the charity of the gospel1  as   
toward our brethren1 consisted in an    
acceptance of their errors as           
equivalents to the truths of ,god4      
,while they have justly and             
irrefragably maintained that nothing can
 be ,christian baptism which has  not at
 once the form and the meaning ordained 
by ,christ1 we have been  weakly        
disposed to imagine ourselves patterns  
of charity1 in admitting  the validity  
of immersion1 while denying it to be the
 form or to have  the meaning which     
,christ ordained4 ,as if such an        
ordinance1 from the  great ,head of the 
,church1 could have in it any thing     
indifferent1 or  subject to our         
discretion1 whether in doctrine or mode6
 ,the immediate  and inevitable result  
is1 a low estimate of the ordinance     
itself2  indifference alike to its form 

and meaning1 and to the place it was    
designed to fill1 and the offices which 
it was to perform1 in the  economy of   
grace4 ,as a mere door of entrance into 
the fold of the  church1 it is          
administered and received2 with too     
little regard to its  beautiful and     
comprehensive symbolism2 and1 once      
performed1 it is almost  lost sight of  
in the instructions of the pulpit1 and  
meditations of the  people4 ,should this
 representation suggest a doubt1 let the
 reader  reflect how often1 in the      
ordinary ministrations of the sanctuary1
 he  has heard the significance of      
baptism dwelt upon1 or even alluded to1 
for illustrating the great truths of the
 gospel1 on any occasion except  that of
 the administration of the rite2 and how
 seldom1 even then1 the  richness of its
 symbolic import is unfolded1--its      
relations to ,christ's  exaltation and  
throne1 and to all the functions of his 
scepter2 the  meaning of the element of 
water1 and of the mode of sprinkling2   

and the  office of the ordinance1 as a  
symbol of the ,spirit's renewing grace1 
and  a prophecy and seal to the doctrine
 of the resurrection4 ,as the initial   
seal of the covenant1 it is discussed   
and insisted upon4 ,but of these1  its  
intrinsic and most interesting          
characteristics1 but little is heard4   
,no wonder1 therefore1 that the         
privilege of its reception is so little 
appreciated1 and its appropriation by   
parents on behalf of their  children1 so
 often neglected4    ,the recent        
researches of ,drs4 ,conant and ,dale   
have exhausted the  philological        
argument as concerning baptizo4 ,the    
former1 representing  the ,american     
7,baptist7 ,bible ,union1 and the       
latter1 from the opposite  standpoint1  
have come to conclusions which1 to all  
the practical  purposes of the          
discussion1 are identical and final4    
,essentially1 they  agree 7#a7 that     
baptizo never means1 to dip1 that is1 to
 put into the  water and take out again2

 but1 primarily1 to put into or under   
the  water1--to bring into a state of   
mersion1 or intusposition2 7#b7 that it 
also means to bring into a new state or 
condition1 by the exercise of a         
pervasive control2 as one who is        
intoxicated is said to be baptized with 
wine4 ,the former of these meanings is  
all that remains to the ,baptist        
argument from the word4 ,the latter is  
all that is desired by those who        
repudiate immersion4 ,the philological  
discussion being thus brought to a      
practical termination1 the occasion     
seems opportune for inviting  attention 
to the real issues involved in the      
question respecting the  form of the    
ordinance2 and to the various and       
abundant testimonies of  the            
,scriptures1 as to its origin and       
office1 its mode and meaning1 its       
history and associations4    ,in the    
same line of investigation1 it is the   
expectation of the writer1  should time 
and opportunity concur1 to offer to the 

,christian public1 at  some future day1 
a treatise1 similar in plan to that now 
presented1 on  the ordinances and church
 of ,god1 historically traced from the  
apostasy1  and the renewal of the       
covenant in ,eden1 to the close of the  
sacred  volume4                         
,a                           ,,bible    
,,history ,,of ,,baptism4               
----------                              
,,book ,i4                              
,,old ,,testament ,,history4            
----------                              
,,part ,i4                              
,,baptism ,,at ,,sinai4                 
,,section ,i4--,baptism ,originated in  
the ,old ,testament4    ,at the time of 
,christ's coming1 baptism was a rite    
already familiar to  the ,jews4 ,the    
evangelists testify of them that1 8when 
they come from the  market1 except they 
baptize 7ean m baptisntai7 they eat not4
 ,and  many other things there be which 
they have received to hold1 as the      
baptisms 7baptismous7 of cups and pots  

and brazen vessels and  tables40--,mark 
vii1 #c1 #d4 ,on account of this rule of
 tradition1 a  ,pharisee at whose table 
,jesus was a guest 8marveled that he had
 not  first baptized 7ebaptisth7 before 
dinner40--,luke xi1 #ch4 ,hence1 when   
,john came1 a priest1 baptizing1 there  
was no question raised as to the        
origin1 nature1 form1 or divine         
authority of the ordinance which he     
administered4 ,the ,pharisees1 in their 
challenge of him1 confine  themselves to
 the single demand1 by what authority he
 ventured to  require ,israel to come to
 his baptism1 since he confessed that he
 was  neither ,christ nor ,elias nor    
that prophet4 7,john i1 #be47 ,their    
familiarity with the rite forbade any   
question concerning it4 ,had we no      
further light on the subject1 we might  
suppose that this ordinance had  no     
better source than the unauthorized     
inventions of ,jewish tradition4  ,but  
the ,apostle ,paul1#b an ,hebrew of the 
,hebrews1 taught at the feet of         

,gamaliel1 and versed in all questions  
of the law1 excludes such an idea4  ,he 
declares that in the first tabernacle   
8were offered both gifts and  sacrifices
 that could not make him that did the   
service perfect as  pertaining to the   
conscience2 which stood only in meats   
and drinks and  7diaphorois baptismois7 
divers baptisms--carnal ordinances      
imposed on  them until the time of      
reformation40--,heb4 ix1 #i1 #aj4 ,the  
conjunction  8and0 78divers baptisms and
 carnal ordinances07 is wanting in the  
best  ,greek manuscripts2 is rejected by
 the critical editors1 and is           
undoubtedly spurious4 ,the phrase       
8carnal ordinances0 is not an           
additional item in the enumeration1 but 
a comprehensive description of  8the    
meats and drinks and divers baptisms0 of
 the law4 ,paul thus speaks  of them by 
way of contrast with the spiritual grace
 and righteousness of  the ,lord ,jesus4
 ,a critical examination of this passage
 will be made  hereafter4 ,for the      

present1 we note two points as attested 
by the  apostle3    #a4 ,among the      
,levitical ordinances there were not one
 but divers  baptisms4    #b4 ,these    
were not merely allowable rites1 but    
were 8imposed0 on ,israel  as part of   
the institutions ordained of ,god at    
,sinai4    ,footnote #b3      ,i assume 
what ,i believe to be demonstrable1 that
 ,paul was the author    of the ,epistle
 to the ,hebrews4    ,it may be proper  
to add that they were baptisms of       
persons1 and not of  things4 ,they were 
rites which were designed to purify the 
flesh of the  worshiper4 7vs4 #i1 #ac1  
#ad47    ,these baptisms were1          
therefore1 well known to ,israel1 from  
the days of  ,moses4 ,this explains the 
fact that1 in the ,new ,testament1 we   
find no  instruction as to the form of  
the ordinance4 ,it was an ancient rite1 
described in the books of ,moses and    
familiar to the ,jews when ,christ      
came4 ,no description1 therefore1 was   
requisite4 ,we are then to look to  the 

,old ,testament to ascertain the form   
and manner of baptism4                  
,,section ,,ii4--,no ,immersions in the 
,old ,testament4    ,says ,dr4 ,carson3 
8,we deny that the phrase #8divers      
baptisms' includes the  sprinklings4    
,the phrase alludes to the immersion of 
the different  things that by the law   
were to be immersed40#c ,had this       
learned  writer pointed out the things  
that were to be immersed1 and the places
  in the law where this was required1 it
 would have saved us some trouble4  ,in 
default of such information1 our first  
inquiry in turning to the ,old          
,testament will be for that form of     
observance4 ,we take up the books of    
,moses1 and examine his instructions as 
to all the prominent institutions  of   
divine service4 ,but among these we find
 no immersion of the person4  ,we enter 
into minuter detail1 and study every    
rule and prescription of  the entire    
system as enjoined on priests1 ,levites1
 and people1  respectively4 ,but still  

there is no trace of an ordinance for   
the  immersion of the person or any part
 of it4 ,we extend our field of         
inquiry1 and search the entire volume of
 the ,old ,testament4 ,but the  result  
remains the same4 ,from the first       
chapter of ,genesis to the last  of     
,malachi1 there is not to be found a    
record nor an intimation of such  an    
ordinance imposed on ,israel or observed
 by them at any time4 ,not only  is this
 true as to baptismal immersion         
performed by an official  administrator 
upon a recipient subject4 ,it is equally
 true as to any  conceivable form or    
mode of immersion1 self-performed or    
administered4  ,there is no trace of it4
 ,but here is ,paul's testimony that    
there were  8divers baptisms imposed40  
,by baptisms1 then1 ,paul certainly did 
not  mean immersions4    ,footnote #c3  
8,carson on ,baptism0 7published by ,c4 
,c4 ,p4 ,crosby3 ,new ,york1 #ahcb71 p4 
#aag4    ,the impregnable position thus 
reached is further fortified by the fact

  that1 in all the variety and          
exuberance of figurative language used  
in  the ,bible to illustrate the method 
of ,god's grace1 no recourse is ever    
had to the figure of immersion4 ,all    
agree that the sacraments are           
significant ordinances4 ,if1 then1 the  
significance of baptism at all  depends 
on the immersion of the person in water1
 we would justly expect  to find        
frequent use of the figure of immersion1
 as representing the  spiritual         
realities of which baptism is the       
symbol4 ,but we search the  ,scriptures 
in vain for that figure so employed4 ,it
 never once occurs4                     
,,section ,,iii4--,the ,old ,testament  
,sacraments4    ,as there are no        
immersions in the ,old ,testament1 we   
must look for the  divers baptisms under
 some other form4 ,assuming that in this
 rite there  must be a sacramental use  
of water1 we will first examine the     
ancient  sacraments4 ,on a careful      
analysis of the ordinances comprehended 

in the  ,levitical system1 we find among
 them four which strictly conform to the
  definition of a sacrament1 and which  
are the only sacraments described  or   
referred to in the ,old ,testament4     
#a4 ,sacrifice4--,the first of these in 
origin and prominence was  sacrifice4   
,originating in ,eden1 and incorporated 
in the ,levitical  system1 it had all   
the characteristics of a sacrament4 ,in 
it the life  blood of clean animals was 
shed and sprinkled1 and their bodies    
burned  upon the altar4 ,thus were      
represented the shedding of ,christ's   
blood1  and his offering of atonement to
 the justice of ,god4 ,but here is no   
water4 ,it is not the baptism for which 
we seek4    #b4 ,circumcision4--,the    
second of the ,old ,testament sacraments
 was  circumcision1 whereby ,god sealed 
to ,abraham and his seed the covenant of
  blessings to them and all nations     
through the blood of the promised       
,seed4 ,here1 again1 no one will pretend
 to identify the ordinance with  the    

baptisms of ,paul4    #c4 ,the          
,passover4--,the third of the ,old      
,testament sacraments1 the first  of the
 ,levitical dispensation1 was the feast 
of the passover4 ,in it1 the  paschal   
lamb was slain1 its blood sprinkled on  
the lintels and door  posts of the      
houses1 and the flesh roasted and eaten 
with unleavened  bread and bitter herbs4
 ,at ,sinai1 this ordinance was modified
 by  requiring the feast to be observed 
at the sanctuary1 the blood being       
sprinkled on the altar1 and the fat     
burned thereon4 ,and1 to the other      
elements appointed in ,egypt1 the       
general provisions of the ,mosaic law   
added wine4 ,all peace offerings1 free  
will offerings1 and offerings at  the   
solemn feasts1 of which the passover was
 one1 were to be accompanied  with wine1
 and were eaten by the offerers1 except 
certain parts1 that  were burned on the 
altar4 7,see ,num4 xv1 #e1 #g1 #aj2     
xxviii1 #g1 #ad47 ,this  ordinance1     
eliminated of its sacrificial elements1 

is perpetuated in the  ,lord's supper4  
,in it was no water4 ,it was not the    
rite for which we  seek4    #d4         
,baptism4--,there remains but one more  
of the ,mosaic sacraments4 ,it  was     
instituted at ,sinai4 ,in it1 water was 
essential1 and by it was  symbolized the
 renewing agency of the ,holy ,spirit4  
,it was 8a  purification for sin10 an   
initiatory ordinance1 by which remission
 of  sins and admission to the benefits 
of the covenant were signified and      
sealed to the faith of the recipients4  
,it occupied1 under the ,old  ,testament
 economy1 the very position1 and had the
 significance1 which  belong to         
,christian baptism under the ,new4      
,moreover1 it appears under  several    
modifications1 and is thus conformed to 
,paul's designation of  8divers         
baptisms10 whilst these1 in their       
circumstantial variations1  were        
essentially one and the same ordinance4 
,,section ,,iv4--,the ,baptism of       
,israel at ,sinai4    ,the occasion of  

the first recorded administration of    
this rite was the  reception of ,israel 
into covenant with ,god at ,sinai4 ,for 
more than two  hundred years they had   
dwelt in ,egypt1 and for a large part of
 the time  had been bondmen there4 ,the 
history of their sojourn in the         
wilderness  shows that not only was     
their manhood debased by the bondage1   
but their  souls had been corrupted by  
the idolatries of the ,egyptians 7,josh4
 xxiv1  #ad2 ,ezek4 xx1 #g71 and they   
had forgotten the covenant and forsaken 
the  ,god of their fathers4 ,they were  
apostate1 and1 in ,scriptural language1 
unclean4    ,but now the fullness of    
time had come1 when the promises made to
 the  fathers must be fulfilled4        
,leaving the nations to walk after their
 own  ways1 ,god was about to erect to  
himself a visible throne and kingdom    
among men1 to be a witness for him      
against the apostasy of the race4 ,he   
was about to arouse ,israel from her    
debasement and slavery1 to establish    

with her his covenant1 and to organize  
and ordain her his peculiar  people--his
 ,church4    ,proportioned to the       
importance of such an occasion was the  
grandeur of  the scene and the gravity  
of the transactions4 ,of them we have   
two  accounts1 one from the pen of      
,moses 7,ex4 xx-xxiv71 and the other    
from  the ,apostle ,paul1 in exposition 
of his statement as to the divers       
baptisms4 7,heb4 ix1 #ah-bj47 ,as to    
these accounts1 two or three points of  
explanation are necessary4 7#a7 ,the two
 words1 8covenant0 and  8testament10    
represent but one in the originals in   
these places1 of  which 8covenant0 is   
the literal meaning4 7#b7 ,paul mentions
 water 7,heb4  ix1 #ai71 of which ,moses
 does not speak4 ,the fact is           
significant1 as the  apostle is in the  
act of illustrating the 8divers         
baptisms10 of which he  had just before 
spoken4 7#c7 ,the word 8oxen10 in our   
translation 7,ex4  xxiv1 #e71 should be 
8bulls40 ,oxen were not lawful for      

sacrifice4  ,yearling animals seem to   
have been preferred4 ,says ,micah1      
8,shall ,i come  before the ,lord with  
burnt-offerings1 with calves of a year  
old80--,micah  vi1 #f4 ,hence ,paul     
indifferently calls them bulls and      
calves4 ,the goats  of which he speaks  
were no doubt among the burnt-offerings 
of ,moses's  narrative4 ,both 8small and
 great cattle0 seem to have been offered
 on  all great national solemnities4    
,the redeemed tribes came to ,sinai in  
the third month after the exodus4       
,moses was called up into the mount and 
commanded to propose to them the        
covenant of ,god4 ,it was in these      
terms3 8,if ye will obey my voice       
indeed1 and keep my covenant1 then ye   
shall be a peculiar treasure unto  me   
above all people1 for all the earth is  
mine1 and ye shall be unto me  a kingdom
 of priests and a holy nation40--,ex4   
xix1 #c-f4 ,this proposal the  people1  
with one voice1 accepted4 ,god then     
commanded ,moses3 8,sanctify  the people

 to-day and to-morrow1 and let them wash
 their clothes and be  ready against the
 third day2 for the third day the ,lord 
will come down  in the sight of all the 
people upon ,mount ,sinai40--,vs4 #aj1  
#aa4 ,on the  third day1 in the morning1
 there were thunders and lightnings1 and
 a  thick cloud upon the mount1 and the 
voice of the trumpet exceeding loud1  so
 that all the people trembled4 ,and     
,mount ,sinai was altogether on a       
smoke1 because the ,lord descended upon 
it in fire1 and the smoke thereof       
ascended as the smoke of a furnace1 and 
the whole mount quaked greatly4  ,and   
when the voice of the trumpet sounded   
long1 and waxed louder and  louder1     
,moses spake1 and ,god answered him by a
 voice4 ,and the ,lord came  down upon  
the top of the mount2 and the ,lord     
called ,moses up to the top  of the     
mount1 and ,moses went up4    ,in the   
midst of this tremendous scene1 so well 
calculated to fill the  people with awe1
 and to deter them from the thought of a

 profane  approach1 ,moses was          
nevertheless charged to go down and warn
 the people1  and set bounds around the 
mountain1 lest they should break through
 unto  the ,lord to gaze1 and many of   
them perish4 ,after such means1 used to 
impress ,israel with a profound sense of
 ,god's majesty and their infinite      
estrangement from him1 his voice was    
heard1 uttering in their ears the  ,ten 
,commandments1 prefaced with the        
announcement of himself as their ,god   
and ,redeemer4 7,compare ,deut4 iv1     
#g-ac47 ,at the entreaty of the people1 
the terribleness of ,god's audible voice
 was withdrawn1 and ,moses was  sent to 
tell them the words of the ,lord and his
 judgments4 ,the people  again          
unanimously declared1 8,all the words   
which the ,lord hath said1  will we     
do40--,ex4 xxiv1 #c4    ,in this sublime
 transaction we have all the scenes and 
circumstances of  a mighty revival of   
true religion4 ,it is a vast            
camp-meeting1 in which  ,god himself is 

the preacher1 speaking in men's ears    
with an audible  voice from the top of  
,sinai1 and alternately proclaiming the 
law of  righteousness and the gospel of 
grace1 calling ,israel from their       
idolatries and sins to return unto him1 
and offering himself as not only  the   
,god of their fathers1 but their own    
,deliverer already from the  ,egyptian  
bondage1 and ready to be their ,god and 
portion--to give them at  once the      
earthly ,canaan1 and to make it a pledge
 of their ultimate  endowment with the  
heavenly4 ,the people had professed with
 one accord to  turn to ,god1 and       
pledged themselves1 emphatically and    
repeatedly1 to  take him as their ,god1 
to walk in his statutes and do his will1
 to be  his people4    ,it is true that1
 to many1 the gospel then preached was  
of no profit1 for  lack of faith2 whose 
carcasses therefore fell in the         
wilderness4 7,heb4  iii1 #ag-ai2 iv1    
#b47 ,but it is equally true that the   
vast majority of the  assembly at ,sinai

 were children and generous youth1 who  
had not yet been  besotted by the       
,egyptian bondage4 ,to them that day1   
which was known in  their after history 
as 8the day of the assembly0 7,deut4 x1 
#d2 xviii1  #af71 was the beginning of  
days4 ,its sublime scenes became in them
 the  spring of a living faith4 ,with   
honest hearts they laid hold of the     
covenant1 and took the ,god of the      
patriarchs for their ,god4 ,soon after1 
the promise of ,canaan1 forfeited by    
their rebellious fathers1 was           
transferred to them4 7,num4 xiv1        
#bh-cd47 ,trained and disciplined by the
  forty years' wandering1 it was they   
who became1 through faith1 the          
irresistible host of ,god1 the heroic   
conquerors and possessors of the  land  
of promise4 ,centuries afterward1 ,god  
testified of them that they  pleased    
him3 8,i remember thee1 the kindness of 
thy youth1 the love of  thine espousals1
 when thou wentest after me in the      
wilderness1 in a land  that was not     

sown4 ,israel was holiness to the ,lord1
 and the firstfruits  of his            
increase40--,jer4 ii1 #b1 #c4 ,until the
 day of ,pentecost1 no day so           
memorable1 no work of grace so mighty1  
is recorded in the history of  ,god's   
dealings with men as that of the        
assembly at ,sinai4    ,and as on the   
day of ,pentecost the converts were     
baptized upon their  profession of      
faith1 so was it now4 ,moses appointed  
the next day for a  solemn ratifying of 
the transaction4 ,he wrote in a book the
 words of the  ,lord's covenant1 the    
,ten ,commandments2 and in the morning1 
at the foot  of the mount1 built an     
altar of twelve stones1 according to the
 twelve  tribes4 ,on it young men       
designated by him offered               
burnt-offerings and  sacrificed         
peace-offerings of young bulls4 ,moses  
took half the blood and  sprinkled it on
 the altar4 ,half of it he kept in      
basins4 ,he then read  the covenant from
 the book1 in the audience of all the   

people1 who again  accepted it1 saying1 
8,all that the ,lord hath said will we  
do1 and be  obedient40 ,moses thereupon 
took the blood that was in the basins1  
with  water and scarlet wool and hyssop1
 and sprinkled both the book and all    
the people1 saying1 8,behold the blood  
of the covenant which the ,lord  hath   
made with you concerning all these      
words40--,ex4 xxiv1 #h1 compared  with  
,heb4 ix1 #ai1 #bj4    ,in the morning  
,moses had already1 by divine command1  
assembled ,aaron1  ,nadab and ,abihu1   
and seventy of the elders of ,israel4   
,and no sooner was  the covenant finally
 accepted and sealed with the baptismal 
rite1 than  these all went up into the  
mount1 and there celebrated the feast of
 the  covenant4 8,they saw the ,god of  
,israel2 and there was under his feet1  
as  it were1 a paved work of a sapphire 
stone1 and as it were the body of       
heaven in his clearness4 ,and upon the  
nobles of ,israel1 he laid not his      
hand4 ,also1 they saw the ,god of       

,israel1 and did eat and drink40--,ex4  
xxiv1 #a1 #i-aa4 ,so intimate1          
privileged1 and spiritual was the       
relation  which the covenant established
 between ,israel and ,god4    ,thus was 
closed this sublime transaction1 ever   
memorable in the history  of man and of 
the church of ,christ1 in which the     
invisible ,god  condescended to clothe  
himself in the majesty of visible glory1
 to hold  audible converse with men1 to 
enter into the bonds of a public and    
perpetual covenant with them1 and to    
erect them into a kingdom1 on the       
throne of which his presence was        
revealed in the ,shechinah of glory4    
,such were the occasion and manner of   
the first institution and  observance of
 the sacrament of baptism4 ,in its      
attendant scenes and  circumstances1 the
 most august of all ,god's displays of  
his majesty and  grace to man2 and in   
its occasion and nature1 paramount in   
importance1  and lying at the foundation
 of the entire administration of grace  

through ,christ4 ,it was the            
establishing of the visible church4     
,,section ,v4--,the ,blood of           
,sprinkling4    ,in all the ,sinai      
transactions1 ,moses stood as the       
pre-eminent type of  the ,lord ,jesus   
,christ2 and the rites administered by  
him were figures of  the heavenly       
realities of ,christ's sacrifice and    
salvation4 ,this is  fully certified by 
,paul1 throughout the epistle to the    
,hebrews1 and  especially in the        
illustration which he gives of his      
assertion  concerning the divers        
baptisms imposed on ,israel4 ,see ,heb4 
ix1 #i-ad1  #ai-bh4 ,in these places1 it
 distinctly appears that the blood of   
the  ,sinai baptism was typical of the  
atonement of ,christ4 ,not only in this1
  but in all the ,levitical baptisms1 as
 will hereafter appear1 blood was       
necessary to the rite4 ,in fact1 it was 
an essential element in each of  the    
,old ,testament sacraments4 ,the one    
idea of sacrifice was the blood of      

atonement4 ,the same idea appeared in   
circumcision1 revealing atonement  by   
the blood of the seed of ,abraham4 ,in  
the passover the blood of  sprinkling   
was the most conspicuous feature2 and in
 the ,sinai baptism  blood and water    
were the essential elements4    ,peter  
states the ,old ,testament prophets to  
have 8inquired and searched  diligently1
 searching what1 or what manner of time 
the ,spirit of ,christ  which was in    
them did signify1 when it testified     
beforehand the  sufferings of ,christ   
and the glory that should follow40--#a  
,pet4 i1 #aj1  #aa4 ,of the time and    
manner they were left in ignorance4 ,but
 the blood1  in all their sacraments1   
was a lucid symbol1 pointing them       
forward to  the sufferings of ,christ as
 the essential and alone argument of the
  favor and grace of ,god4 ,in it1 and  
in the rites associated with it1 they   
saw1 dimly it may be1 but surely1 the   
blessed pledge that in the  fullness of 
time 8the ,messenger of the covenant0   

would appear 7,mal4 iii1  #b71 magnify  
the law and make it honorable 7,isa4    
xlii1 #ba71 by his  knowledge1 justify  
many1 bearing their iniquities 7,isa4   
liii1 #aa71 and  sprinkle the mercy-seat
 in heaven1 once for all1 with his own  
precious  and effectual blood--the blood
 of the everlasting covenant4 7,heb4 ix1
  #bd-bf2 xiii1 #bj2 #a ,pet4 i1 #aa47  
,,section ,,vi4--,the ,living ,water4   
,in the ,sinai baptism1 as at first     
administered to all ,israel1 and in all 
its subsequent forms1 living or running 
water was an essential element4  ,this  
everywhere1 in the ,scriptures of the   
,old ,testament and of the ,new1  is the
 symbol of the ,holy ,spirit1 in his    
office as the agent by whom the  virtue 
of ,christ's blood is conveyed to men1  
and spiritual life  bestowed4 ,in the   
figurative language of the ,scriptures1 
the sea1 or  great body of salt or dead 
water1 represents the dead mass of      
fallen and  depraved humanity4 7,dan4   
vii1 #b1 #c2 ,isa4 lvii1 #bj2 ,rev4     

xiii1 #a2 xvii1  #ae47 ,hence1 of the   
new heavens and new earth which are     
revealed as the  inheritance of ,god's  
people1 it is said1 8,and there shall be
 no more  sea40--,rev4 xxi1 #a4    ,the 
particular source of this figure seems  
to have been that accursed  sea of      
,sodom1 which was more impressively     
familiar to ,israel than any  other body
 of salt water1 and which has acquired  
in modern times the  appropriate name of
 the ,dead ,sea--a name expressive of   
the fact that its  waters destroy alike 
vegetation on its banks and animal life 
in its  bosom4 ,its peculiar and        
instructive position in the figurative  
system of  the ,scriptures appears in   
the prophecy of ,ezekiel 7xlvii1 #h1    
#i-aa71  where the river of living water
 from the temple is described as flowing
  eastward to the sea2 and being brought
 forth into the sea1 the salt  waters   
are healed1 so that 8there shall be     
abundance of fish40    ,contrasted with 
this figure of sea water is that of     

living water1 that  is1 the fresh water 
of rain and of fountains and streams4   
,it is the  ordinary symbol of the ,holy
 ,spirit4 7,john vii1 #cg-ci47 ,the     
reason is1  that1 as this water is the  
cause of life and growth to the         
creation1  animal and vegetable1 so1 the
 ,spirit is the alone source of         
spiritual  life and growth4 ,the        
primeval type of that blessed ,agent was
 the river  that watered the ,garden of 
,eden1 and thence flowing1 was parted   
into  four streams to water the earth4  
,this river was a fitting symbol of the 
,holy ,spirit1 8which proceedeth from   
the ,father10 the 8pure river of  water 
of life clear as crystal1 proceeding out
 of the throne of ,god and  of the      
,lamb0 7,john xv1 #bf2 ,rev4 xxii1 #a71 
not only in its life-giving  virtue1 but
 in its abundance and diffusion4 ,but   
the fall cut man off  from its abundant 
and perennial stream1 and thenceforth   
the figure1 as  traceable through the   
,scriptures1 ever looks forward to that 

promised  time when the ruin of the fall
 will be repaired1 and the gates of     
,paradise thrown open again4 ,in the    
last chapters of the ,revelation1 that  
day is revealed in a vision of glory4   
,there is no more sea2 but the  river of
 life pours its exhaustless crystal     
waters through the restored  ,eden of   
,god4 ,but the garden is no longer the  
retired home of one human  pair1 but is 
built up1 a great city1 with walls of   
gems and streets of  gold and gates of  
pearl and the light of the glory of     
,god4 ,and the  nations of them that are
 saved do walk in the light of it4 ,but 
still it  is identified as the same of  
old1 by the flowing river and the tree  
of  life in the midst on its banks4     
7,rev4 ii1 #g2 xxii1 #a1 #b2 and compare
  ,psalms xlvi1 #d2 xxiii1 #b2 ,john iv1
 #aj1 #ad2 vii1 #ch1 #ci2 ,zech4 xiv4   
#h47  ,in ,ezekiel 7xlvii1 #a-ab7 there 
appears a vision of this river as a     
prophecy of ,god's grace in store for   
the last times for ,israel and the      

world4 ,in it1 the attention of the     
prophet and of the reader is called     
distinctly to several points1 all of    
which bear directly on our present      
inquiry3    #a4 ,the source of the      
waters4 ,in the ,revelation1 it is      
described as  proceeding out of the     
throne of ,god and the ,lamb4 ,in       
,ezekiel the same  idea is presented    
under the figure of the temple1 ,god's  
dwelling-place4  ,the waters issue out  
from under the threshold of the house   
8at the south  side of the altar0--the  
altar where the sprinkled blood and     
burning  sacrifices testified to the    
,person by whom1 and the price at which1
 the  ,spirit is sent4 7,compare ,john  
vii1 #ci2 xvi1 #g2 ,acts ii1 #cc47      
#b4 ,the exhaustless and increasing flow
 of the waters is shown to the  prophet1
 who1 at a thousand cubits from their   
source1 is led through  them1--a stream 
ankle deep4 ,a thousand cubits farther1 
he passed through1  and they had risen  
to his knees4 ,again1 a thousand cubits1

 and the  waters were to his loins2 and 
at a thousand cubits more it was a river
  that he could not pass over4 8,and he 
said unto me1 ,son of man1 hast thou    
seen this80    #c4 ,the river was a     
fountain of life4 ,on its banks were    
8very many  trees10 8all trees for      
meat10 with fadeless leaf and           
exhaustless fruit1  8the fruit thereof  
for meat1 and the leaf thereof for      
medicine40 8,and  there shall be a very 
great multitude of fish0 in the ,dead   
,sea1 8because  these waters shall come 
thither40 ,for 8it shall come to pass   
that every  thing that liveth which     
moveth1 whithersoever the river shall   
come shall  live4 ,every thing shall    
live1 whither the river cometh40    #d4 
,by these living waters1 the ,dead ,sea 
of depraved humanity shall be  healed4  
8,now this sea of ,sodom10 says         
,thompson1 8is so intolerably  bitter1  
that1 although the ,jordan1 the ,arnon1 
and many other streams  have been       
pouring into it their vast contributions

 of sweet water for  thousands of years1
 it continues as nauseous and deadly as 
ever4 ,nothing  lives in it2 neither    
fish nor reptiles nor even animalcul can
 abide its  desperate malignity4 ,but   
these waters from the sanctuary heal it4
 ,the  whole world affords no other type
 of human apostasy so appropriate1 so   
significant4 ,think of it6 ,there it    
lies in its sulphurous sepulcher1       
thirteen hundred feet below the ocean1  
steaming up like a huge caldron  of     
smouldering bitumen and brimstone6      
,neither rain from heaven nor  mountain 
torrents nor ,jordan's flood1 nor all   
combined can change its  character of   
utter death4 ,fit symbol of that great  
dead sea of depravity  and corruption   
which nothing human can heal60#d ,but   
the pure waters of  the river of life   
will yet pour into this sea of death a  
tide of grace  by which 8the waters     
shall be healed40--,ezek4 xxvii1 #h4    
,footnote #d3      8,the ,land and the  
,book40 ,vol4 ,,ii1 pp4 #eca1 #ecd4     

,in the prophecy of ,joel 7iii1 #ah17   
there is another allusion to these      
waters4 ,again1 in ,zechariah a modified
 form of the same vision appears4  8,it 
shall be in that day that living waters 
shall go out from ,jerusalem2  half of  
them toward the former0 7the ,eastern or
 ,dead7 8sea1 and half of  them toward  
the hinder sea0 7the ,mediterranean74   
8,in summer and winter  shall it be20   
not a mere winter torrent1 as are most  
of the streams of  ,palestine1 but an   
unfailing river4 7,zech4 xiv1 #h47      
,such is the type of the ,spirit1 as his
 graces flowed in ,eden1 and shall  be  
given to the world1 in the times of     
restitution4 ,but1 for the present      
times1 the symbols of rain and fountains
 of springing water are used in  the    
,scriptures as the appropriate types of 
the now limited and unequal  measure and
 distribution of the ,spirit4 ,the      
manner and effects of his  agency are   
set forth under three forms1 each having
 its own  significance3    #a4 ,inasmuch

 as the rains of heaven are the great   
source of life and  refreshment to the  
earth and vegetation1 the coming of the 
,spirit and  his efficiency as a        
life-giving and sanctifying power sent  
down from  heaven are expressed by      
water1 shed down1 poured1 or sprinkled1 
as the  rain descends4 ,says ,god to    
,israel3 8,i will pour water upon him   
that is  thirsty1 and floods upon the   
dry ground2 ,i will pour my ,spirit upon
 thy  seed and my blessing upon thine   
offspring40--,isa4 xliv1 #c4 ,the       
,psalmist  says of the graces of the    
,spirit to be bestowed by ,messiah1 8,he
 shall  come down like rain upon the    
mown grass0 7the stubble1 after mowing7 
8as  showers that water the             
earth40--,psalm lxxii1 #f4 ,of this we  
shall see more  hereafter4    #b4 ,the  
act of faith by which the believer seeks
 and receives more and  more of the     
indwelling ,spirit is symbolized by     
thirsting and drinking of  living water4
 8,ho1 every one that thirsteth1 come ye

 to the  waters40--,isa4 lv1 #a4 8,if   
any man thirst1 let him come unto me and
  drink4444 ,this he spake of the       
,spirit which they that believe on him  
should receive40--,john vii1 #cg-ci4    
8,let him that is athirst come4 ,and    
whosoever will1 let him take the water  
of life freely40--,rev4 xxii1 #ag4  ,the
 intimate relation which this figure    
sustains1 responsive to the one         
preceding1 is illustrated by the        
expression wherein ,god describes the   
land of promise3 8,a land of hills and  
valleys1 and drinketh water of  the rain
 of heaven4 ,a land which the ,lord thy 
,god careth for40--,deut4 xi1  #aa1 #ab4
 ,with this1 compare the language of    
,paul3 8,the earth which  drinketh in   
the rain that cometh oft upon it1 and   
bringeth forth herbs  meet for them by  
whom it is dressed1 receiveth blessing  
of ,god2 but that  which beareth thorns 
and briars is rejected and is nigh unto 
cursing2  whose end is to be burned4    
,but1 beloved1 we are persuaded better  

things  of you40--,heb4 vi1 #g-i4 ,the  
figure is further illustrated in the    
sublime  description given by ,ezekiel  
of the destruction of ,assyria1 in which
 he  speaks of 8the trees of ,eden1 the 
choice and best of ,lebanon1 all that   
drink water10 and so grow and flourish4 
7,ezek4 xxxi1 #af47    #c4 ,the duty of 
the penitent to yield himself with      
diligent obedience to  the sanctifying  
power and grace of the ,holy ,spirit1 to
 put away sin and  follow after         
holiness1 is enjoined under the figure  
of washing himself  with water4 8,wash  
ye2 make you clean2 put away the evil of
 your doings  from before mine eyes2    
cease to do evil2 learn to to           
well40--,isa4 i1 #af1  #ag4 8,o         
,jerusalem1 wash thine heart from       
wickedness1 that thou mayest be         
saved40--,jer4 iv1 #ad4 ,so1 ,james     
cries1 8,cleanse your hands1 ye sinners2
  and purify your hearts1 ye            
double-minded40--,jas4 iv1 #h4 ,in the  
rite of  self-washing1 to which these   

last passages refer1 the pure water     
still  symbolized the ,holy ,spirit     
given by ,jesus ,christ2 whilst the     
washing  expressed the privilege and    
duty of ,god's people conforming their  
lives  to the law of holiness1 and      
exercising the graces which the ,spirit 
gives4                                  
,,part ,,ii4                            
,,the ,,visible ,,church4               
,,section ,,vii4--,the ,abrahamic       
,covenant4    ,the interest attaching to
 the ,sinai baptism is greatly enhanced 
by its  immediate and intimate relation 
to us4 ,the covenant then sealed is the 
fundamental and perpetual charter of the
 visible church4 ,the transaction  by   
which it was established was the        
inauguration of that church4 ,it was    
the espousal of the bride of ,christ1   
whose betrothal took place in the       
covenant with ,abraham4 ,so it is       
expressly and repeatedly stated by the  
,spirit of ,god in the prophets4 7,see  
,jer4 ii1 #a1 #b2 ,ezek4 xvi1 #c-ad2    

xxiii2 ,hos4 ii1 #b1 #ae1 #af47 ,it is  
true that this is controverted4 ,it is  
asserted that the relations established 
by the covenants between ,god and       
,israel were secular and political1 not 
spiritual2 that the blessings  therein  
secured were temporal2 that they        
conveyed nothing but a  guarantee that  
,israel should become a numerous and    
powerful nation1 that  ,god would be    
their political king1 the ,head of their
 commonwealth1 and  that the land of    
,palestine should be their possession   
and home4 ,how  utterly at variance with
 the teachings of ,god's ,word are these
  assertions a brief analysis of the    
record will prove4    ,the covenant of  
,sinai was the culmination of a series  
of transactions  which began with the   
calling of ,abram from ,ur of the       
,chaldees4 8,the ,lord  had said unto   
,abram1 ,get thee out of thy country1   
and from thy kindred  and from thy      
father's house1 unto a land that ,i will
 show thee2 and ,i  will make of thee a 

great nation1 and ,i will bless thee and
 make thy  name great2 and thou shalt be
 a blessing2 and ,i will bless them that
  bless thee1 and curse him that curseth
 thee2 and in thee shall all  families  
of the earth be blessed40--,gen4 xii1   
#a-c4 ,respecting this  record1 the     
following points are made clear in the  
,new ,testament3 7#a7  ,that under the  
type of ,canaan1 8the land that ,i will 
show thee10 heaven  was the ultimate    
inheritance offered to ,abram2 and that 
it was so  understood by him and the    
patriarchs4 7,gal4 iv1 #bf2 ,heb4 xi1   
#aj1 #ad-af47  7#b7 ,that the blessings 
promised through him to all the families
 of the  earth were the atonement and   
salvation of ,jesus ,christ2 and that   
this  also was so understood by ,abram4 
7,gen4 xvii1 #g2 ,gal4 iii1 #af1 ,john  
viii1  #ef47 ,thus1 in his call from    
,chaldea1 and the promises annexed to   
it1 ,god  8preached before the gospel   
unto ,abraham40--,gal4 iii1 #h4 ,so far1
  certainly1 the transaction is         

eminently spiritual4    ,about ten years
 after the coming of ,abram into the    
land of ,canaan1 the  promises were     
confirmed to him by being incorporated  
into covenant form1  and ratified by a  
seal4 ,respecting this first covenant1  
the record of  which is contained in the
 fifteenth chapter of ,genesis1 the     
following  are the essential points3    
#a4 ,the interview was opened by the    
,lord with an assurance so spiritual    
and large as to be exhaustive of every  
thing that heaven can bestow4  8,the    
,lord came unto ,abram in a vision1     
saying1 ,fear not1 ,abram2 ,i am thy    
shield1 and thy exceeding great reward40
 ,whatever else was promised or  given1 
after an assurance thus rich and        
comprehensive of time and  eternity1    
must evidently be interpreted in a sense
 subordinate to it4 ,no  minor          
particulars can ever exhaust or limit   
the treasury thus opened4  ,henceforth  
,god himself belongs to the patriarch4  
#b4 ,an innumerable seed was assured to 

him1 as heirs with him of the  promises2
 and he is told that not to him but to  
his seed should the  earthly ,canaan be 
given4 7,vs4 #e1 #ah2 and compare xvii1 
#g1 #h47    #c4 ,abram's faith was the  
condition of the covenant4 8,he believed
 in the  ,lord1 and he counted it to him
 for righteousness40--,vs4 #f4    #d4   
,the promises thus made and accepted    
were confirmed by a sacrifice  appointed
 of ,god1 and his acceptance of it was  
manifested by the sign of  a smoking    
furnace and a burning lamp1 passing     
between the pieces4 7,vs4  #h1 #i1 #ag1 
#ah47    #e4 ,it was an express         
provision of the covenant thus ratified 
that1 so  far as it concerned the seed  
of ,abram1 its realization was to be    
held in  abeyance four hundred years4   
7,vs4 #ac-af47 ,it was the betrothal1 of
 which  the marriage consummation could 
only take place when the long-suffering 
of ,god toward the nations was exhausted
 and the iniquity of the ,amorites  was 
full4    ,about fifteen years afterward 

,god was pleased to appear again to the 
patriarch1 to renew the covenant1 and to
 confirm it with a new seal4  7,gen4    
xvii1 #a-ba47 ,of this edition of the   
covenant the principal  provisions were3
 7#a7 ,that he should be a father of    
many nations4 7#b7  ,that ,canaan should
 be1 to him and his seed1 an everlasting
 possession4  7#c7 ,that ,god would be a
 ,god to him and to his seed after him4 
,by the  first of these promises1 as    
,paul assures us1 ,abraham was made the 
heir  of the world1 and the father of   
all believers2 of the gospel day1 as    
well as before it2 of the ,gentile      
nations1 as well as of ,israel4 7,rom4  
iv1 #aa-ah2 ,gal4 iii1 #g-i1 #ad47      
,hence the name given him of ,god1 in   
confirmation of this promise 7,gen4     
xvii1 #e71 ,,abraham1 8,father of a     
multitude10 ,father of the church of    
,christ4 ,but the central fact of this  
transaction remains4 ,the covenant was  
epitomized in one brief word3 8,i  will 
establish my covenant between me and    

thee and thy seed after thee1  in their 
generations1 for an everlasting         
covenant1 to be a ,god unto  thee and to
 thy seed after thee40--v4 #g4    #a4   
,the covenant thus set forth is 8an     
everlasting covenant20 no lapse of  time
 can alter or abrogate its terms4    #b4
 ,by it the ,godhead assumed toward     
,abraham and his seed relations         
peculiar1 exclusive1 and of boundless   
grace4 ,god1 even the infinite and      
almighty ,god1 can do no more than to   
give himself4 ,christian can  conceive  
no more1 and the most blessed of all    
heaven's ransomed host  will know and   
enjoy no more than this1 which was first
 assured to ,abram1  in those words1    
8,fear not2 ,i am thy shield1 and thy   
exceeding great  reward20 and is now    
concentrated into that one word1 8,thy  
,god40 ,what  can there be1 not         
spiritual1 in a covenant thus summed8   
,and what  spiritual gift or blessing is
 not comprehended in it8 ,but this is   
not  all4 ,whilst ,paul testifies that  

all who believe are the seed of         
,abraham1  and heirs with him of the    
promises1 he also declares that ,christ 
was the  seed to whom distinctively and 
on behalf of his people they were       
addressed3 8,to ,abraham and his seed   
were the promises made4 ,he saith  not1 
,and to seeds as of many1 but as of one3
 ,and to thy seed1 which is             
,christ40--,gal4 iii1 #af4 ,it thus     
appears that the promises in question   
were addressed immediately to the ,lord 
,jesus1 and they indicate all the       
intimacy and grace of his relation to   
the ,father1--the relation which he     
claimed1 when1 from the cross1 he       
appealed to the ,father by that title3  
8,my ,god6 my ,god6 why hast thou       
forsaken me80 ,it follows1 that the     
title of others to this promise is      
mediate only3 8,as many of you as have  
been baptized into ,christ have put on  
,christ4444 ,and if ye be ,christ's1    
then are ye ,abraham's seed1 and heirs  
according to the promise40--,ib4        

#bg-bi4    ,it was with a view to this  
relation of the covenant to the ,lord   
,jesus1  that circumcision was appointed
 as a seal of it4 ,in that rite was     
signified satisfaction to justice       
through the blood of the promised       
,seed1 and the crucifying of our old man
 with him1 to the putting off and       
destroying of the body of the flesh4    
7,deut4 x1 #af2 ,jer4 iv1 #d2 ,rom4 vi1 
#f2 ,col4 ii1 #aa1 #ab47    ,upon       
occasion of the offering of ,isaac1 the 
covenant was again confirmed  to        
,abraham in promises which do not       
mention ,canaan1 but are summed in  the 
intensive assurances3 8,in blessing ,i  
will bless thee1 and in  multiplying ,i 
will multiply thy seed as the stars of  
heaven1 and as the  sand which is upon  
the sea-shore1 and thy seed shall       
possess the gate of  his enemies1 and in
 thy seed shall all the nations of the  
earth be  blessed40--,gen4 xxii1 #af-ah4
 ,what seed it was to whom these        
promises were  made1 we have seen       

before4 ,the assurance to him of triumph
 over his  enemies renews the pledge    
made to ,eve1 through the curse upon the
  serpent1 8,her seed shall bruise thy  
head40--,gen4 iii1 #ae4 ,of the same    
thing1 the ,spirit in ,isaiah says3     
8,therefore will ,i divide him a portion
  with the great1 and he shall divide   
the spoil with the strong2 because  he  
hath poured out his soul unto death1 and
 he was numbered with the               
transgressors2 and he bare the sin of   
many and made intercession for the      
transgressors40--,isa4 liii1 #ab4 ,of   
it1 ,paul says3 8,he must reign1 till he
  hath put all enemies under his        
feet40--#a ,cor4 xv1 #be4    ,the       
covenant thus interpreted1 was confirmed
 to ,abraham with an oath 7v4  #af71 of 
which ,paul says3 8,wherein ,god1       
willing more abundantly to show  unto   
the heirs of promise the immutability of
 his counsel1 confirmed it  by an oath2 
that1 by two immutable things1 in which 
it was impossible  for ,god to lie1 we  

might have a strong consolation who have
 fled for  refuge to lay hold upon the  
hope set before us4 ,which hope we have 
as an  anchor of the soul both sure and 
steadfast1 and which entereth into that 
within the veil1 whither the forerunner 
is for us entered1 even  ,jesus40--,heb4
 vi1 #ag-bj4 ,here1 again1 it appears   
that the covenant with  ,abraham        
comprehended in its terms the very      
highest hopes which ,christ's  blood has
 purchased1--which he1 in heaven1 as his
 people's forerunner1  now possesses1   
and which with him they shall finally   
share2 and that the  oath by which it   
was confirmed contemplated these very   
things1 and was  designed to perfect the
 faith and confidence of his people1 in 
the  gospel day1 as well as of the      
patriarchs and saints of old4    ,it is 
thus manifest that while the ,abrahamic 
covenant did undoubtedly  convey to     
,abraham and his seed after the flesh   
many and precious  temporal blessings1  
it was at the same time an embodiment of

 the very  terms of the covenant between
 ,god and his ,christ2 that its         
provisions of  grace to man are bestowed
 wholly in ,christ2 and that it is1     
therefore1  exclusive and everlasting4  
,there can be no reconciliation between 
,god  and man1 but upon the terms of    
this covenant4 ,there can1 therefore1 be
  no people of ,god1 no true church of  
,christ1 but of those who accept and    
are embraced in1 and built upon1 that   
alone foundation1 8the everlasting      
covenant0 made with ,abraham4           
,,section ,,viii4--,the ,conditions of  
the ,sinai ,covenant4    ,at length1 the
 four hundred years were past4 ,the     
probation of the  apostate nations was  
finished4 ,the iniquity of the ,amorites
 was full4  ,god remembered his covenant
 with ,abraham1 and sent ,moses into    
,egypt1  saying to him3 8,i am ,jehovah4
 ,and ,i appeared unto ,abraham1 unto   
,isaac1  and unto ,jacob1 by the name of
 ,god ,almighty2 but by my name1        
,jehovah1  was ,i not known to them4    

,and ,i have also established my        
covenant with  them1 to give them the   
land of ,canaan1 the land of their      
pilgrimage1  wherein they were          
strangers4 ,and ,i have also heard the  
groaning of the  children of ,israel1   
whom the ,egyptians keep in bondage1 and
 ,i have  remembered my covenant4       
,wherefore1 say unto the children of    
,israel1 ,i am  the ,lord1 and ,i will  
bring you out from under the burdens of 
the  ,egyptians1 and ,i will rid you out
 of their bondage1 and ,i will redeem   
you with a stretched out arm and with   
great judgments2 and ,i will take  you  
to me for a people1 and ,i will be to   
you a ,god2 and ye shall know  that ,i  
am the ,lord your ,god1 which bringeth  
you out from under the  burdens of the  
,egyptians4 ,and ,i will bring you in   
unto the land1  concerning which ,i did 
swear to give it to ,abraham1 to ,isaac1
 and to  ,jacob40--,ex4 vi1 #b-h4 ,in   
this initial communication we have the  
key to  the ,sinai covenant1 and to all 

,god's subsequent dealings with ,israel4
 ,in  it three things are specially     
observable4 7#a47 ,the ,abrahamic       
covenant is  designated1 8my covenant10 
in accordance with what we have already 
seen  as to the nature of that covenant1
 as exclusive and everlasting4 7#b47    
,its scope is stated in those           
all-embracing terms1 8,i will take you  
to me  for a people1 and ,i will be to  
you a ,god40 7#c47 ,the possession of   
the  earthly ,canaan is specified as a  
minor particular1 under this            
comprehensive pledge4    ,with all this 
the ,sinai covenant was in accord4 ,its 
conditional terms we  have seen1 as     
propounded through ,moses4 8,thus shalt 
thou say to the  house of ,jacob1 and   
tell the children of ,israel3 ,ye have  
seen what ,i did  to the ,egyptians1 and
 how ,i bare you on eagles' wings1 and  
brought you  unto myself4 ,now1         
therefore1 if ye will obey my voice     
indeed1 and keep  my covenant40--,ex4   
xix1 #c-e4 ,the 8voice0 which they were 

to obey they  heard on the next day1    
when ,god spake to them the words of the
 law1 from  the midst of the smoke and  
flame4 ,of it ,moses afterward reminded 
the  people3 8,ye came near and stood   
under the mountain2 and the mountain    
burned with fire unto the midst of      
heaven1 with darkness1 clouds1 and      
thick darkness4 ,and the ,lord spake    
unto you out of the midst of the  fire3 
ye heard the voice of the words1 but saw
 no similitude1 only a  voice4 ,and he  
declared unto you his covenant which he 
commanded you to  perform1 even ten     
commandments2 and he wrote them upon two
 tables of  stone40--,deut4 iv1 #aa-ac4 
,very great emphasis attaches to the    
,ten  ,commandments1 in their relation  
as thus the fundamental law of the      
covenant4 ,the first overture having    
been addressed to ,israel1 in the       
terms1 8,if ye will obey my voice10 and 
by them accepted1 the next day  that    
voice was heard uttering those          
commandments4 ,again the people are     

called upon1 and again respond in pledge
 of obedience4 ,moses then wrote  in    
8the book of the covenant0 all these    
words of the ,lord1 and read them  in   
the audience of the people4 ,and it was 
not till again they promised  obedience 
to the terms thus set before them that  
the covenant was  ratified1 as we have  
seen4 ,the ,ten ,commandments were then1
 by the finger  of ,god1 engraved on the
 two tables of stone1 which were thence 
known as  8the tables of the covenant40 
,these were placed in 8the ark of the   
covenant10 which was in the holy of     
holies1 in 8the tabernacle of the       
covenant40 ,both of these derived their 
names and significance from these       
tables1 which were the very center of   
the whole system of religion and        
worship connected with the tabernacle4  
,the lid of the ark which covered  these
 tables was the golden mercy-seat1 with 
its cherubim of gold1  between which    
stood the pillar of glory1 the          
,shechinah1 overshadowing  the          

mercy-seat4 ,it thus typified ,god's    
throne of grace immovably based  upon   
the firm foundation of his eternal      
law--mercy to man only possible  on     
condition of satisfaction to that law4  
,therefore1 when remembrance of  sins   
was made every year 7,heb4 x1 #c71 it   
was by the sprinkling of blood  upon the
 mercy-seat and the ark of the covenant4
 7,ib4 ix1 #g47 ,a proper  regard to the
 fact that the moral law was thus the   
fundamental condition  of the covenant1 
while the ritual law was no part of it1 
but a later  system of testimony1 would 
have prevented much perplexing and      
erroneous  speculation on the subject4  
,but the covenant had a second          
condition1 8,if ye will keep my         
covenant40 ,this second clause is       
implied in the first4 ,but it is none   
the less important and significant1 as  
being a categorical statement of  the   
nature of the obedience required4 ,we   
have already pointed out the  fact that 
by 8my covenant0 was meant the covenant 

with ,abraham1 so  interpreted by ,god  
himself in his first communication to   
,israel in  ,egypt4 ,the covenant thus  
defined had but one condition and two   
promises4  ,the promises were1 to bring 
them out of the bondage of ,egypt and   
give  them the land of ,canaan1 and to  
be to them a ,god4 ,the condition was1  
that ,israel1 in turn1 would surrender  
themselves to be for a people to  ,god4 
7,ex4 vi1 #g47 ,this condition is the   
only thing that can be meant by  the    
phrase1 8,if ye will keep my covenant40 
,it was the only duty laid  upon them by
 that covenant4 ,we thus find the two   
fundamental conditions  of the ,sinai   
covenant to have been in the terms1 8,if
 ye will obey my  voice indeed0--the    
voice that spake in the ,ten            
,commandments--and1 8,if ye  will keep  
my covenant10 to be a willing people    
unto me1 and cleave to me  as your ,god4
 ,such was the foundation-stone on which
 the church was  built4                 
,,section ,,ix4--,the ,promises of the  

,sinai ,covenant4    ,as were the       
conditions of the covenant1 so were its 
promises altogether  and eminently      
spiritual4    #a4 8,ye shall be unto me 
a peculiar treasure above all people2   
for all  the earth is mine40 ,a treasure
 is a property1 valuable1 highly prized1
  and cherished4 ,it is riches to the   
owner2 his enjoyments largely depend    
thereon2 and over it he therefore       
exercises a watchful guardianship4      
,such was the relation which1 by the    
covenant1 ,god conferred on ,israel4    
,the expression is strengthened by the  
qualifying adjective1 8peculiar10  which
 means1 special and exclusive4 8,my own 
special treasure40 ,what was  thus      
implied may be gathered from a single   
,scripture4 ,says the ,lord1 by         
,malachi3 8,then they that feared the   
,lord spake often one to another1 and   
the ,lord hearkened and heard it1 and a 
book of remembrance was written  before 
him for them that feared the ,lord1 and 
that thought upon his  name4 ,and they  

shall be mine1 saith the ,lord of hosts1
 in that day when  ,i make up my jewels0
 78my peculiar treasures40 ,the word in 
the original  is the same71 8and ,i will
 spare them1 as a man spareth his own   
son that  serveth him4 ,then shall ye   
return and discern between the righteous
 and  the wicked2 between him that      
serveth ,god1 and him that serveth him  
not40--,mal4 iii4 #af-ah4 ,by this      
clause1 ,israel became the object of    
,god's  assiduous watchfulness and      
constant care as his own peculiar       
treasure of  price4    #b4 ,the         
parenthetic clause1 8,for all the earth 
is mine10 is of singular  interest4 ,the
 covenant with ,abraham conveyed the    
assurance that in him  should 8all the  
families of the earth be blessed40 ,the 
clause inserted  in the ,sinai overture 
was a reminder to ,israel of that fact1 
to certify  them and the world that the 
purpose concerning the latter was       
unchanged1  that the peculiar relation  
now assumed toward ,israel was not      

incongruous  to it2 that1 on the        
contrary1 whilst ,israel was first1 it  
was not alone  in the obligations and   
promises of the covenant4 8,all the     
earth is  mine20 and the claim which1 in
 such a transaction1 ,god thus makes he 
will surely vindicate1 in his own good  
time1 by taking his own to  himself1    
bringing them1 also1 within the pale of 
his covenant1 and  gathering from them a
 revenue of praise and glory4    #c4 8,a
 kingdom of priests40 ,israel's         
acceptance of the first condition of    
the covenant1 8,if ye will obey my      
voice10 erected them into a kingdom1  of
 which ,god was the alone               
sovereign1--the kingdom of ,god4 ,this  
promise  defines the character and      
function of that kingdom1--8a kingdom of
  priests20 or1 rather1 8a              
priest-kingdom40 ,israel was thus       
ordained to  the exalted office of      
intercessory mediation for the world1   
and of  testimony to it on ,god's       
behalf4 ,had ten righteous men been     

found in the  cities of the plain1 they 
would have been spared1 for the sake of 
those  ten4 7,gen4 xviii1 #cb47 ,the    
angels of destruction could do nothing  
to  ,sodom until ,lot departed out of   
it4 7,ib4 xix1 #bb47 ,had one righteous 
man  been found in ,jerusalem in the    
days of ,jeremiah1 the city would have  
been spared for the sake of that one4   
7,jer4 v1 #a47 ,aaron the priest1  with 
his golden censer--a type of the prayers
 of the saints 7,rev4 v1 #h2  viii1     
#c7--standing between the living and the
 dead1 stayed the plague in  the camp of
 ,israel4 7,num4 xvi1 #df-dh47 ,so1     
,israel itself was now  ordained a      
mediating priest1 to stand for the time 
then present1 between  the living and   
the dead of the nations1 in the         
ordinances at the  sanctuary1 uplifting 
a censer of intercession which stayed   
the sword of  justice that was ready to 
destroy them2 and appointed to become at
  length the agent of the world's       
salvation1 through atonement made by one

  of their nation1 and the gospel sent  
forth from ,jerusalem to all the  world1
 by the preaching of ,israel's sons4    
,thus was it a priest-kingdom1  set     
apart and sanctified of ,god1 to be for 
salvation to all the ends of  the earth4
    ,this priestly consecration of      
,israel1 moreover1 constituted her a    
witness on behalf of ,god among the     
nations4 ,it was the lighting of a  lamp
 to shine amid the darkness of the      
world4 ,the office to which she  was    
thus ordained was not yet aggressive2   
for the times of the ,gentiles  were not
 come4 ,yet was hers none the less a    
public and active testimony1  which1 if 
they would1 the ,gentiles could hear1 a 
gospel light which did1  in fact1       
penetrate far into the darkness1 and    
prepared the nations for  the coming of 
,christ and the gospel day4 ,for the    
time being1 it was the  office of       
,israel to cherish the light1 by keeping
 the oracles and  maintaining the       
ordinances of ,god's worship1 and       

transmitting them to  their children1   
until the fullness of time4    #d4 8,a  
holy nation40 ,the word 8holy0 primarily
 designates the  completeness and       
symmetry of the moral perfections of    
,god4 ,from hence1  it is transferred to
 those attributes in the intelligent    
creatures which  are in the likeness of 
,god's holiness4 ,and1 as the           
distinguishing  characteristic of       
holiness in a creature is surrender and 
consecration  to ,god1 the word is used 
to designate all such things as are his 
by  peculiar dedication to his service4 
,thus1 the altar1 the tabernacle1 and   
all the vessels and things pertaining   
thereto1 were holy4 ,so the tithe  of   
the land1 of the flocks1 and of the     
herds1 was holy2 and the  firstborn of  
men and of beasts4 7,lev4 xxvii1 #cj1   
#cb2 ,luke ii1 #bc47 ,in  this sense of 
accepted consecration1 and of           
appropriation to himself1  ,god here    
puts upon ,israel the designation of 8a 
holy nation40  ,henceforth1 they were so

 named1 and the obligation implied      
therein  constantly insisted upon1 as   
demanding from them real separation to  
,god1  and holiness of heart and life4  
,says the ,lord3 8,ye shall be holy men 
unto me1 neither shall ye eat any flesh 
that is torn of beasts in the           
field40--,ex4 xxii1 #ca4 ,moses exhorts 
them to abhor and destroy the idols  of 
the land1 8,for thou art a holy people  
unto the ,lord thy ,god2 the ,lord  thy 
,god hath chosen thee to be a special   
people unto himself1 above all  people  
that are upon the face of the earth4444 
,thou shalt1 therefore1  keep the       
commandments and the statutes and the   
judgments which ,i command  thee this   
day to do them40--,deut4 vii1 #f-aa4    
,from this article of the  covenant1 the
 ,new ,testament designation of the     
members of the visible  church is       
derived4 ,says ,peter1 8,ye are a chosen
 generation1 a royal  priesthood1 a holy
 nation1 a peculiar people40--#a ,peter1
 ii1 #i4 ,hence1  the name of 8saints10 

or1 8holy ones10 which1 familiar in the 
,psalms1 is  constantly used in the     
epistles1 as the distinctive title of   
the members  of the ,new ,testament     
,church4    ,thus it appears that in all
 the provisions of the covenant earthly 
and  temporal blessings are not once    
alluded to4 ,that clause of the         
,abrahamic  covenant which concerned the
 possession of ,canaan was1 indeed1     
referred  to at ,sinai1 and ,israel was 
assured of its fulfillment4 7,ex4 xxiii1
 #bc47  ,but it was then1 and ever      
after1 spoken of and treated as already 
and  finally settled by the promise made
 to ,abraham4 7,ex4 vi1 #c-h2 ,deut4    
vii1  #g-i2 ix1 #e1 #f2 ,psalm cv1      
#h-aa47 ,moreover1 the bestowal of      
,canaan was in  no sense a secular      
transaction4 ,not only as a type of the 
better country  was it designed and     
calculated to awaken and stimulate      
heavenly  aspirations4 7,heb4 xi1       
#h-af47 ,but1 like the fastnesses of the
 ,alps1 for  centuries the retreat and  

home of the gospel among the martyr     
,waldenses1  ,canaan1 planted in the    
very center of the old world-empires1   
and upon  the mid line of march of the  
world's great history1 was chosen and   
prepared of ,god as a fortress of       
security entrenched for ,israel's       
protection1 in the midst of the apostate
 and hostile nations1 while  tending and
 nourishing the beacon fire of gospel   
light which glowed on  ,mount ,zion1 and
 shed its beams afar into the gloom of  
thick darkness  which enshrouded the    
world4 ,as such1 it was assured to      
,abraham's seed by  the covenant with   
him and the seal set in their flesh4    
,,section ,x4--,the ,visible ,church was
 thus established4    ,the ,sinai       
covenant gave origin to the visible     
church of ,god4 ,by the  visible church1
 ,i mean that society among men which   
,god has called and  taken into covenant
 and communion with himself1 and        
ordained to be his  witness to the      
world4 ,two points are essentially      

involved in the  definition4 ,the first 
is the relation to ,god established by  
the terms--8,i  will take you to me for 
a people2 and ,i will be to you a ,god40
 ,the  second is the office to which the
 church is thus called and ordained1 to 
be ,god's witness1 testifying on his    
behalf against the world's apostasy4    
,such is ,peter's declaration1 quoting  
the terms of the ,sinai covenant1  and  
applying them to the ,new ,testament    
church3 8,ye are a chosen  generation1 a
 royal priesthood1 a holy nation1 a     
peculiar people2 that  ye should show   
forth the praises of him who hath called
 you out of  darkness into his marvelous
 light2 which in time past were not a   
people1  but are now the people of      
,god40--#a ,peter ii1 #i1 #aj4 ,this    
privilege of  communion1 and this office
 of testimony were implied and involved 
in the  whole covenant1 and all its     
terms2 but especially indicated by that 
expression1 8,ye shall be unto me a     
kingdom of priests1 and a holy  nation40

 ,it is the privilege of priests to draw
 nigh to ,god1 and their  office to     
testify on ,god's behalf to men4    ,the
 manner and meaning of the designation  
by which1 throughout the ,greek         
,scriptures of the ,old ,testament and  
of the ,new1 the body thus  constituted 
is known as the ekklsia1 the church1 is 
worthy of special  notice in this       
connection4 ,the fact of ,god having met
 with ,israel at  ,sinai1 and communed  
with them in an audible voice1 is       
referred to by  ,moses and emphasized as
 being a signal demonstration of        
relations  established of extraordinary 
intimacy4 8,what nation is there so     
great1  which hath ,god so nigh unto    
them as the ,lord our ,god in all things
 that  we call upon him for8444 ,take   
heed to thyself1 and keep thy soul      
diligently1 lest thou forget the things 
which thine eyes have seen1 and  lest   
they depart from thy heart1 all the days
 of thy life2 but teach  them thy sons  
and thy sons' sons1 specially the day   

that thou stoodest  before the ,lord thy
 ,god in ,horeb1 when the ,lord said    
unto me1 ,gather me  the people         
together1 and ,i will make them hear my 
words1 that they may  learn to fear me  
all the days that they shall live upon  
the earth1 and  that they may teach     
their children4444 ,and the ,lord spake 
unto you out  of the midst of the fire2 
ye heard the voice of the words1 but saw
 no  similitude2 only ye heard a        
voice40--,deut4 iv1 #g-ac4 ,again1 he   
says3 8,ask  now of the days that are   
past1 which were before thee1 since the 
day  that ,god created man upon the     
earth1 and ask from one side of heaven  
unto the other1 whether there hath been 
any such a thing as this great  thing   
is1 or hath been heard like it4 ,did    
ever people hear the voice of  ,god     
speaking out of the midst of fire1 as   
thou1 hast heard1 and live8 ,or  hath   
,god assayed to go and take him a nation
 from the midst of another  nation1 by  
temptations1 by signs1 and by wonders1  

and by war1 and by a  mighty hand1 and  
by a stretched out arm1 and by great    
terrors1 according  to all that the     
,lord thy ,god did for you in ,egypt    
before your eyes8 ,unto  thee it was    
showed1 that thou mightest know that the
 ,lord he is ,god2  there is none else  
beside him40--,ib4 iv1 #cb-ce4    ,the  
presence of ,god with ,israel1 thus     
impressively manifested1 was not  casual
 or transient4 ,the fires and the       
terrors of ,sinai were indeed           
withdrawn4 ,but the tabernacle of       
testimony was erected1 and the          
shechinah there revealed for the express
 purpose of being a testimony to        
,israel that ,god was with them dwelling
 in their midst4 ,of the services  to be
 there established1 he directed ,moses  
that there should be 8a  continual      
burnt-offering throughout your          
generations1 at the door of the         
tabernacle of the congregation before   
the ,lord1 where ,i will meet you to    
speak there unto thee4 ,and there will  

,i meet with the children of  ,israel1  
and the tabernacle0 7or rather1 as the  
margin1 8,israel07 8shall  be sanctified
 by my glory4 ,and ,i will dwell among  
the children of  ,israel1 and will be   
their ,god40--,ex4 xxix1 #db-df4        
,thus the gathering of ,israel at ,sinai
 was not a mere congregation or         
assembling of the people to each other1 
but a meeting with ,god2 and this  fact 
is very remarkably indicated in the     
,septuagint ,greek4 ,in the  description
 of the ,sinai scene1 given in ,deut4   
iv1 in that version1 the  tenth verse   
stands thus3 8,the day that thou        
stoodest before the ,lord thy  ,god in  
,horeb 7t hmera ts ekklsias71 in the day
 of the assembly1  when the ,lord said  
to me 7,ekklsiason pros me71 ,assemble  
to me the  people40 ,previous to that   
occasion the word ekklsia is not found  
in  the ,greek ,scriptures4 ,that day   
was1 by ,moses1 habitually designated   
8the  day of the ekklsia--the assembly0 
7,deut4 ix1 #aj2 x1 #d2 xviii1 #af71 and

  the reason of the designation is thus1
 by the ,greek translators1 stamped     
upon the face of that version4 ,it was  
so called because the people on  that   
day met with ,god1 in compliance with   
the command 7,ekklsiason71  8,assemble  
to me the people40 ,in accordance with  
the special meaning to  which the word  
was thus appropriated it is used        
throughout the  ,scriptures4 ,in the    
,old ,testament and ,apocrypha it occurs
 nearly one  hundred times1 and a       
careful examination fails to discover an
 instance  in which it is used otherwise
 than to designate ,israel in their     
sacred  character as the covenant people
 of ,god4 ,in that sense it passed into 
the ,new ,testament4 ,in one place it is
 exceptionally used by the town  clerk  
of the ,greek city of ,ephesus1 and by  
,luke1 after him1 in its  classic       
meaning1 to designate an assembly of the
 freemen of the city4  7,acts xix1 #ci1 
#da47 ,but everywhere else it is        
employed in the same sense  as in the   

,septuagint4 ,it is thus applied 7#a7 to
 ,israel in the wilderness  7,acts vii1 
#ch71 and at the temple 7,heb4 ii1 #ab72
 7#b7 to the religious  assemblies of   
the ,jews during the time of ,christ's  
ministry 7,matt4  xviii1 #ag71 and ever 
afterwards1 in the ,acts1 ,epistles1 and
 ,revelation1  to the ,new ,testament   
,church4 ,according1 therefore1 to the  
uniform usage  of the ,scriptures1 the  
word is appropriated to designate an    
assembly  with ,god1 and1 in a secondary
 sense1 the people as related to such an
  assembly4 ,such is the designation    
given to ,israel as the people of ,god  
by covenant and fellowship1 among whom  
he held the communion of mutual         
converse1 he with them in the words of  
his testimony and the  communications of
 his grace1 and they with him in all    
things in which  they called upon him4  
7,deut4 iv1 #g4 ,compare ,matt4 xviii1  
#bj2 ,acts x1  #cc47 ,in the assembly of
 ,israel1 the church of the apostles    
finds an  origin in no wise unworthy her

 own lofty character and office4 ,happy 
she  when with conscious experience she 
can take to herself the glad words of   
,israel's song1 8,there is a river1 the 
streams whereof shall make glad  the    
city of ,god1 the holy place of the     
tabernacles of the ,most ,high4 ,god  is
 in the midst of her1 she shall not be  
moved2 ,god shall help her1 and  that   
right early4444 ,the ,lord of hosts is  
with us1 the ,god of ,jacob is  our     
refuge40--,psalm xlvi1 #d-g4    ,the    
following were the essential features of
 the constitution of the  church thus   
erected3    #a4 ,its fundamental charter
 was the covenant1 embracing the ten    
commandments1 in the reciprocal terms   
which have been considered in the       
preceding chapter4    #b4 ,the persons  
with whom these terms were made1 and who
 were  comprehended in the society      
thereupon erected1 were all those1      
whether  of ,israel or the ,gentiles1   
together with their households1 who made
  credible profession of accepting the  

covenant1 and were thereupon sealed     
with its baptismal seal4 ,to this point 
we shall presently return4    #c4 ,the  
radical principle of organization was   
that of parental headship  and family   
unity4 ,the family is the divine        
original of all human  society1 as the  
parental office is of all human         
authority4 ,upon this  basis was founded
 the ,abrahamic covenant1 and upon it   
was erected the  system of government   
for ,israel4 ,it was administered by the
 fathers of  families1 of houses1 and of
 tribes2 the first-born son succeeding  
to his  father as head of his house1    
under the designation of elder4 ,this   
system  was recognized in the first     
commission of ,moses from ,god1 and the 
elders1 or heads of houses1 were united 
with him in his mission to  ,pharaoh4   
7,ex4 iii1 #af1 #ah2 iv1 #bi47 ,to them 
was committed the ordering  of the      
passover on the night of the exodus4    
7,ib4 xii1 #ba47 ,at ,sinai1  before the
 giving of the covenant1 the system was 

perfected in its  details1 at the       
suggestion of ,jethro1 with the sanction
 of ,god4 7,ex4  xviii1 #ab-bd47        
,immediately upon the sealing of the    
covenant seventy of  the elders1 who had
 been previously assembled by the       
command of ,god1  went up1 as already   
stated1 with ,moses and ,aaron1 ,nadab  
and ,abihu1 into  the mount1 and there  
celebrated on ,israel's behalf the feast
 of the  covenant4 8,they saw the ,god  
of ,israel1 and did eat and             
drink40--,ex4 xxiv1  #a1 #i-aa4         
,afterward1 when the covenant was       
renewed in the plains of ,moab1  the    
relation of the elders thereto1 in their
 official capacity1 was  expressly      
stated4 8,ye stand this day1 all of you1
 before the ,lord your  ,god1 your      
captains of your tribes1 your elders and
 your officers1 with  all the men of    
,israel1 your little ones1 your         
wives40--,deut4 xxix1 #aj4    ,such were
 the essential features of the          
constitution of the church1 as  ordained

 at ,sinai4 ,to her1 thus organized1    
were given ordinances of  testimony1    
concerning which a few points only are  
here necessary4 ,since  she was         
appointed simply to maintain1 in her    
position in the midst of  the nations1  
the lamp of gospel truth ever shining1  
until the set time  should come for     
sending it forth through the world1 the 
ordinances of  testimony which were     
intrusted to her were adapted expressly 
to this  office4 ,they were3 7#a47 ,the 
oracles of ,god1 his written word1 from 
time  to time imparted through ,moses   
and other holy men1 who spake as they   
were moved of the ,holy ,ghost4 7,rom4  
iii1 #b2 #b ,pet4 i1 #ba47 7#b47 ,the   
holy  convocations of the ,sabbath days4
 7,lev4 xxiii1 #c2 #a ,kings iv1 #bc2   
,acts  xv1 #ba47 7#c47 ,the priesthood  
and ritual service4 7#d47 ,the sanctuary
  worship and festivals4 7#e47 ,public  
professions of faith1 occasional and    
stated4 7,deut4 xxvi47 7#f47 ,poetic    
recitations and psalmody4 7,ex4 xv1     

#a-ba2 ,deut4 xxxi1 xxxii2 the book of  
,psalms47    ,it was with a special view
 to the witnessing office of the church 
of  ,israel that the ritual system was  
constructed4 ,the covenant and the      
ritual were testimonies to the better   
covenant and the heavenly  realities    
which belong to it4 ,it is with this    
view that the word  8testimony0 is so   
much used in designating them4 ,thus the
 ,ten  ,commandments1 the fundamental   
law of the covenant1 were frequently    
designated 8the testimony40 7,ex4 xxv1  
#ba47 ,the tables on which they were    
written were1 in like manner1 8the      
tables of the testimony40 ,they were    
kept in 8the ark of the testimony10     
which was in 8the tabernacle of the     
testimony40 ,in the same way the whole  
system of ordinances and laws  given to 
,israel is designated 8the testimonies  
of ,god40 ,of them1 and the  office of  
the church concerning them1 the         
,psalmist says3 8,he established  a     
testimony in ,jacob1 and appointed a law

 in ,israel1 which he commanded  our    
fathers1 that they should make them     
known to their children1 that  the      
generation to come might know them3 even
 the children which should  be born2 who
 should arise and declare them to their 
children2 that they  might set their    
hope in ,god1 and not forget his works1 
but keep his  commandments40--,psalm    
lxxviii1 #e-g4    ,respecting the ritual
 system1 there are two propositions     
which are  believed to be demonstrable1 
but are here presented without argument4
  ,the first is1 that these rites were  
not dark forms1 veiling rather  than    
disclosing a new revelation2 but were   
inscriptions in luminous  characters1   
setting forth the doctrines of a faith  
well understood by  the patriarchs and  
fathers from the beginning1 and from    
them transmitted  and known to ,israel4 
,second4 ,the ritual forms in which the 
gospel was  clothed in the ,levitical   
system were far more suitable for the   
purposes  of popular instruction and    

world-wide dissemination than would have
 been  any conceivable exposition of it 
in writing4 ,the art of writing was in  
its infancy4 ,a written gospel would    
have been1 even to ,israel1 a sealed    
book2 how much more to all other people6
 ,the history and laws were put  in     
writing and kept at the sanctuary for   
the direction of the priests  and       
magistrates in the performance of their 
duties1 the administration  of justice1 
and the instruction of ,israel4 ,but the
 gospel1 for the  people1 was clothed in
 forms which required no interpreter1   
which meant  the same in every language 
under heaven1 and which were calculated1
 by  their appeals to the imagination   
through the eye and the senses1 to      
stamp themselves indelibly upon the     
memory and the affections4 ,thus were   
they eminently adapted to arrest the    
attention and impress the minds of      
strangers1 and of the young1 for whom   
especially they were designed4  7,ex4   
xii1 #bf2 xiii1 #ad2 ,deut4 vi1 #bj2    

,josh4 iv1 #f1 #ba2 #a ,kings viii1 #da1
  #db47    ,the fact is of an importance
 which entitles it to distinct and      
emphatic  mention1 that the ,aaronic    
priesthood and the ritual law were no   
part of  the constitution of the church1
 as it was established by the covenant4 
,they were not in existence when the    
covenant was made1 but were  ordinances 
afterward given to the church1 as       
already existent and  organized4 ,they  
were bestowed as means of fulfilling her
 witnessing  office1 means adapted to   
the times and circumstances of ,israel1 
but  subject to be modified1 as they    
were in the temple system1 or to be     
wholly suspended or set aside1 without  
impairing the constitution of the       
church or the completeness and          
efficiency of its organization4 ,not    
only  thus did the covenant precede the 
ritual law and the priesthood1 but      
when1 forty years afterward1 the        
covenant was renewed1 and the parties   
to it were enumerated in detail1 the    

priests were altogether ignored4        
7,deut4 xxix1 #aj-ab47 ,they were in no 
wise essential to it4                   
,,section ,,xi4--,the ,terms of         
,membership in the ,church of ,israel4  
,with some slight circumstantial        
differences1 having reference to the    
difference in the office of the church  
under the two dispensations1 the        
conditions of membership were           
essentially the same as propounded at   
,sinai and as prescribed under the      
gospel4 ,while the spiritual blessings  
of the covenant were from the beginning 
conditioned upon true faith and  loving 
obedience1 the privilege of membership  
in the visible church was  at ,sinai    
bestowed upon those1 with their         
households1 who made credible           
profession of these graces1 and upon    
them only4 ,on 8the day of the          
assembly10 all the people professed to  
take ,god for their ,god1 and to  devote
 themselves to him as his believing and 
obedient people4 ,and as on  the days of

 ,pentecost1 so on this occasion1 the   
profession was accepted1  and their     
admission was sealed with baptism2      
although doubtless1 in both  cases1     
there were false professors included    
with the true4 ,with certain            
exceptions1 ordained for special reasons
 7,deut4 xxiii1 #a-h71 the  conditions  
of membership were the same for the     
,gentile world as for  ,israel4 ,the law
 was explicit and most emphatic on this 
point4 8,one  ordinance shall be both   
for you of the congregation and also for
 the  stranger that sojourneth with you1
 an ordinance forever in your           
generations3 as ye are1 so shall the    
stranger be before the ,lord4 ,one  law 
and one manner shall be for you and for 
the stranger that sojourneth  with      
you40--,num4 xv1 #ad-af1 and #bi2 and   
see ix1 #ad2 xix1 #aj2 ,ex4 xii1        
#dc-di2 ,deut4 xxxi1 #ab2 ,josh4 viii1  
#cc1 etc4    ,for eliminating unworthy  
members1 the means provided in the      
,sinai  ordinances were as abundant as  

those now enjoyed by the church1 and    
would seem to have been as well adapted 
to the effectual securing of the  end   
proposed4 ,they come under three heads4 
7#a47 ,certain offenses were  visited   
with the penalty of death or of utter   
separation from the  communion of       
,israel4 7,ex4 xxxi1 #ad2 ,num4 ix1 #ac1
 etc47 7#b47 ,the expenses  incident to 
a faithful performance of the duties    
required of members of  the church of   
,israel were large and continual4       
,firstfruits1 firstlings1  and tithes1  
trespass offerings1 sin offerings1      
freewill offerings1 and  other          
oblations1 made up an aggregate which   
can not have fallen short of  one-fifth 
of all the income of ,israel1 and       
probably went far beyond that  amount4  
,the law provided none but moral means  
for enforcing these  requirements2 and  
numerous facts in the history of ,israel
 show that by  many they were entirely  
neglected4 7,neh4 xiii1 #aj-ac2 ,mal4   
iii1 #h-aj47  ,those who thus withheld  

what belonged to the ,lord were         
self-excluded  from the fellowship of   
the covenant society1 and were 8cut off 
from the  congregation 7ekklsia from the
 church7 of the ,lord40 7#c47 ,the      
irksome and humiliating nature of the   
regulations concerning uncleanness  and 
purifying were very efficient means of  
separating between the  believing and   
the profane4 ,as we shall presently see1
 occasions of  uncleanness were of      
almost daily occurrence1 in every house4
 ,these  required a conscientious       
watchfulness and assiduity1 in guarding 
against  defilement1 and in using the   
appointed rites of purifying1 which     
often  involved the interruption and    
expense of journeys to the sanctuary and
  offerings there4    ,the communion of 
the church of ,israel thus consisted of 
those only1 with  their families1 who   
added to the obligations of a public    
profession of  faith1 a fidelity to all 
the requirements of the law1 its moral  
precepts1 its ritual observances1 its   

tithes and offerings1 its rites of      
purifying and its annual feasts4 ,in a  
word1 the account given of  ,zacharias  
and ,elizabeth describes the character  
required1 in order to  fellowship in the
 church of ,israel3 8,righteous before  
,god1 walking in  all the commandments  
and ordinances of the ,lord             
blameless40--,luke i1 #f4  ,such1 and   
such only1 were the clean1 to whom the  
privileges of  ,israel's communion      
belonged4 ,to them they were certified  
by the seal of  baptism4                
,,section ,,xii4--,circumcision and     
,baptism4    ,it is commonly assumed    
that baptism has come into the place and
 office  of circumcision4 ,this ,i      
conceive to be a mistaken view1 which   
involves  the whole subject in          
confusion4 ,circumcision is the         
distinctive and  peculiar seal of the   
,abrahamic covenant4 ,while it is true1 
that in that  covenant1 as relating to  
the terms of salvation1 all believers   
were  accounted as seed of ,abraham1 and

 heirs of the promises1 it is equally   
true that1 by its terms1 peculiar       
blessings unspeakably great were        
assured to the seed of the patriarch    
after the flesh4 ,not only was  ,christ 
to come of his flesh2 not only was the  
church to be for fifteen  centuries     
constituted of his offspring1 but ,paul 
moreover testifies1  that richer        
blessings than they have ever yet       
enjoyed are to be bestowed  on ,israel  
and on the ,gentiles through ,israel1 in
 the coming future3 8,if  the fall of   
them be the riches of the world1 and the
 diminishing of them  the riches of the 
,gentiles1 how much more their          
fullness8444 ,for if the  casting away  
of them be the reconciling of the world1
 what shall the  receiving of them be   
but life from the dead80--,rom4 xi1 #ab1
 #ae4 ,this the  apostle1 futhermore1   
puts upon the ground that 8the gifts and
 calling of  ,god are without           
repentance40--,ib4 #bi4 ,it was with a  
view to this relation  of the covenant  

to ,abraham's natural seed1 that        
circumcision was  appointed as its seal4
 ,said ,god3 8,i will establish my      
covenant between  me and thee and thy   
seed after thee1 in their generations1  
for an  everlasting covenant1 to be a   
,god unto thee and to thy seed after    
thee40--,gen4 xvii1 #g4 ,hence1 by      
circumcision1 the token of the covenant 
was set in the flesh of the males1      
through whom the descent is counted4    
,so long1 therefore1 as the church was1 
for the divine purposes1  restricted to 
the family of ,israel1 the rite of      
circumcision was  necessary as a        
prerequisite condition of admission to  
its privileges1  because it was the seal
 of incorporation by birth or adoption  
into that  family4 ,but this did not    
constitute admission into the church4   
,the ,sinai  covenant had its own       
baptismal seal4 ,the church consisted1  
not of  ,israel1 the circumcised2 but   
only of the clean of ,israel4 ,of this1 
baptism was the token and seal4 ,it     

hence resulted that when the            
restriction was removed1 and the gospel 
was given to the ,gentiles1  emancipated
 from the yoke of circumcision1 baptism 
remained unchanged in  place or office1 
the original and only seal of actual    
admission to the  fellowship and        
privileges of the church of ,god4 ,of   
all this we shall see  more hereafter4  
,,part ,,iii4                           
,,administered ,,baptisms,,sprinklings4 
,,section ,,xiii4--,unclean ,seven      
,days4    ,in the laws of ,moses there  
were two grades of uncleanness          
defined--uncleanness of seven days1 and 
uncleanness till the even4 ,the  former 
was a symbol of that essential          
corruption which is in us by  nature1 to
 which are essential the redeeming blood
 of ,christ and the  renewing of the    
,holy ,spirit1 without which no man can 
see ,god in peace4  ,uncleanness till   
the even symbolized those casual        
defilements to which  ,god's renewed    
people are liable by contact with the   

evil of the world4  ,the ritual1        
concerning the uncleanness of seven     
days1 was designed to  signalize the    
light in which man's apostate nature1   
and the depravity  and sin thence       
resulting1 appear in the sight of a ,god
 of ineffable  holiness4 ,to this       
conception the word unclean was designed
 to give  expression1 the intense       
meaning of which is liable to escape the
 casual  reader of the ,scriptures4 ,it 
signified1 not the mere external soiling
 of  the living person1 but death1      
corruption1 and rottenness within the   
heart1 the fermenting source of         
pollution poured forth in the outward   
life4 ,to impress us with a just sense  
of the exceeding evil of this  thing the
 ,spirit employs every variety of figure
 expressive of deformity  and           
loathsomeness4 ,in the primitive faith1 
of which the book of ,job is a  record1 
it is characterized in language which is
 a key-note to all the  ,scriptures on  
the subject4 8,behold he putteth no     

trust in his saints0  7his holy angels72
 8yea1 the heavens are not pure in his  
sight4 ,how much  more abominable and   
filthy is man1 which drinketh iniquity  
like  water40--,job xv1 #ae1 #af4 ,says 
the ,psalmist1 8,the ,lord looked down  
from  heaven upon the children of men1  
to see if there were any that did       
understand and seek ,god4 ,they are all 
gone aside2 they are all together       
become filthy40--,psa4 xiv1 #c4 ,here   
the word 8filthy0 is in the margin      
rendered 8stinking40 ,it is the same in 
the original as in the above  place in  
,job1 and means the offensiveness of    
putrefaction4 ,david1 in his            
penitential ,psalm1 indicates his sense 
of this radical evil of his  nature4    
8,wash me thoroughly from mine iniquity 
and cleanse me from my  sin4444 ,behold 
,i was shapen in iniquity1 and in sin   
did my mother  conceive me4 ,behold thou
 desirest truth in the inward parts3 and
 in  the hidden part thou shalt make me 
to know wisdom4 ,purge me with  hyssop1 

and ,i shall be clean2 wash me and ,i   
shall be whiter than  snow4444 ,create  
in me a clean heart1 ,o ,god2 and renew 
a right spirit  within me40--,psa4 li1  
#b-aj4 ,isaiah and other sacred writers 
represent the  same evil by the figures 
of the vomit and filthiness of a drunken
  debauch1 and by every kind of         
abominable and loathsome thing4 7,isa4  
xxviii1 #h2 ,prov4 xxx1 #ab47 ,by the   
designation1 unclean1 the moral         
deformity and offensiveness of ,satan   
and the 8unclean spirits10 his  angels1 
are described4 ,and in the accounts of  
the riches of grace and  glory in store 
for the church1 the crowning feature is 
the exclusion of  the unclean4 8,a      
highway shall be there1 and a way2 and  
it shall be  called1 ,the way of        
holiness2 the unclean shall not pass    
over it40--,isa4  xxxv1 #h4 ,the church 
is called upon for this cause to exult3 
8,awake1  awake1 put on thy strength1 ,o
 ,zion2 put on thy beautiful garments1  
,o  ,jerusalem1 the holy city2 for      

henceforth there shall no more come into
  thee the uncircumcised and the        
unclean40--,ib4 lii1 #a4 ,and again1    
,john1 in  the vision of the glory of   
the new ,jerusalem1 which crowns and    
closes  his revelation1 says of her3    
8,and there shall in no wise enter into 
it  any thing that defileth0 7literally1
 8any thing unclean071 8neither         
whatsoever worketh abomination1 or      
maketh a lie2 but they which are        
written in the ,lamb's book of          
life40--,rev4 xxi1 #bg4    ,for the     
purpose of inducing a profound sense of 
this evil and  loathsomeness of sin1 as 
working in the heart1 the ordinances    
respecting  the uncleanness of seven    
days were appointed1 each having its own
  lesson4    #a4 ,the birth of a child  
was the actual propagation1 from the    
parents1 of  part in the uncleanness of 
the apostate nature4 ,it was1 therefore1
  attended with natural phenomena1 and  
marked by ritual ordinances which       
characterized it1 and every function    

connected with it1 as unclean and       
defiling4 ,emphasis was thus given to   
the challenge1 8,who can bring a  clean 
thing out of an unclean8 ,not           
one40--,job xiv1 #d4    #b4 ,running    
issues of all kinds were appropriated as
 symbols of the  corruption of man's    
nature1 festering within1 and breaking  
forth in  putrescent streams of         
depravity and sin in the active life4   
7,ezek4 xvi1  #f1 #i47    #c4 ,death is 
8the wages of sin0 7,rom4 vi1 #bc71 and 
physical death is a  terrible emblem of 
its loathsome and accursed nature4 ,and 
as sin and the  curse are diffused to   
,adam's seed by the very contagion of   
nature1 this1  their symbol1 was        
ritually endowed with the same          
contagious character4  ,he that touched 
the dead was reckoned no longer among   
the living but the  dead4 ,he was1      
therefore1 cast out from the camp1 from 
his family1 the  sanctuary1 and the     
privileges of the covenant4 ,to them all
 he was dead4  ,he was unclean4         

,thus1 as the loving and bereaved stood 
by the couch of death1 gazed upon  the  
face and form once blooming in health   
and beauty1 and beheld the  sightless   
and sunken eyes1 the ghastly features   
and cadaverous  hue--pledges of         
corruption begun--while the very air of 
the chamber seemed  to breathe the cry1 
8,unclean60 as they realized the        
instinctive recoil  which love itself   
must feel from the very touch of the    
departed1 and  felt as ,abraham1        
concerning the beloved ,sarah1 the      
constraint to 8bury  his dead out of his
 sight10--as1 in all this1 they knew    
that these last  offices even must be   
fulfilled at the expense of defilement  
and  exclusion from the privileges of   
,god's earthly courts and the society of
  his people1 for seven days1 they and  
all ,israel received a lesson of  divine
 instruction as to the exceeding        
sinfulness of sin1 the wages of  which  
is death1 its loathsomeness in ,god's   
sight1 its contagious  diffusion and    

power1 and its curse1 to which human    
speech or angel  eloquence could have   
added nothing4    #d4 ,no less          
impressive were the ordinances          
concerning leprosy4 ,the name           
designated a class of diseases1 some of 
which would appear to have been         
altogether miraculous in their origin1  
and peculiar in their symptoms1  while  
others were attributable to natural     
causes4 ,the disease was  peculiar for  
the shocking and loathsome appearance of
 its victim1 its  poisoning the blood   
and pervading the whole body1 and its   
incurable and  inevitably deadly nature4
 ,it was1 therefore1 employed by ,god   
as1 at  once1 an extraordinary          
punishment of sin1 and a most fitting   
symbol of  it1 as seated in the heart   
and nature of man1 and pervading and    
corrupting his whole being4 7,num4 xii1 
#aj2 #b ,kings v1 #bg2 #b ,chr4 xxvi1   
#bj47 ,the leper was accounted as one   
dead 7,num4 xii1 #ab71 and1 therefore1  
excluded from his family1 from the      

congregation and ordinances at the      
sanctuary1 and from the very camp of    
,israel1 where the living ,god  walked4 
7,num4 v1 #b2 xii1 #ad47 ,thus1 outcast 
from the abodes of men and  the house of
 ,god1 8the leper in whom the plague is1
 his clothes shall be  rent1 and his    
head bare1 and he shall put a covering  
upon his upper lip1  and shall cry1     
,unclean6 ,unclean6 ,all the days       
wherein the plague shall  be in him1 he 
shall be defiled2 he is unclean2 he     
shall dwell alone2  without the camp    
shall be his habitation40--,lev4 xiii1  
#de1 #df4 ,how  dreadful the figure thus
 presented to the senses of ,israel1 of 
the  loathsomeness of sin in ,god's     
sight1 and of its ruinous effects upon  
the  sinner6 ,the person offensive with 
scabs and sores1 the rent garments1  the
 uncovered head1 the wailing cry1       
8,unclean6 ,unclean60 while the         
exclusion from the house of ,god1 and   
from the abodes of men1 and the  covered
 lip1 proclaimed to ,israel that the    

spiritual leper1 yet in his  sins1      
brings danger to his fellow-men with his
 very presence1 and is an  offense and  
loathing to ,god1 before the eyes of    
whose purity he may not  venture to     
come1 save through the cleansing blood  
and ,spirit of ,christ4  ,hence1 the cry
 of ,isaiah1 when he beheld the glory of
 the ,lord3 8,woe is  me6 for ,i am     
undone1 because ,i am a man of unclean  
lips1 and ,i dwell in  the midst of a   
people of unclean lips2 for mine eyes   
have seen the ,king1  the ,lord of      
hosts40 ,and hence1 the coal of fire    
from off the altar of  atonement1 and   
the seraph's assurance1 8,lo1 this hath 
touched thy lips2  and thine iniquity is
 taken away1 and thy sin purged40--,isa4
 vi1 #e-g4    ,thus1 every way1 under   
the idea of indwelling defilement1 was  
sin and  its source in man's corrupted  
nature held up to ,israel as loathsome  
in  itself1 propagated to the race and  
infecting all1 defiling in its  contact1
 deadly in its indwelling power1 and    

abhorrent to the eyes of  ,god4    ,four
 circumstances in the ritual on these   
defilements are peculiar and            
characteristic3    #a4 ,the first of    
these exhibits a broad and fundamental  
contrast between  these defilements and 
those which continued only till the     
even4 ,the  latter1 as already          
intimated1 presented the conception of  
an outward  soiling of the living       
person4 ,but the uncleanness of seven   
days  exhibited the idea1 not of surface
 defilement of the living1 but of the   
loathsomeness and pollution of the dead 
and decaying carcass1 pouring  out its  
own corruption1 and infecting all around
 with its unclean and  abhorrent        
presence1--a pollution which no         
extrinsic or surface washing  can ever  
cleanse4    #b4 ,the defilement was for 
seven days4 ,god's work of creation     
ended in  the rest of the seventh day4  
,that day was hence appropriated as a   
type  of the final rest of ,christ and  
his people upon the completed work of   

redemption4 ,hence1 the argument of     
,paul3 8,for he spake of the seventh    
day on this wise1 ,and ,god did rest the
 seventh day from all his works4  ,and  
in this place again1 ,if they shall     
enter into my rest4 ,there  remaineth   
therefore a rest for the people of      
,god40--,heb4 iv1 #d-i4 8,a  rest30     
literally1 as in the margin1 8a keeping 
of a ,sabbath10 or1 8a  ,sabbatism40    
,but the ,sabbath thus reserved for     
,god's people1 coincides  with 8the day 
of judgment and perdition of ungodly    
men40 ,hence1 a seven  days' uncleanness
 was typical of such a corruption of    
nature as is  essential and1 therefore1 
persistent to the end2 and the exclusion
 of  the defiled from the camp and the  
sanctuary signified the sentence of  the
 judgment of the last day1 when those   
whose natures are unrenewed1  and whose 
sins are unpurged will be excluded from 
the ,sabbath of  redemption and from the
 new ,jerusalem1 and remain finally     
under the woe  of the second death3 8,he

 that is filthy1 let him be filthy      
still4444 ,for  without are dogs and    
sorcerers1 and whoremongers1 and        
murderers1 and  idolaters1 and whosoever
 loveth and maketh a lie40--,rev4 xxii1 
#aa1 #ae4    #c4 ,the defilement was    
contagious4 ,if the unclean for seven   
days touched  a clean person1 the latter
 was thereby defiled until the even4    
,for1 such  is the inveteracy of this   
native corruption of the race that      
,god's  people are liable to defilement 
from every intercourse and contact with 
the world1--a defilement1 however1 which
 they will leave behind them when  the  
day of earthly life is ended4           
,therefore1 8,come out from among them1 
and be ye separate1 saith the ,lord1 and
 touch not the unclean thing1 and  ,i   
will receive you40--#b ,cor4 vi1 #ag4   
#d4 ,this seven days' uncleanness could 
not be purified without  sacrificial    
rites1 and water sprinkled by the hand  
of one that was  clean4 ,for nothing but
 the atoning merits of ,christ's one    

offering1 and  the ,spirit of life which
 he sheds down upon his people1 can     
enter and  cleanse our defiled nature1  
and fit us for admission to the presence
 of  ,god1 or for part in the ,new      
,jerusalem4 ,all this will more fully   
appear  as we proceed to notice the     
rites of purifying appointed for the    
several  kinds of this uncleanness1     
respectively4                           
,,section ,,xiv4--,the ,baptism of a    
healed ,leper4    ,the rites appointed  
for the purifying of a healed leper come
 under two  heads1--those administered  
by the priest1 and those performed by   
the  person himself4 ,when a leper was  
healed1 he was first inspected by the   
priest1 who went forth to him to        
ascertain that the healing was real1    
and the disease eradicated4 ,this being 
ascertained1 the priest took two  clean 
birds1 and had one of them killed and   
its blood caught in an  earthen vessel1 
with running water4 ,he then took the   
remaining bird1  alive1 with cedar wood1

 scarlet1 and hyssop1 and dipped all    
together in  the blood and water2 8and  
he shall sprinkle upon him that is to be
  cleansed from the leprosy seven times1
 and shall pronounce him clean1  and    
shall let the living bird loose into the
 open field40--,lev4 xiv1 #g4    ,the   
rite which thus ended by the official   
decree of the priest1 8,he is  clean10  
completed the purification1 properly so 
called4 ,the man is now  clean4 ,the    
remaining ordinances were expressive of 
duties and privileges  proper to one who
 is cleansed and restored to the        
commonwealth of  ,israel1 and the       
communion of ,god's house4 ,first of    
these he was required  to 8wash his     
clothes1 and shave off all his hair1 and
 wash himself in  water1 that he may be 
clean40--,ib41 vs4 #h4 ,he was now      
admitted to the  camp1 but must not yet 
enter his own tent1 nor come to the     
tabernacle  for seven days4 ,on the     
seventh day he was again required to    
shave off  all his hair1 wash his       

clothes1 and bathe his flesh2 and 8he   
shall be  clean40--,vs4 #i4    ,now1 on 
the eighth day1 he came to the          
sanctuary1 bringing a sacrifice  of a   
trespass offering1 a sin offering1 and a
 burnt offering4 ,the rites  attendant  
upon these offerings completed the      
ceremonial4 ,thenceforth1  the leper    
resumed all the privileges of a son of  
,israel1 in his family1  in the the     
congregation1 and at the sanctuary4     
,the general signification of these     
ordinances is evident4 ,the priest1 by  
whom alone the cleansing rites could be 
administered1 was the official          
representative of our great high-priest1
 ,christ ,jesus4 ,the two birds  were   
with the priest a complex type of him   
who offered himself without  spot to    
,god1 who was dead and is alive for     
evermore1 and by the merits  of whose   
blood and the power of whose ,spirit    
remission of sins and the  new life of  
holiness are given to men4 ,the first   
self-washing symbolized  the duty of the

 redeemed to turn from their old ways   
and walk in  holiness4 ,the continued   
exclusion1 for seven days1 from his     
house and  the sanctuary was a testimony
 that for the present we are pilgrims   
and  strangers1 and that only at the end
 of earth's trials and purgations can   
we enter our 8house which is from       
heaven40 ,the seventh day's washing     
indicated the final putting off of all  
evil in the resurrection2 and the       
offerings of the eighth represented the 
way whereby1 in the  regeneration1      
,god's redeemed people shall have access
 to his presence  and communion with    
him1 through the blood of ,jesus4    ,we
 are now able to understand why the     
cleansing of the healed leper was  thus 
separately ordered1 and not included in 
the provision which we  shall presently 
see was made1 in common1 for all other  
cases of seven  days' uncleanness4 ,the 
extraordinary and frequently            
supernatural  character of both the     
disorder and its cure rendered it proper

 and  necessary to take it out of the   
category of ordinary uncleannesses1 and 
place it under the immediate            
jurisdiction of the priests4 ,this was  
necessary1 alike1 in order to a judicial
 determination at first as to  the      
existence of the leprosy1 and afterward 
as to the cure4 ,and the  priestly      
administration of the rites of cleansing
 was equally important1  as constituting
 an official and authoritative          
proclamation of the  healing and        
restoration of the leper4               
,,section ,,xv4--,baptism of those      
defiled by the ,dead4    ,the           
purification of the leper must have been
 of rare occurrence4 ,all the  facts and
 indications of the ,scriptures tend to 
the conclusion that1  except by         
miraculous agency1 the disease was      
incurable4 ,the baptism of  ,israel at  
,sinai was extraordinary in its nature  
and circumstances1 and  could not have  
been repeated except in circumstances   
equally remarkable1  such as that when1 

in the plains of ,moab1 the covenant was
 renewed with  the new generation1 which
 had risen up to take the place of those
 who  perished in the wilderness4       
7,deut4 xxix1 #a47 ,but of that         
transaction the  particulars are not    
recorded4 ,in the water of separation1  
provision was  made for an ordinary     
rite1 essentially the same1 in its      
nature1 mode1  and meaning1 as the      
,sinai baptism2 and so ordered as to    
serve as a  continual memorial and      
repetition of it1 and reiteration of the
 promises  and instructions therein     
embodied4 ,this rite was appointed for  
the  cleansing of defilements of daily  
occurrence1 and was maintained through  
all the after history of ,israel1 until 
the time of ,christ1 and the            
destruction of ,jerusalem4 ,it was known
 to the ,jews by the name of  baptism4  
,in preparation for this rite1 a red    
heifer without blemish was chosen by    
the priest1 and slain without the camp1 
whence the priest sprinkled the  blood  

toward the door of the tabernacle of the
 congregation seven times4  ,the entire 
heifer was then burned1 while the priest
 cast cedar wood1  hyssop1 and scarlet  
into the burning4 ,the ashes were       
gathered and laid  up in a clean place1 
without the camp4 7,num4 xix1 #b-aj47   
,they were to be  8kept for the         
congregation of the children of ,israel 
for a water of  separation40--,ib4 #i4  
,by the phrase1 8water of separation10  
is not meant a  water to cause          
separation1 but a remedy for it4 ,they  
were1 as ,zechariah  expresses it1 8for 
sin and for uncleanness40--,zech4 xiii1 
#a4    ,the primary case for which they 
were provided was that of defilement by 
the dead4 7,num4 xix1 #ag1 #ah47        
,whoever touched a dead body or bone of 
a  man1 or a grave1 was defiled thereby1
 as was the tent or house where the     
body lay1 and the furniture and utensils
 that were in it4 ,for the  purifying of
 these1 some of the ashes of the heifer 
were mingled1 in an  earthen vessel1    

with running water4 ,a clean person then
 took a bush of  hyssop1 and1 dipping it
 into the water1 sprinkled it on the    
persons or  things to be cleansed4 ,this
 was done on the third day1 and repeated
 on  the seventh4 8,and on the seventh  
day he shall purify himself1 and wash   
his clothes1 and bathe himself in water1
 and shall be clean at  even40--,num4   
xix1 #b-ai4 ,thus1 as in the case of the
 leper1 the rites for  defilement by the
 dead were divided into two             
categories1--those  administered by the 
priest or a clean person acting         
officially1 and  those performed by the 
subject himself4 ,the importance of the 
distinction thus made between rites     
administered and those  self-performed  
is worthy of repeated and emphatic      
notice4 ,the former  symbolized         
,christ's and the ,spirit's agency2 the 
latter1 the active  personal obedience  
and holiness of the believer's life4    
,it appears from the rabbins that1 at   
least during the later period of        

,jewish history1 the purifying of       
persons was1 whenever practicable1      
performed at ,jerusalem1 by the hand of 
a priest1 and with water drawn  from the
 pool of ,siloam1 which flowed from the 
foot of the temple mount4  ,for the     
purifying of houses and other things1   
the ashes were sent  throughout the     
land1 and the rites performed where the 
uncleanness was  contracted4            
,,section ,,xvi4--,purifying from       
,issues4    ,the remaining forms of     
major uncleanness are those of          
childbirth1 and of  issues4 7,lev4 xii1 
#b2 xv1 #ac1 #ai1 #bj1 #be47 ,the places
 here referred to  in the book of       
,leviticus contain the only directions  
as to purifying  which specify these    
cases4 ,were our attention confined to  
those  chapters1 we might imagine that  
for these defilements there were no     
purifyings required1 except in one      
single case1 a self-washing for men     
healed of issues4 ,but there are several
 things which suggest the  propriety of 

looking farther before accepting that   
conclusion4    #a4 ,the instructions    
given in these places1 if taken by      
themselves are  incongruous4 ,thus1 a   
man cured of an issue was directed to   
8number to  himself seven days for his  
cleansing1 and wash his clothes1 and    
bathe  his flesh in running water1 and  
he shall be clean40 ,but of a woman it  
is  said3 8,she shall number to herself 
seven days1 and after that she shall  be
 clean40--,lev4 xv1 #ac1 #bh4 ,in       
neither of the cases of female          
defilement  is there mention made of any
 purifying rites whatever1 although the 
seven days of purifying are specified in
 each of them4 ,and yet if any  one had 
but touched the bed1 or the seat of a   
woman so defiled1 he must  8wash his    
clothes1 and bathe his flesh1 and be    
unclean until the  even40--,vs4 #ai-bc4 
,i do not here account as rites of      
purifying the  offerings which in each  
case the parties1 after being cleansed1 
were  required to make at the sanctuary4

 ,in those offerings they claimed and   
exercised the privilege of communion at 
his table with the ,god of  ,israel--the
 highest privilege of the clean4        
,admission to it was1  therefore1 a     
formal and conclusive attestation to    
them as already clean4    #b4 ,the      
manifest analogy between these          
defilements1 and those arising  from    
leprosy and contact with the dead1      
indicates the necessity of  analogous   
rites of purifying for them all4 ,the   
intimacy of relation  between their     
several meanings we have seen4 ,it is   
attested by the whole  tenor of         
,scripture4 ,the same period of seven   
days marked them all--a  period         
emphasized1 even where the uncleanness  
was prolonged to  thirty-three and      
sixty-six days4 7,lev4 xii1 #b1 #d1 #e47
 ,they all were  included in one decree 
of exclusion from the camp1 except for  
manifest  reasons--women in childbed4   
7,num4 v1 #b47 ,at the end of the seven 
days of  purifying1 when they were      

clean1 offerings were to be made at the 
sanctuary by the leper1 the ,nazarite   
defiled by the dead1 and all the        
others1 except those purged from the    
ordinary defilement by the dead4  ,and  
the offerings were in each case         
essentially the same4 ,the leper1 if    
able1 brought three lambs1 one for a    
trespass-offering1 the second for a     
sin-offering1 and the third for a       
burnt-offering4 ,if he was poor1 he     
brought one lamb for a                  
trespass-offering1 and two young turtles
 or  pigeons1 one for a sin-offering1   
and the other for a burnt-offering4     
,this offering of a lamb and two turtles
 was the same that was required  of a   
,nazarite1 defiled by the dead1 after   
his cleansing4 7,num4 vi1 #aj1  #ab47   
,the two turtles1 or pigeons1 were alone
 required of those defiled  by          
childbirth1 or by issues1 one for a     
sin-offering1 and the other for a       
burnt-offering4 ,thus1 the only         
difference in these observances was the 

trespass-offering which was1 for evident
 reasons1 required of the  ,nazarite and
 the leper1 and of them only4 ,the      
,nazarite1 although by an  involuntary  
act1 had trespassed in profaning the    
head of his  consecration4 7,num4 vi1   
#i47 ,as to the leper1 his disease seems
 usually1  if not always1 to have been a
 special divine retribution for some    
specific and aggravated offense1 for    
which1 therefore1 upon his  cleansing1 a
 trespass-offering was required4 7,num4 
xii1 #aj2 #b ,kings v1  #bg2 #b ,chron4 
xxvi1 #ai47    #c4 ,the supposition that
 these defilements all did not call for 
rites of  purifying essentially the same
 in each case1 would involve incongruity
  and contradiction in the testimonies  
uttered by them severally4 ,that  they  
all were typical of human depravity in  
its different aspects can  not be       
questioned by any one who will candidly 
study the ,scriptures1 and  especially  
the ,levitical and prophetic books on   
the subject4 ,but1 upon  the supposition

 in question1 their several             
representations as to the  remedy are   
irreconcilable4 ,for leprosy1 and those 
defiled with the dead1  the rites of    
purifying declare that there is         
cleansing for man's moral  defilement   
nowhere but in the blood and ,spirit of 
,christ4 ,but the rites  for cleansing a
 man defiled with an issue would        
proclaim our own works  and             
righteousness all-sufficient2 whilst the
 silence of the law as to  any rites    
whatever for women1 in any form of      
issue1 would declare no  cleansing      
necessary1 but that time and death would
 purify all4 ,thus1  three several      
testimonies1 each contradictory to the  
others1 are  incorporated in the        
ordinances1 if complete in those        
chapters4    ,the key to these          
difficulties is found in the general    
character and  intent of the law        
concerning the water of separation4     
,that law was the  latest that was given
 on the subject of purifyings1 and is1  

therefore1  not expressly referred to in
 the earlier regulations which have been
  under examination1 although the divine
 ,lawgiver intended the later  statute  
to fill up and supplement those which   
had gone before4 ,of this  there is a   
very plain indication in the ordinances 
respecting the  ,nazarite4 8,if any man 
die suddenly by him1 and he hath defiled
 the head  of his consecration1 then he 
shall shave his head in the day of his  
cleansing2 on the seventh day shall he  
shave it40--,num4 vi1 #i4 ,here the     
defiling effect of contact with the dead
 is not declared1 but assumed2  although
 the law to that purpose was not yet    
given4 ,it is left to the  subsequent   
ordinance 7,num4 xix7 to prescribe the  
rites of cleansing1  which are here1 as 
in the rules concerning issued1 alluded 
to1 but not  stated4    ,those rites    
might seem to relate only to the case of
 defilement by the  dead4 ,but among the
 directions as to them1 there is one    
which is  unequivocal and comprehensive4

 8,the man that shall be unclean and    
shall  not purify himself1 that soul    
shall be cut off from among the         
congregation1 because he hath defiled   
the sanctuary of the ,lord2 the  water  
of separation hath not been sprinkled on
 him4 ,he is unclean40--,num4  xix1 #bj4
 ,here is no limitation nor exception of
 any kind4 8,the man that  is unclean20 
unclean1 from whatever cause4 ,of all   
such1 we are here  certified that no    
lapse of time will bring cleansing4 ,he 
must be  purified before he can be      
clean4 ,till that is accomplished1 his  
presence  is a profanation of the       
sanctuary4 ,it is1 moreover1 here       
declared that  the one only mode of     
cleansing for all such was the water of 
separation1  sprinkled according to the 
law4 ,that this is a true               
interpretation1 is  confirmed by the    
testimony of ,philo1 of ,alexandria1 a  
,jewish writer of  the highest          
reputation1 contemporary with the       
apostles4 ,giving an  account of the    

,levitical law1 he distinguishes between
 defilements of  the soul and of the    
body2 by the latter meaning1 ritual     
defilements4 ,of  them1 he says1 in     
unrestricted terms1 that the water of   
separation was  appointed for purifying 
from those things by which a body is    
ritually  defiled4#e    ,footnote #e3   
,below p4 #age4    ,we shall presently  
see one notable example of this         
comprehensive  interpretation of the    
law1 in the case of the daughters of    
,midian4 ,their  need of the rites of   
purifying did not arise out of any of   
the  categories specified in the laws   
which we have examined4 ,they were      
unclean1 because they were idolatrous   
,gentiles 7,compare ,acts xv1 #i72 and  
were purified with the water of         
separation1 because that was the general
  provision made for the unclean4 ,this 
is further illustrated in the fact  that
 all the spoil taken at the same time   
was also purified with this  same water 
of separation4 7,num4 xxxi1 #ai-bd47    

,a fact remains1 which is conclusive of 
the present point4 ,it is the           
remarkable name by which the purifying  
elements are designated4 8,it  shall be 
kept for the congregation of the        
children of ,israel for a water  of     
7nidda7 separation40 ,this word1 nidda1 
occurs in the ,old  ,testament          
twenty-three times4 ,its radical idea is
 exclusion1 banishment4  ,hence1 the    
name of the land to which ,cain was     
driven4 8,cain went out  from the       
presence of the ,lord1 and dwelt in the 
land of ,nod10 that is1  8the land of   
banishment40--,gen4 iv1 #af4 ,under this
 general idea of  exclusion1 the        
particular form1 nidda1 is appropriated 
to the  separating or putting away of a 
wife from her husband1 and to the       
uncleannesses which gave occasion to    
such separation4 ,and inasmuch as  ,god 
is the husband of his church1 the same  
word is used to designate  those        
apostasies and sins which separate her  
from his favor and  communion4 7,lam4 i1

 #ag2 ,ezek4 xxxvi1 #ag1 etc47 ,in the  
two chapters in  ,leviticus1 which      
present the law respecting defilement by
 childbirth and  by issues 7,lev4 xii   
and xv71 the word occurs no less than   
eleven times4  ,those who were thus     
defiled were1 nidda1 8put apart10       
8separated40 ,six  times1 in the        
directions as to the ashes of the red   
heifer1 the water is  called 8a water of
 nidda40--,num4 xix1 #i1 #ac1 #bj1 #ba1 
#ba2 xxxi1 #bc4  ,once1 again1 the word 
is used in the same way by the prophet  
,zechariah4  7,zech4 xiii1 #a47 8,a     
fountain for sin and for nidda40        
,elsewhere it  always has distinct      
reference1 literal or figurative1 to the
 causes of  separation here indicated2  
whilst it is worthy of special mention1 
that  it never designates defilement by 
the dead4    ,the conclusion implied in 
these facts becomes a demonstration when
 we  observe that in the figurative     
language of the prophets1 the defilement
  of nidda is expressly referred to as  

requiring the sprinkled water of        
purifying4 ,in ,ezekiel 7xvi1 #a-ad7    
,god's gracious dealings with ,israel at
  the beginning are described under the 
figure of the marriage tie4 8,i  sware  
unto thee1 and entered into a covenant  
with thee1 and thou  becamest mine4     
,then washed ,i thee with water2 yea1 ,i
 thoroughly washed  away thy blood from 
thee1 and ,i anointed thee with         
oil40--vs4 #h1 #i4 8,i  thoroughly      
washed away40 ,the verb in the original 
is shtaph1 which  will be critically    
examined in another place4 ,it signifies
 such action  as of a dashing rain4 ,in 
another place 7,ezek4 xxxvi1 #ag-bf71   
the ,lord1  under the same figure1      
describes the subsequent transgressions 
of  ,israel3 8,their way was before me  
as nidda40--v4 #ag4 ,because of this1   
,god declares that he scattered them    
among the nations4 ,but1 says the       
,lord1 8,i will take you from among the 
heathen and gather you out of all       
countries1 and will bring you into your 

own land4 ,then will ,i sprinkle  clean 
water upon you1 and ye shall be clean2  
from all your filthiness  and from all  
your idols will ,i cleanse you4 ,a new  
heart also will ,i give  you1 and a new 
spirit will ,i put within you40--vs4    
#bd-bf4    ,so1 says the ,spirit by     
,zechariah3 8,in that day there shall be
 a fountain  7a flowing spring7 opened  
to the house of ,david and to the       
inhabitants  of ,jerusalem1 for sin and 
for nidda40--,zech4 xiii1 #a4 ,nidda1   
then1  signified a defilement for which 
that fountain was necessary2 and to     
imagine the ritual uncleanness of nidda 
to have been healed without  ritual     
water of purifying1 would be to suppose 
the ordinance to  contradict the        
doctrine of the prophets4    ,from these
 passages it appears3 7#a47 ,that the   
defilement of nidda was  a figure       
representing the sins and apostasies of 
,israel1 viewed as ,god's  covenant     
people1 his married wife4 7#b47 ,that   
the sprinkling of water is  the         

ordinance divinely chosen to represent  
the mode of the ,spirit's  agency in    
cleansing from these offenses4 7#c47    
,that this defilement and  the water of 
nidda were so intimately associated with
 each other in  the usage of ,israel as 
to serve the prophets for a familiar    
illustration  of the gracious purposes  
of ,god1 indicated in the texts4 ,if the
 figure  of speech used by the prophet  
is the proper one for illustrating his  
doctrine in words1 the water of nidda   
sprinkled on the unclean was the        
appropriate form by which to express it 
in ritual action4 ,when1  therefore1 in 
the light of these facts1 we read the   
law that the ashes  of the heifer 8shall
 be kept for the congregation of the    
children of  ,israel for a water of     
nidda10 the conclusion is irresistible1 
that  those defiled with nidda were to  
be purified with that water4 ,and when  
to this we add the further declaration  
concerning 8the man that is  unclean10  
and is not sprinkled with it1 and see it

 illustrated by the  case of the        
,midianite children1 the further        
conclusion is equally  evident that1    
except the peculiar case of the leper1  
the water of  separation was designed   
for all classes of seven days'          
defilement4 ,to  all others who were in 
a state of ritual separation from the   
communion  of ,israel1 it was essential 
in order to being restored4             
,,section ,,xvii4--,the ,baptism of     
,proselytes4    ,maimonides was a       
learned ,spanish ,jew of the twelfth    
century4 ,he wrote  large commentaries  
upon the institutions and laws of       
,israel4 ,concerning  the reception of  
proselytes1 he is quoted as saying3     
8,circumcision1  baptism1 and a         
free-will offering1 were required of any
 ,gentile who  desired to enter into the
 covenant1 to take refuge under the     
wings of  the divine majesty1 and assume
 the yoke of the law2 but if it was a   
woman1 baptism and an offering were     
required1 as we read1 #8,one law and    

one manner shall be for you and for the 
stranger that sojourneth with           
you4'--,num4 xv1 #af4 ,but what was the 
law #8for you'8 ,the covenant was       
confirmed by circumcision and baptism   
and free-will offerings4 ,so was it     
confirmed with the stranger1 with these 
three4 ,but now1 that no  oblations are 
made the temple being destroyed1        
circumcision and  baptism are required4 
,but after the temple shall have been   
restored1  then also it will be         
necessary that an offering be made4 ,a  
stranger who  is circumcised and not    
baptized1 or baptized and not           
circumcised1 is not  called a proselyte 
till both are performed40#f ,various    
similar  statements are frequently      
quoted from the same writer1 and from   
the  ,talmud4 ,respecting them the      
following points are to be noticed3     
,footnote #f3      ,maimonides1 ,issure 
,biah1 ,perek #ac1 in ,lightfoot1       
,harmonia ,evang4 in    ,joan i1 #be4   
#a4 ,the ,hebrew word which is used by  

,maimonides and the ,talmudic writers1  
and is here translated1 to baptize1 is  
tbal1 a word which in the  books of     
,moses is never used to designate rites 
of purifying of any  kind4    #b4 ,the  
tbalings1 or ,talmudic baptisms1 were   
self-performed1 and not  the act of an  
official administrator4 ,the reception  
of the person must  be sanctioned by the
 consistory or eldership of a synagogue1
 and  attested by the presence of three 
witnesses4 ,but it was performed by the 
person's own act4 ,being disrobed1 and  
standing in the water1 he was           
instructed by a scribe in certain       
precepts of the law4 ,having heard      
these1 he plunged himself under the     
water2 and as he came up again1         
8,behold he is an ,israelite in all     
things40 ,if it was a woman1 she was    
attended by women1 while the scribes    
stood apart and read the precepts3      
8,and as she plungeth herself1 they turn
 away their faces1 and go out1  when she
 comes out of the water40#g ,it is      

perfectly evident that the  rite thus   
described is wholly foreign to any thing
 to be found in the  ,mosaic law1 and   
that it belonged to the category of     
self-washings1 and  not to that of the  
sacrament1 in which an official         
administrator was  essential to the     
validity of the rite4    ,footnote #g3  
,maimonides1 as above1 in ,lightfoot1 on
 ,john iii1 #bc4    #c4 ,this baptism is
 an invention of the scribes1 of post   
,biblical origin4  ,our sources of      
information are 7#a7 the ,scriptures and
 ,apocrypha2 7#b7 the  writings of      
,philo and ,josephus1 authors1 the      
former of whom was  contemporary with   
,christ1 and the latter with the        
destruction of  ,jerusalem1 both of whom
 wrote largely of the institutions and  
history of  the ,jews2 7#c7 the ,targums
 of ,onkelos and of ,jonathan2 7#d7 the 
,mishna2  7#e7 the ,gemaras4    ,the    
,targums are ,aramaic versions of the   
,old ,testament4 ,the ,jews1 at the     
return from the ,babylonish captivity1  

had lost the knowledge of the  ,hebrew  
language4 ,it was1 therefore1 necessary 
that the public reading of  the         
,scriptures should be accompanied with a
 translation into the ,aramaic  dialect1
 which they now used4 7,neh4 viii1      
#b-h47 ,the translations thus  given    
were1 no doubt1 at first extemporaneous 
and somewhat variable4 ,but  they       
gradually assumed fixed forms1 more or  
less accurate1 as they  received the    
impress of different schools of         
interpreters4 ,at first  transmitted    
orally1 they were at length committed to
 writing1 the ,targum  of ,onkelos soon 
after the end of the second century1 and
 that of  ,jonathan a century later4    
,the former1 as a rule1 keeps closely to
 the  text4 ,the ,targum of ,jonathan   
indulges more in paraphrase4 ,the       
,mishna is  the text of the ,oral law1  
the traditions of the scribes4 ,it was  
reduced  to writing by ,rabbi ,judah    
,hakkadosh1 about the end of the first  
century1  and is believed to be a       

faithful exhibit of the traditions of   
the ,jews1  as they stood at that time4 
,the two ,gemaras1 with the ,mishna1    
constitute  the ,talmud4 ,they are      
collections of interpretations and      
commentaries on  the ,mishna1 or oral   
law1 by the most eminent scribes4 ,the  
,jerusalem or  ,palestinian ,gemara was 
compiled in the third and fourth        
centuries1 and  that of ,babylonia one  
or two centuries later4 ,the former     
represents the  great rabbinic seminary 
at ,tiberias1 in ,galilee2 the latter   
that of  ,sora1 on the ,euphrates4#h    
,footnote #h3      ,according to        
,etheridge1 the final revision of the   
,babylonian ,gemara    was completed by 
,rabbi ,jose1 president of the rabbinic 
seminary at    ,pumbaditha1 on the      
,euphrates1 in the year #dii or         
#ejj4--;,jerusalem and    ,tiberias1 pp4
 #agd-agf4    ,from these sources of    
information1 the indications are        
conclusive that  ,talmudic baptism came 
into use after the destruction of       

,jerusalem4 ,we  have seen already part 
of the evidence1 which will be more     
fully  developed in the following pages1
 that no such rite was ordained in the  
law1 observed by ,israel1 or recognized 
in the ,scriptures4 ,the ,apocrypha  are
 equally silent on the subject4 ,the    
writings of ,philo and ,josephus  ignore
 such a rite2 as do the ,targums and    
,mishna4 ,in the latter1 the  word1     
tbal1 which is commonly translated1 to  
dip1 is used constantly  to designate   
the self-washings of the law1 which1 as 
will presently  appear1 can not have    
been immersions4 ,in fact1 there is     
sufficient  evidence that this word1 in 
addition to its modal sense1 was also   
used  to express a washing or cleansing1
 irrespective of the manner4 ,that it   
was so employed to describe the         
cleansing of ,naaman1 will hereafter    
appear4 ,it is not until we come to the 
,gemara of ,babylonia1 dating at  the   
close of the fifth century1 long after  
the destruction of ,jerusalem  and      

cessation of the temple service1 that we
 meet with any distinct  account of     
proselyte immersion4 ,after that it is  
found everywhere4    #d4 ,whilst it is  
thus evident that the baptisms of the   
,talmud are wholly  without divine      
warrant1 they are nevertheless valuable 
as constituting  an authentic rabbinic  
tradition that a purifying with water   
was  requisite in the reception of      
proselytes4 ,a key to the truth on this 
subject presents itself in a statement  
found in the ,mishna4 8,as to a         
proselyte who becomes a proselyte on the
 eve of the passover0 7that is  the     
evening before the day of the passover71
 8the school of ,shammai say1  ,let him 
receive the ritual bath0 7tbal71 8and   
let him eat the  passover in the        
evening2 but the disciples of ,hillel   
say1 ,he that  separates himself from   
his uncircumcision is like one who      
separates  himself from a sepulcher40#i 
,it thus appears that between the two   
schools of ,jewish scribes there was a  

division on this subject4 ,the one      
party taught that the uncleanness of the
 ,gentiles was of such a nature  as to  
require seven days of purifying with the
 water of nidda1  according to the law  
for one defiled by the dead4 ,the others
 held them  subject to that minor       
uncleanness which ceased with the close 
of the  day1 upon the performance of the
 prescribed self-washing4 ,we shall     
presently see that the former were      
correct1 according to the explicit      
testimony of the ,scriptures4 ,but here 
we have a clue to the later  history of 
,jewish practice on the subject4 ,upon  
the destruction of  ,jerusalem and the  
termination of the sacrificial services 
there1 the  rites for purifying with the
 water of nidda were of necessity       
pretermitted1 as the ashes of the heifer
 were no longer obtainable4 ,the        
rabbins were1 therefore1 induced to     
substitute the self-washing which  the  
looser school of scribes had already    
espoused4 ,at what precise time  the    

self-washings of the law became the     
self-immersions of the ,gemaras  does   
not appear4 ,but at the beginning of the
 ,christian era1 causes had  been       
already for centuries at work which were
 abundantly sufficient to  account for  
the change4 ,from the times of the      
captivities1 the vast  multitude of     
,hebrews who never returned1 dwelling in
 ,babylonia and the  farther east1 had  
been exposed to the influences arising  
from the  religions of the lands of     
their dispersion1 as embodied in the    
,zend  ,avesta and the ,shasters1 the   
teachings of ,zoroaster and of the      
,brahmins1  and from the related manners
 and customs and religious rites which  
have  their native seats upon the banks 
of the ,indus and the ,ganges4 ,the     
profoundness of the operation of these  
influences is seen in the  pantheism of 
the ,kabala1 traceable as it is to the  
kindred doctrines of  the ,zend ,avesta 
and the ,vedas4#aj ,how conspicuous the 
place held by  self-immersion in the    

religious customs of the people of the  
,east1 from  the earliest ages1 every   
one knows4 ,the ,hebrews dwelling among 
them were  not restricted by the law to 
any defined mode of self-washing in     
fulfilling its requirements4 ,it was1   
therefore1 natural and inevitable  for  
them to adopt the mode which was daily  
practiced before their eyes4  ,the      
relations between the ,jews of 8the     
,dispersion10 and those of  ,palestine1 
were of the most intimate kind1         
sustained through attendance  upon the  
annual feasts at ,jerusalem 7,acts ii1  
#i71 and afterwards by  continual       
correspondence and travel1 and by the   
intercourse of the  school at ,tiberias 
with those of ,sora and ,pumbaditha4 ,if
 to these facts  be added the tendency  
by which the rabbins would seek to      
compensate for  the absence of the water
 of nidda1 by expanding and magnifying  
the  self-washings which were still     
practicable1 there remains no ground of 
surprise or perplexity in finding       

self-immersion installed among the      
imperative observances set forth in the 
,gemaras4 ,of the disposition to  supply
 the place of the now impracticable     
rites by the enlargement of  others1 the
 ,talmud affords more than one example4 
,footnote #i3      ,tract ,pesachim1    
cap4 viii1  #h4    ,footnote #aj3       
,this is clearly shown by ,etheridge1 in
 8,jerusalem and ,tiberias40 ,pp4       
#cci et seq4 ,the same thing is largely 
illustrated in ,blavatsky's 8,isis      
,revealed40    ,i have said that the    
,scriptural mode of purifying for       
proselytes was by  sprinkling with the  
water of nidda4 ,of its use there is a  
conspicuous  example4 ,on account of    
their licentious wiles against ,israel1 
,midian was  doomed to destruction4 ,in 
the campaign which followed1 none were  
spared1  except the female children4    
,these were reserved for bond servants4 
7,num4  xxxi1 #ah2 and compare ,lev4    
xxv1 #dd-df2 and ,deut4 xxi1 #aj-ad47   
,but1 from  the days of ,abraham1 all   

bond servants had been by divine        
authority and  command endowed with an  
equal right and share with their masters
 in  ,god's favor and covenant4 ,and as 
,israel itself had been purified from   
the defilements and idolatries of       
,egypt1 and ordained as the peculiar    
people of ,god by the baptism of blood  
and water at ,sinai1 so these  children 
of licentious ,midian1 spared from the  
destruction incurred by  their parents1 
and about to be joined with ,israel as  
,god's people1 must  be cleansed and    
admitted in the same manner4    ,during 
the expedition1 many of the army had    
become defiled by contact  with the     
slain1 and were therefore to be cleansed
 with the water of  separation1         
according to the law4 ,moses1 therefore1
 issued orders to the  men of the army3 
8,do ye abide without the camp seven    
days2 whosoever  hath killed any person1
 and whosoever hath touched any slain1  
purify  both yourselves and your        
captives on the third day1 and on the   

seventh  day40 ,in these directions as  
to the third and seventh days1 we       
recognize  the exact requirements of the
 law1 with respect to the water of      
separation for the purification of sin4 
,but the narrative is still more        
specific4 8,eleazer the priest said unto
 the men of war which went to the       
battle1 ,this is the ordinance of the   
law which the ,lord commanded ,moses4   
,only the gold and the silver1 the      
brass1 the iron1 the tin1 and the  lead1
 every thing that may abide the fire1 ye
 shall make it go through  the fire1 and
 it shall be clean4 ,nevertheless1 it   
shall be purified with  the water of    
separation1 and all that abideth not the
 fire ye shall  make go through the     
water4 ,and ye shall wash your clothes  
on the seventh  day1 and ye shall be    
clean1 and afterward ye shall come into 
the  camp40--,num4 xxxi1 #ai-bd4 8,the  
water of separation10 here1 is1 in the  
original1 8the water of nidda10--the    
water1 that is1 in which were  mingled  

the ashes of the red heifer4 ,with this1
 therefore1 it was that  these daughters
 of ,midian were baptized and cleansed4 
,there were  thirty-two thousand of     
these captives1 thus rescued from the   
destruction  incurred by the            
licentiousness and crimes of their own  
people1 purged  from their uncleanness1 
engrafted into the family of ,abraham1  
and  endowed with the blessings of the  
covenant4 ,all were 8women children0    
7,num4 xxxi1 #ah72 and1 undoubtedly1    
many were mere babes2 the first         
recorded example of distinctive infant  
baptism4                      ,,section 
,,xviii4--,the ,baptism of ,infants4    
,we have seen that in the ,abrahamic    
covenant1--the betrothal of the         
church1--the infant sons were expressly 
included on equal terms with  their     
fathers2 and that in the ,sinai espousal
 the infants of both sexes  were joined 
with their parents in the bonds of the  
covenant1 and in the  reception of its  
baptismal seal4 ,we have seen the young 

daughters of  ,midian purified and      
admitted to the covenant and church of  
,israel by the  same sacrament4 ,by     
these unquestionable facts1 the         
principle of infant  membership in the  
church1 and the mode of its             
certification by baptism1  are both     
alike clearly established4 ,the         
,scriptures contain conclusive  evidence
 that the children of after generations 
of ,israel were received  to the        
covenant and the church in like manner1 
by baptism with the water  of           
separation4    #a4 ,the law of ,god was 
explicit that 8one ordinance shall be   
both for you  of the congregation and   
also for the stranger that sojourneth   
with you1  an ordinance forever in your 
generations2 as ye are so shall the     
stranger be before the ,lord4 ,one law  
and one manner shall be for you and  for
 the stranger that sojourneth with      
you40--,num4 xv1 #ad-af4 ,from this     
law1 it results as a necessary          
conclusion1 that inasmuch as the        

,midianite children were baptized1 the  
same must have been the rule for  the   
infants of ,israel4    #b4 ,circumcision
 was the seal of the ,abrahamic         
covenant1 but not of that  of ,sinai4   
,so long as the church was confined to  
the family of ,israel  after the flesh1 
this rite1 as being the proof and seal  
of membership in  that family was       
essential as a condition precedent to   
the enjoyment of  the privileges of the 
church2 but did not1 of itself1 seal or 
convey a  right to them4 ,otherwise1    
every circumcised person would have been
  entitled to those privileges2 whereas 
they were reserved exclusively for  the 
clean4    #c4 ,while such was the case1 
it was a fundamental article of the     
faith  from the beginning1 that men are 
all natively unclean4 ,job1 ,eliphaz1   
and  ,bildad1 each severally states it  
as an unquestionable proposition that   
man born of woman must be so4 7,job xiv1
 #d2 xv1 #ad2 xxv1 #d47 ,david cries3   
8,behold ,i was shapen in iniquity and  

in sin did my mother conceive  me4444   
,purge me with hyssop and ,i shall be   
clean2 wash me and ,i shall be  whiter  
than snow40--,psalm li1 #e-g4 ,he not   
only recognizes the radical  nature of  
his moral corruption as born in him1 but
 indicates the remedy  under the very   
figure of sprinkling with the water of  
nidda1 to which  the hyssop refers4 ,the
 ,lord ,jesus1 speaking at a time when  
the ,old  ,testament ordinances and     
system were still in full force1        
testifies1  8,that which is born of the 
flesh is flesh1 and that which is born  
of the  ,spirit is spirit4 ,marvel not  
that ,i said unto thee1 ,ye must be born
  again40--,john iii1 #f1 #g4    #d4 ,to
 signalize this native corruption of man
 and the remedy1 the  ordinances        
concerning the defilement of nidda and  
its cleansing were  appointed4 ,in them 
the new born infant was regarded as the 
product of  overflowing corruption1 and 
as a fountain of defilement to the      
mother1  who thus became unclean1 until 

purified with the water of separation4  
#e4 ,the child was identified with the  
mother in this uncleanness 7#a7 as      
being its cause in her2 7#b7 as being   
subject to her touch1 which was         
defiling to the clean2 and 7#c7 as being
 bone of her bone and flesh of  her     
flesh1 born of her body4    #f4 ,in     
accordance with the doctrine of man's   
native defilement1 above  illustrated1  
it was characteristic of the law that it
 recognized none as  clean1 unless      
purged by water of sprinkling4 ,the     
infants at ,sinai were  so purified and 
admitted to the covenant1 as well as    
their parents4 ,so  it was with the     
daughters of ,midian2 and no other      
principle was known to  the law1--no    
other practice tolerated by it4 8,the   
man0 7the person7 8that  shall be       
unclean1 and shall not purify himself1  
that soul shall be cut  off from among  
the congregation1 because he hath       
defiled the sanctuary  of the ,lord3 the
 water of separation hath not been      

sprinkled upon him2  he is              
unclean40--,num4 xix1 #bj4    #g4 ,it is
 a very remarkable fact1 that while we  
have in the ,scriptures  but one single 
example specifically mentioned of the   
purifying of an  infant from this ritual
 defilement of birth1 that example      
occurs in the  person of ,him respecting
 whom the angel said to ,mary1 8,that   
holy thing  which shall be born of thee 
shall be called the ,son of             
,god40--,luke i1 #ce4  ,in the same     
gospel in which is this record1 we read1
 respecting ,mary1 in  the common       
version1 that 8when the days of her     
purification1 according  to the law of  
,moses1 were accomplished1 they brought 
,jesus to ,jerusalem  to present him to 
the ,lord40--,ib4 ii1 #bb4 ,but it is   
agreed by critical  editors that this is
 a corrupted reading1 which is wholly   
without  authority from any respectable 
manuscript4 ,instead of 8the days       
7auts7 of her purification10 it should  
read 7autn71 8the days  of their        

purification20 that is1 of both mother  
and child4 ,beside all  the other       
authorities1 the three oldest           
manuscripts1 ,sinaiticus1  ,vaticanus1  
and ,alexandrinus1 unite in this        
reading4 ,how the mothers were          
purified1 we have seen2 and1 from these 
facts1 we know the children to  have    
shared with them in the baptism4        
,,section ,,xix4--,the ,baptism of the  
,levites4    ,the case of the ,levites1 
in their cleansing and consecration1 was
  peculiar4 ,they had already enjoyed   
with the rest of the congregation the   
purifying rites and sprinkled seal of   
the ,sinai covenant2 and were thus1  in 
the ordinary sense of the ,mosaic       
ritual1 clean1 and competent to the     
enjoyment of the ordinances and         
privileges of ,israel4 ,but when they   
were  set apart to a special nearness to
 ,god1 in the service of the sanctuary1 
they were required to undergo additional
 ceremonies of purifying4 ,moses  was   
instructed to 8take the ,levites from   

among the children of ,israel  and      
cleanse them4 ,and thus shalt thou do   
unto them to cleanse them4  ,sprinkle   
water of purifying upon them2 and let   
them shave all their  flesh1 and let    
them wash their clothes1 and so make    
themselves clean40  ,they were then to  
bring two bullocks2 8and the ,levites   
shall lay their  hands upon the heads of
 the bullocks1 and thou shalt offer the 
one for a  sin-offering1 and the other  
for a burnt-offering1 unto the ,lord1 to
 make  an atonement for the ,levites4   
,and thou shalt set the ,levites before 
,aaron and before his sons1 and offer   
them for an offering unto the ,lord4    
,thus shalt thou separate the ,levites  
from among the children of ,israel2  and
 the ,levites shall be mine40--,num4    
viii1 #f-ad4                            
,,section ,,xx4--,these all were one    
,baptism4    ,the baptism of the        
,levites was official and peculiar4 ,its
 analogies to  the other examples will  
readily occur to the reader1 as we      

proceed4 ,as  to them1 there is a common
 identity in all essential points1 in   
form1  meaning1 and office4 ,the design 
of the first administration at ,sinai1  
and of all the attendant circumstances1 
was to impress ,israel with a  profound 
and abiding sense of the evil of sin1   
and of their own utter  vileness and    
ruin as sinners in the presence of a    
,god of infinite power1  majesty1 and   
holiness2 and to illustrate to them the 
manner in which  grace and salvation are
 given4 ,in accepting that baptism1     
,israel  professed to submit themselves 
to his sovereignty and accept him in the
  offices of his grace1 as symbolized in
 the baptismal rites4 ,on ,god's        
behalf1 the transaction was an          
acceptance and acknowledgment of them as
  his covenant people4 ,the laws of     
defilement and the rites of purifying   
were continual reminders and            
re-enactings of the ,sinai transaction1 
and  for the same essential             
purpose1--the restoring to the          

fellowship of the  covenant of those who
 came under its forfeiture4 ,in each    
several case1  sacrificial              
elements--blood or ashes--were applied  
by sprinkling4 ,in each1  those elements
 were mingled with running water1 and   
the instrument for  sprinkling was a    
bush of hyssop1 and in each1 scarlet and
 cedar were  used4    ,the meaning of   
the scarlet1 cedar1 and hyssop is       
unexplained in the  ,scriptures4        
,expositors have wandered in            
conjectures1 leading to no  satisfactory
 conclusions4 ,one result of their use  
is manifest4 ,to us1  devoid of meaning1
 they more distinctly mark the essential
 identity of  the rites1 in which they  
occupy the same place1 and perform the  
same  office4 ,this may have been one   
design of their use4    ,the essential  
identity of these rites is altogether   
consistent with the  minute variations  
in their forms4 ,these had respect to   
the diversity of  circumstances under   
which they were administered4 ,the      

inferior dignity  of a single person1 a 
leper1 as compared with the whole       
people1 explains  the acceptance of     
lambs or birds for his offerings1 while 
bulls and  goats were sacrificed for the
 nation4 ,in the case of ordinary       
uncleannesses1 the circumstances        
rendered special provision necessary4   
,sacrifice was lawful only at the       
sanctuary1 which was the figure of the  
one holy place and altar where ,christ  
ministers in heaven4 ,but death and     
other causes of uncleanness were        
occurring everywhere4 ,the ashes of the 
red heifer were1 therefore1 provided4   
,they presented sacrificial  elements in
 a form incorruptible and convenient for
 transportation4 ,they  were a most     
fitting representation of the           
8incorruptible blood of  ,christ40 ,and1
 as the proper place of the priests was 
at the sanctuary1  and their presence   
could not be expected on every occasion 
of  uncleanness elsewhere1 it was       
appointed that any clean person might   

perform the sprinkling4 ,this was1 in   
fact1 a mere ministerial sequel to  the 
sacrificial rites1 performed by the     
priest1 at the burning of the  red      
heifer4 ,the probability of the         
circumstances1 and intimations from  the
 rabbins1 lead to the conclusion that1  
as the priests multiplied and  were     
released from the necessity of constant 
attendance at the  sanctuary1 they were 
commonly called to sprinkle the water of
 purifying4  ,in fact1 the ,talmud      
indicates that in the later times the   
administration1 when practicable1 took  
place at ,jerusalem1 by the hands  of   
the priests1 with water from the pool of
 ,siloam1 which1 flowing from  beneath  
the temple1 was recognized as a type of 
the ,holy ,spirit4#aa    ,footnote #aa3 
,compare ,ezek4 xlvii1 #b2 ,john ix1 #g4
 8,go wash in the pool of ,siloam1      
which is by interpretation1 ,sent40     
,the minute variations traceable in     
these rites only make it the more  clear
 that essentially1 in form1 meaning1 and

 office1 they were one  baptism4        
,,section ,,xxi4--,this ,symbol was     
derived from the ,rain4    ,we have     
seen1 in the prophecy of ,isaiah1 the   
source whence the figure of  sprinkling 
or pouring is derived4 8,i will pour    
water upon him that is  thirsty1 and    
floods upon the dry ground2 ,i will pour
 my ,spirit upon thy  seed1 and my      
blessing upon thine offspring2 and they 
shall spring up as  among the grass1 as 
willows by the water courses40--,isa4   
xliv1 #c1 #d4 ,it  is the descent of the
 rain from heaven1 penetrating the      
earth1 and  converting its deadness into
 life1 abundance1 and beauty4    ,herein
 the rites in question stand in         
beautiful contrast with the             
self-washings of the law4 ,the latter   
accomplished a surface cleansing1  by a 
process which neither could1 nor was    
designed to penetrate the  substance1 or
 to affect its essential state or       
nature4 ,they indicated to  ,god's      
people the duty of conforming the       

external life to the grace  wrought in  
the heart by the ,holy ,spirit4 ,but the
 rite of sprinkling  represented the    
rain of ,god1 sent down from heaven1    
penetrating the  soil1 pervading and    
saturating it1 converting its hard1     
dead1 and  sterile clods into softness1 
life1 and fertility1 and causing the    
plants  and fruits of the earth to      
spring forth1 saturated with the same   
moisture1 and thus possessed and        
pervaded with the same spirit of life4  
,thus was typified the work of the      
,spirit1 entering1 pervading1 and       
softening the stony heart1 converting   
all its powers and faculties as         
instruments of holiness to ,god1 and    
causing the plants of righteousness  to 
spring up and grow in the life and      
conduct4    ,the two words1 sprinkle1   
and pour1 are used throughout the       
,scriptures with reference to the same  
figure of rain1 the only apparent       
difference being that the word1 pour1   
expresses the idea of abundance4  ,no   

phenomenon of nature is of greater      
manifest importance1 or more  pervasive 
and vital in its influences than the    
rain of heaven1 and none  more suitable 
to illustrate the method of grace4 ,the 
land from which the  rains are withheld 
is without fruit1 or beauty1 or         
attraction4 ,it is  given over to       
barrenness1 death1 and cursing2 and1 in 
the language of  the ,scriptures1 is    
accounted unclean1 as being shut out    
from the favor  of ,god1 whose favor is 
life4 ,hence1 the word of ,god1 to the  
prophet1  concerning ,israel3 8,son of  
man1 say unto her1 ,thou art the land   
that is  not cleansed1 nor rained upon1 
in the day of indignation40--,ezek4     
xxii1 #bd4 ,similar is the significance 
of our ,savior's words3 8,when the      
unclean spirit is gone out of a man1 he 
walketh through dry places0  7anhudrn   
topn1 8waterless places071 places       
congenial to him because  unblessed with
 the ,spirit's presence4 7,matt4 xii1   
#dc2 ,luke xi1 #bd47    ,illustrations  

from the ,scriptures might be           
multiplied1 showing this  origin of the 
form of baptism4 ,isaiah says of the    
blessings to be  bestowed on ,israel in 
the latter days1 that the times of      
desolation  shall continue 8until the   
,spirit be poured upon us from on high1 
and the  wilderness be a fruitful field1
 and the fruitful field be counted for a
  forest40--,isa4 xxxii1 #ae4 ,in       
another place he cries1 8,drop down1 ye 
heavens from above1 and let the skies   
pour down righteousness2 let the  earth 
open1 and let them bring forth          
salvation1 and let righteousness  spring
 up together2 ,i the ,lord have created 
it40--,isa4 xlv1 #h4 ,hosea says  of    
him3 8,his going forth is prepared as   
the morning2 and he shall come  unto us 
as the rain1 as the latter and former   
rain unto the  earth40--,hosea vi1 #c4  
,and again1 8,sow to yourselves in      
righteousness1  reap in mercy2 break up 
your fallow ground2 for it is time to   
seek the  ,lord1 till he come and rain  

righteousness upon you40--,ib4 x1 #ab4  
,the whole conception thus unfolded is  
assailed and repudiated by writers  who 
assume that physical phenomena can not  
be used to set forth  spiritual         
realities4 ,dr4 ,carson insists that    
8,baptism can not be either  pouring or 
dipping1 for the sake of representing   
the manner of the  conveyance of the    
,holy ,spirit1 for there is no such     
likeness4 ,pouring of  the ,spirit is a 
phrase which is itself a figure1 and not
 a reality to be  represented by a      
figure40#ab ,the learned doctor has     
confounded himself  with his own        
subtlety4 ,on the day of ,pentecost1    
there was a blessed  8reality0 of some  
kind experienced by the apostles and    
converts4 ,there  is no absurdity1 such 
as he imagines1 in the supposition that 
the  pouring or sprinkling of water may 
be an appropriate physical              
representation and symbol of that       
spiritual reality1 and that words       
descriptive of that symbol may be       

appropriate for the verbal designation  
of the thing signified4 ,if the         
assertion of ,dr4 ,carson is to be      
accepted1 it is fatal not to baptism    
only but to the other sacrament  also4  
8,except ye eat the flesh of the ,son of
 man and drink his blood1 ye  have no   
life in you40--,john vi1 #ec4 ,shall we 
be told that this language  of our      
,savior 8is itself a figure1 and not a  
reality to be represented  by a figure40
 ,then1 we may not eat the bread and    
drink the wine1 to  represent this very 
thing1 the feeding of the soul1 by      
faith1 on ,christ4  ,to do so is absurd 
if ,dr4 ,carson's position is sound4 ,it
 is true that a  figure of speech of a  
figure of speech1 would be nonsense4    
,but it is  equally true that it is the 
beauty of a metaphor1--the figure in    
question1--to be susceptible of physical
 representation4 ,nor is there any      
absurdity in the supposition that a     
spiritual act may be represented by  two
 co-ordinate figures1--the one a figure 

of physical action1 and the  other a    
figure of speech1 descriptive of that   
action4    ,footnote #ab3      ,carson  
on ,baptism1 p4 #afg4    ,besides1 the  
assertion that 8baptism can not be      
either by pouring or  dipping for the   
sake of representing the manner of the  
conveyance of the  ,holy ,spirit2 for   
there is no such likeness10 is not      
merely an assumption  of knowledge      
concerning the invisible things of ,god 
which no mortal can  possess4 ,but1 if  
the language is to be understood in any 
sense pertinent  to the purpose of ,dr4 
,carson1 it is a plain contradiction of 
the  testimony of ,god himself on the   
subject4 ,true1 there is no physical    
outpouring predicable of ,god the       
,spirit4 ,it is as true of the ,doctor's
  own word2--there is no physical       
8conveyance of the ,holy ,spirit40 ,does
 it1  therefore1 follow that there is no
 conveyance1 no outpouring8 ,he  might  
with as good reason quibble as to the   
exaltation of ,christ1  because height  

and depth are mere relative terms1 which
 change their  direction1 at every      
moment of the earth's motion on its axis
 and its  orbit4 ,his objection equally 
applies to the entire ritual of the     
,scriptures1 robs it of all spiritual   
meaning and renders the whole  utterly  
inane and worthless4 ,and yet1 if       
,paul's testimony be true1 the          
tabernacle and all the vessels of       
ministry were 8patterns of things in    
the heavens40--,heb4 ix1 #bc4 ,are those
 heavenly things not spiritual8  ,jesus 
himself was 8the ,lamb of ,god10 the    
forerunner1 ,john1 being  witness4 ,is  
there any incongruity between this      
language1 and the fact  that the        
sacrificial lambs of the ritual law     
meant the same thing8 ,if  ,dr4 ,carson 
is right1 all this is absurd4 ,or1 is   
there no spiritual truth  involved in   
these figures8 ,either the physical     
analogies to which the  ,word of ,god   
constantly appeals1 in figures of speech
 and similitudes1  and upon which the   

whole ritual system is built1 do so     
correspond with  the spiritual realities
 as to assist us to true conceptions of 
them1  however inadequate1--either the  
,scriptural figures1 forms1 and rites   
were  selected because best adapted to  
convey and illustrate the spiritual     
ideas designed1 or we are mocked by a   
semblance of revelation which  reveals  
nothing4 ,the assertion cuts us off from
 all knowledge of the  spiritual world4 
,nay1 it leaves us ignorant of the very 
existence of  angel or spirit4 ,for1    
what is spirit1 but the spiritus or     
breath of  man1 the air or wind8 ,how1  
then1 upon the theory in question1 can  
the  word acquire or convey any idea of 
immaterial things8 ,until the           
portentous position of ,dr4 ,carson     
shall have been established by          
something more conclusive than mere     
assertion1 the contrary will stand  as  
the truth of ,god4 ,moreover1 the       
assertion1 even if admitted1 does not   
affect in the slightest degree1 the     

argument against which it is  directed4 
,the fact still remains1 conspicuous and
 unanswerable1--that1  whatever be the  
reason1 sprinkling and pouring are1 in  
the ,scriptures1  constantly used1 both 
in ritual forms1 and in figures of      
speech1 to  signify the bestowal of the 
,holy ,spirit1 by the ,mediator1 from   
his  throne on high4                    
,,section ,,xxii4--,this ,ordinance     
meant1 ,life to the ,dead4    ,the      
manner of these rites1 and the style of 
the ,scriptures in connection  with them
 are based upon the fundamental fact of 
man's spiritual  condition as by nature 
dead1 by reason of the apostasy and the 
curse1--8dead in trespasses and sins0   
7,eph4 ii1 #a1 #e72 8being alienated    
from the life of ,god0 7,ib4 iv1 #ah71  
so that they are incapable of           
exercising any of the activities of true
 spiritual life unto ,god1 and  are1    
therefore1 outcast as were the leper and
 the unclean1 from the camp  and society
 of the clean2 being 8aliens from the   

commonwealth of ,israel1  and strangers 
from the covenants of promise40--,ib4   
ii1 #ab4 ,in short1 the  death which by 
sin1 through one man1 entered the world 
was the death of  the soul4 ,with       
reference to it1 ,jesus says1--8,i am   
the resurrection and  the life3 he that 
believeth in me though he were dead1 yet
 shall he  live3 and whosoever liveth   
and believeth in me shall never         
die40--,john  xi1 #be1 #bf4 ,but        
inasmuch as a dead soul can not sustain 
life in the  body1 the latter too died  
with the soul1 in the day of its death4 
,for a  little time1 through the mercy  
of ,god1 in order to salvation 7#b      
,peter  iii1 #ae71 an expiring struggle 
is maintained2 but it is with bodies    
ever  stooping to the grave and         
irresistibly drawn downward into its    
yawning  gulf4 ,it is in view of these  
facts that ,paul describes the old man1 
the  carnal or inherited nature1 as 8the
 body of this death10 or 8this dead     
body20 and its works as 8dead works0    

7,heb4 vi1 #a2 ix1 #ad7 which he        
represents to be 8all manner of         
concupiscence10 or evil desires1 and    
consequent evil deeds4 7,rom4 vii1      
#h-bd47 ,hence1 the seven days'         
uncleanness1 signifying the deadness of 
the soul1 and the offensiveness  of its 
works4 ,coincident in meaning was the   
defilement of things by the  contagion  
of death4 ,for man's sake1 the ground   
itself is cursed 7,gen4  iii1 #ag71 and 
every product of the earth and every    
possession of man  upon it is involved  
in the curse1 and until delivered from  
it1 is  unsanctified to man's use4      
,hence1 the house1 the bed1 the         
furniture and  utensils1 were defiled by
 the presence of the dead and unfitted  
for the  use of the clean1 the living4  
,such were the conceptions with         
reference to which the rites of         
,levitical  baptism were ordained4 ,they
 were designed to answer the question3  
,how  can these dead be made alive1 this
 defilement be cleansed1 and the curse  

lifted from man and the earth8 ,they    
announced life to the dead1 and the     
healing of their corruption4 ,they      
proclaimed ,christ's atonement made to  
redeem us from the curse1 and his       
,spirit given to implant in us new life 
and purge us from dead works to serve   
the living ,god4 ,as the descending     
rain not only penetrates the soil and   
instils life into the clods and         
hardness1 but washes and purges the     
surface1 and gives freshness and  beauty
 to the scenes of nature1 cleansing the 
face of the impenetrable  and barren    
rock1--so the ,spirit sent down not only
 penetrates the heart  and creates new  
life there1 but pervades the outward    
life and conduct  and purifies the      
whole4 ,thus1 in the one figure of the  
sprinkling or  pouring of rain1 are     
identified the two ideas of new life and
 cleansing2  and hence1 thus taught1 the
 cry of the psalmist1 in which he       
identifies  both with the sprinkled     
baptism4 8,wash me thoroughly from my   

iniquity1  and cleanse me from my       
sin4444 ,purge me with hyssop1 and ,i   
shall be  clean3 wash me1 and ,i shall  
be whiter than snow4444 ,create in me a 
clean  heart1 ,o ,god1 and renew a right
 spirit within me40--,ps4 li1 #b-aj4    
,the  same relation is recognized by    
,paul1 who ascribes our salvation to    
8the  washing of regeneration and       
renewing of the ,holy ,ghost1 which he  
shed on us abundantly1 through ,jesus   
,christ our ,savior40--,tit4 iii1 #e1   
#f4    ,in the promise of life signified
 in this baptism1 two things were       
included under the one essential        
conception4 ,these were1 renewing to the
  soul1 and resurrection to the body4   
,these are as inseparably related to    
each other as are the death of the soul 
and of the body2 and that1  because of  
the essential relation between those two
 parts1 as identified  in the one       
person4 ,christ gave himself1 body and  
soul1 for us1 to  satisfy justice2 and  
bought us unto himself in our whole     

being1 body and  soul4 ,if the ,spirit  
of life be given us1 it is given both to
 renew our  dead souls and to make our  
bodies his temples4 ,and1 says ,paul1   
8,if the  ,spirit of him that raised up 
,christ from the dead dwell in you1 he  
that  raised up ,christ from the dead   
shall also quicken your mortal bodies1  
by  his spirit that dwelleth in         
you40--,rom4 viii1 #aa4    ,that this   
doctrine of the new life was the meaning
 of the baptismal  rite1 appears from   
many ,scriptures4 ,we have just seen the
 significant  language of the psalmist4 
,by ,ezekiel1 the ,lord says to ,israel3
 8,then  will ,i sprinkle clean water   
upon you and ye shall be clean2 from all
  your filthiness1 and from all your    
idols will ,i cleanse you4 ,a new heart 
also will ,i give you1 and a new spirit 
will ,i put within you2 and ,i will     
take away the stony heart out of your   
flesh1 and ,i will give you a heart  of 
flesh4 ,and ,i will put my ,spirit      
within you40--,ezek4 xxxvi1 #be-bg4     

,this view of the work of the ,holy     
,spirit is exhibited very clearly in    
,ezekiel's vision of the valley of dry  
bones1 and the promises therewith       
addressed to ,israel respecting the     
latter days4 8,behold1 ,o my people1 ,i 
will open your graves1 and cause you to 
come up out of your graves1 and  bring  
you into the land of ,israel4 ,and ye   
shall know that ,i am the ,lord1  when  
,i have opened your graves1 ,o my       
people1 and brought you up out of  your 
graves1 and shall put my ,spirit in you1
 and ye shall live40--,ezek4  xxxvii1   
#ab-ae4    ,in the same sense ,paul     
interprets the ,levitical baptisms4     
,having  designated the ordinances of   
which they formed a part as figures of  
the  heavenly things1 he says3 8,if the 
blood of bulls and of goats1 and the    
ashes of a heifer sprinkling the        
unclean1 sanctifieth to the purifying   
of the flesh1 how much more shall the   
blood of ,christ 444 purge your         
conscience from dead works1 to serve the

 living ,god40--,heb4 ix1 #ac1 #ad4     
,here he contrasts the dead works of the
 unregenerate with the living  works of 
those who1 as they are alive unto ,god1 
serve in newness of life  him who1 being
 the living ,god1 8is not the ,god of   
the dead1 but of the  living40--,matt4  
xxii1 #cb4 ,of this he recognizes the   
sprinklings to be a  figure4    ,the    
doctrine thus involved in the water of  
purifying sheds a beautiful  light on   
one of the most interesting facts in the
 life of our ,savior4  ,upon the death  
of ,lazarus1 ,jesus so timed his coming 
as to reach ,bethany  on the fourth day4
 ,on the previous day1 or1 more         
probably1 on that very  same day1 the   
sisters and household of ,lazarus had   
been baptized with  the water of        
purification4 ,and now1 as ,he stands by
 the sepulcher1 the  resurrection1 in   
its highest sense1 as including both    
soul and body1 and  rendering both      
superior to death1 is the theme of his  
discourse4 8,thy  brother shall rise    

again4 ,martha saith unto him1 ,i know  
that he shall  rise again1 in the       
resurrection1 at the last day4 ,jesus   
said unto her1 ,i  am the resurrection  
and the life2 he that believeth in me1  
though he  were dead1 yet shall he live2
 and whosoever liveth and believeth in  
me  shall never die40--,john xi1 #bc-bf4
              ,,section ,,xxiii4--,the  
,gospel in the ,water of ,separation4   
,much of the spiritual significance of  
these rites has already appeared4  ,but 
in order to an adequate appreciation1   
they should be viewed in  connection4   
#a4 ,the red heifer was a sin-offering4 
,this is denied by some1 who would  draw
 a fine distinction4 ,says ,bishop      
,patrick3 8,though this was not a       
sacrifice1 it had something of that     
nature in it1 and may be called a       
piaculum1 an expiatory thing1 though    
nothing was called korban1 a  sacrifice1
 but what was offered at the altar40    
,but1 7#a47 korban does  not mean a     
sacrifice1 but a gift1 a dedicated      

thing2 and is used1 not  only to        
designate sacrifices and offerings at   
the altar1 but even the  wagons and oxen
 which the princes gave for transporting
 the tabernacle  and its furniture4     
7,num4 vii1 #c47 7#b47 ,the blood of the
 heifer was  sprinkled by the priest    
toward the door of the sanctuary4 ,it   
was thus  brought into a relation to the
 altar and the mercy-seat1 typically as 
manifest and close as though it had been
 actually sprinkled on the  altar4 7#c47
 ,the law itself expressly declares it  
to be a sin-offering4  8,it is a        
purification for sin10--,num4 xix1 #i4  
,the original1 here1 is the  same that  
is in other places literally translated1
 8,it is a  sin-offering40--,lev4 iv1   
#bd2 v1 #i1 #aa1 #ab4 ,in this1 its     
character as a  sin-offering1 lay the   
meaning of the rite as a purification4  
,it  represented atonement for sin1 at  
the price of blood1--the blood of       
,christ4 ,hence its use in purifying    
those uncleannesses which typified      

moral corruption in its forms of        
intensest malignity and deadliness4     
,hence the appeal to this meaning of the
 rite which the psalmist makes1  in his 
penitence and sorrow for his crimes4    
8,behold1 ,i was shapen in  iniquity1   
and in sin did my mother conceive me4444
 ,purge me with hyssop1  and ,i shall be
 clean2 wash me1 and ,i shall be whiter 
than snow4444 ,hide  thy face from my   
sins and blot out all mine              
iniquities40--,ps4 li1 #e1 #g1  #i4 ,the
 ,targum thus paraphrases this place3   
8,thou wilt sprinkle me1 as  the priest 
which sprinkleth the unclean with the   
purifying waters1 with  hyssop1 with the
 ashes of an heifer1 and ,i shall be    
clean40 ,the same  conception is        
apparent in ,god's language of grace to 
,israel1 and to the  nations4 8,then    
will ,i sprinkle clean water upon you   
and ye shall be  clean3 from all your   
filthiness and from all your idols will 
,i cleanse  you40 ,and1 8,so shall he   
sprinkle many nations40 ,in a word1 in  

every  instance in which this rite is   
appointed1 or figuratively alluded to1  
it  will be found to indicate a typical 
impeachment of sin2 and the design  and 
effect of its use was the removal of    
that impeachment1 the cleansing  of the 
subject4 ,it was baptism unto the       
remission of sins4    #b4 ,the heifer   
was offered without the camp4 ,in the   
detailed ritual of  the tabernacle and  
temple service1 the holy of holies1 the 
holy place1  and the surrounding court1 
typified1 respectively1 ,god's heavenly 
presence chamber1 the church1 and the   
world4 ,in a wider scheme1 the  whole   
sanctuary was representative of ,god's  
house1 whilst the camp and  afterward   
the city of ,jerusalem were the figure  
of the church1 and the  outside region  
stood for the world at large4 ,hence1   
the unclean were  excluded from the camp
 and the city4 7,compare ,rev4 xxi1 #bg2
 xxii1 #ad1  #ae47 ,and hence1 the red  
heifer was offered without the camp1 to 
signify  the reproach of ,christ1 who   

suffered without the gate1 excommunicate
 and  accursed4 7,heb4 xiii1 #aa-ac47   
,the blood of the heifer1 sprinkled from
  without toward the sanctuary1         
intimated in a very affecting manner1   
the  distance to which ,christ came from
 yonder sanctuary in the heavens1 to    
shed his blood1 and therewith to        
sprinkle the throne of justice on high4 
#c4 ,blood only was sprinkled toward the
 sanctuary1 whilst it was water  mingled
 with the blood or ashes1 that was      
sprinkled on the unclean4 ,for1  his own
 unmingled blood1 offered by ,christ    
himself before the throne on  high1 and 
that alone1 makes satisfaction to       
justice for sin4 ,but the  ,holy ,spirit
 is the sole channel and agent through  
whom ,christ bestows on  his people1 or 
they can in any wise acquire1 the virtue
 of that blood in  justifying grace and 
holiness4 ,water1 therefore1 was the    
vehicle for  communicating to ,israel   
the blood of sprinkling4    #d4 ,the    
blood was sprinkled seven times1 to show

 the complete and  exhaustive efficacy  
of the sufferings of ,christ to satisfy 
justice1  sanctify the soul1 and make an
 end of sin forever4    #e4 ,he that    
touched the dead was defiled seven days4
 ,this tactual  defilement typified not 
only the guilt and depravity which we   
derive  from ,adam1 but1 especially1 the
 contagion of man's guilt which came on 
the ,lord ,jesus1 by becoming the ,son  
of man1 born in our nature4 ,though  he 
knew no sin1 yet was he laden with our  
curse4 ,he signified this very  thing1  
when in the days of his flesh1 he       
defiled himself by touching the  lepers 
and the dead1 that he might restore them
 to soundness and life1  at the price of
 his own life2--8,that it might be      
fulfilled which was  spoken by ,esaias  
the prophet1 saying1 ,himself took our  
infirmities and  bare our               
sicknesses40--,matt4 viii1 #ag4 ,the    
same thing was set forth by  the fact   
that the priest that sprinkled the      
heifer's blood1 each  assistant at the  

burning and gathering of the ashes1 and 
he that  sprinkled the water of         
separation1 all became thereby unclean  
until the  even4 ,they1 together1       
represented the ,lord ,jesus1 in the    
exercise of his  mediatorial office1    
which involved his taking his people's  
curse upon  him1 to free them4 ,the     
seven days of this defilement have been 
already  explained1 as typical of our   
native condition of depravity and guilt1
  which1 if not purged1 involves        
continuance and condemnation in the     
seventh1 the last day1 when the sentence
 will be uttered1 8,he that is  filthy  
let him be filthy still40--,rev4 xxii1  
#aa4    #f4 ,the ashes of the heifer    
were as familiar to the religious life  
of  ,israel as was the blood of         
sacrifice4 ,but the significance of the 
blood  is so much more familiar to us1  
that a pause is here proper1 to call    
attention to the wonderful propriety and
 instructiveness of the ashes4  ,in the 
blood we see the penalty of sin paid1   

and justice satisfied4 ,but  it is      
satisfied at the price of life1 and     
leaves death in possession4  ,but1 in   
the ashes1 ,israel saw the sacrifice    
come forth from the  exhausted fires of 
justice1 unconsumed and unconsumable4   
,on them1 the  fire could no more take  
hold2 but1 mingled with the living      
water1 they  represented ,christ--the   
law satisfied and the curse exhausted in
 his  blood--coming forth by the        
,spirit1 from the expiring flames1 robed
 in  life and immortality4 8,whom ,god  
hath raised up1 having loosed the pains 
of death1 because it was not possible   
that he should be holden of  it40--,acts
 ii1 #bd4    #g4 ,the ashes were mingled
 with running water4 ,prior to the      
baptism of  ,israel at ,sinai1 we hear  
of no sacramental rite setting forth the
 office  and work of the ,holy ,spirit4 
,but the living water1 then ordained in 
the  divers baptisms of the ,mosaic     
system1 became thenceforward the        
standing  representation and type of the

 ,third ,person of the ,godhead1 as the 
,spirit of life1 shed down from heaven  
by the ,mediator4    #h4 ,the           
sacrificial elements and water were     
sprinkled on the unclean4  ,two ideas   
were thus symbolized2 the bestowment by 
,christ from his  throne of the virtues 
of his blood and ,spirit2 and1 their    
effectual  influence upon the heart and 
conscience of him to whom they are      
given4  ,as the rain descends from      
heaven1 penetrates the soil1 and makes  
it  fruitful1 so ,christ's ,spirit shed 
down from him takes possession of the   
inmost heart1 purges it from the guilt  
of past sins1 and produces  newness of  
life and the fruits of holiness4 ,with  
reference to the mode  thus employed1   
and its symbolical relation to ,christ's
 administration of  grace1 the fact is  
worthy of special emphasis1 that in     
every rite or  figure by which was      
represented the exercise by ,christ of  
his office as  administrator in the     
,father's kingdom1 the mode is affusion1

 whether it  be blood1 water1 or oil1   
expressive of grace bestowed on the     
people of  ,god1 or indignation and fire
 poured down upon his enemies4    #i4   
,the water of separation was to be      
sprinkled on the unclean on the  third  
day and on the seventh4 8,and if he     
purify not himself the third  day1 then 
the seventh day he shall not be clean20 
for1 ,jesus who died  under our curse1  
rose again the third day4 ,and 8,know ye
 not that so many  of us as were        
baptized into ,jesus ,christ were       
baptized into his death8  ,therefore we 
are buried with him by baptism into     
death2 that like as  ,christ was raised 
up from the dead by the glory of the    
,father1 even so  we also should walk in
 newness of life4 ,for1 if we have been 
planted  together in the likeness of his
 death1 we shall be also in the likeness
  of his resurrection40--,rom4 vi1 #c-e4
 ,if we do not participate in the       
resurrection of ,christ on the third    
day1 by rising from the death of sin  to

 the life of holiness1 we can have no   
part in the resurrection and  life of   
glory4 ,so1 ,paul testifies to the      
,ephesians1 that the same mighty  power 
which raised ,christ from the dead and  
set him far above in the  heavenly      
places1 is at work in all his people1   
and by it they who were  dead in sins   
are quickened together with him1 and    
made to sit with him  in the heavenly   
places4 7,eph4 i1 #bj2 ii1 #f47 ,hence1 
,paul's earnest  desire and labor for   
himself1--8,that ,i may know him1 and   
the power of his  resurrection1 444 if  
by any means1 ,i might attain unto the  
resurrection  of the dead40--,phil4 iii1
 #aj1 #aa4 8,might know the power of his
  resurrection10--by realizing within1  
the steady vigor of the new life in     
,christ ,jesus1 working holiness and    
grace4    ,of the resurrection of the   
,lord ,jesus1 ,paul says1 that 8he rose 
again  the third day1 according to the  
,scriptures40--#a ,cor4 xv1 #d4 ,but    
where1 in  the ,scriptures1 is the third

 day thus specified8 ,the ,lord ,jesus  
makes a  similar statement1 which goes  
far to answer the question4 8,these are 
the  words which ,i spake unto you1     
while ,i was yet with you1 that all     
things  must be fulfilled which were    
written in the law of ,moses1 and in the
  prophets and in the ,psalms concerning
 me4 ,then opened he their              
understanding1 that they might          
understand the ,scriptures1 and said    
unto  them1 ,thus it is written1 and    
thus it behooved ,christ to suffer and  
to  rise from the dead the third        
day40--,luke xxiv1 #dd-df4 ,in another  
place1  there is a remarkable allusion  
to the same thing4 ,when ,jesus1 in     
response to the ,jews demanding a sign1 
said1 8,destroy this temple1 and  in    
three days1 ,i will raise it up10 the   
disciples did not understand4  ,but     
8when he was risen from the dead1 they  
remembered that he had said  this unto  
them2 and they believed the ,scripture1 
and the word that  ,jesus had           

said40--,john ii1 #ah-bb4 ,it would thus
 appear that the  resurrection on the   
third day was written in the            
,scriptures1 and the  reference to the  
law of ,moses1 and statement as to the  
opening of the  understanding of the    
apostles1 as though the matter were not 
patent on  the face of the record1 both 
lead us to look in that direction for   
the  prophetic anticipation of the third
 as the resurrection day4 ,the other    
,scriptures will be searched in vain for
 any thing to fulfill the  requirements 
of these statements of ,christ and of   
,paul4 ,the law  concerning the         
sprinkling of the water of separation   
contains the only  intimation on the    
subject2 and the allusions above cited  
appear  undoubtedly to have had this    
typical prophecy in view4    ,in the    
design of this ordinance1 as a prophecy 
of the resurrection1 we  have the reason
 of its peculiar relation to that       
particular form of  defilement which    
arose from contact with the dead4       

,although designed as  has been seen for
 the cleansing of other defilements1    
also1 it was  ordained in immediate     
connection with this particular         
uncleanness1  because that is the       
connection in which this distinctive    
meaning shines  forth most clearly4     
#aj4 ,he that was purified with the     
water of separation was required to     
follow it with an act of self-ablution4 
8,on the seventh day1 he shall  purify  
himself1 and wash his clothes and bathe 
himself in water1 and  shall be clean at
 even40--,num4 xix1 #ai4 ,it has been   
asserted that this  rule was meant for  
the administrator of the rite4 ,but the 
exposition  afterward given by ,eleazar1
 the priest 7,num4 xxxi1 #ba-bd71 shows 
this to  be a mistake4 ,the propriety   
and beauty of the requirement1 in the   
connection1 are apparent4 ,it was a     
perpetual monition to ,israel that      
those who have been redeemed with       
precious blood1 and raised up to new    
life by the ,holy ,spirit1 should walk  

worthy of their calling1 and keep       
themselves from the evil that is in the 
world1 in the blessed assurance  of     
being freed from all corruption and     
evil1 and made partakers in the         
perfection of holiness and life1 on the 
great ,sabbath day of redemption4       
,this thought was more fully developed  
in the rites concerning the leper4      
,immediately upon his baptism1 he was   
required to shave his hair1 wash  his   
garments and bathe his flesh4 ,the hair 
and the defilement adhering  to the     
garments and flesh were evident types of
 the outgrowth and fruits  of his       
leprous life4 ,of the shaving and       
cleansing thus appointed1 ,paul  may    
give the interpretation--8,that ye put  
off concerning the former  conversation1
 the old man which is corrupt according 
to the deceitful  lusts40--,eph4 iv1    
#bb4 ,after this1 the meaning of the    
like shaving and  washing on the seventh
 day is apparent4 ,it sets forth the    
final and  complete putting off of the  

old carnal nature1 in the resurrection  
of  life1 when our bodies themselves    
also shall be transformed into the      
likeness of ,christ's glorious body1 and
 be reunited to our souls1  perfected in
 holiness4    #aa4 ,the defilement from 
the dead1 and the purifying use of the  
water of  separation were not only      
incident to persons2 but the tent or    
house  where the dead lay1 and every    
thing that was in it1 became defiled1   
and  must be cleansed by the water of   
separation1 sprinkled on the third day1 
and on the seventh4 7,num4 xix1 #ad1    
#ah2 xxxi1 #bj1 #bb1 #bc47 ,thus were   
,israel taught that the curse of sin is 
on the earth1 also1 and all that  is in 
it1 as well as on man2 that1 only as    
sanctified to him through the  atonement
 of ,christ1 can the productions and    
possessions of the earth be  blessed1   
and that in the regeneration1 the earth 
and the creatures  themselves1 also1    
shall be delivered from the bondage of  
corruption into  the glorious liberty of

 the sons of ,god1 and 8,holiness to the
 ,lord10  be written on the very bells  
of the horses4 7,zech4 xiv1 #bj47       
8,for10  saith the ,lord1 8behold ,i    
create new heavens and a new            
earth40--,isa4 lxv1  #ag4    ,thus1 all 
the great truths of the ,gospel1 were   
set forth and symbolized  in this       
ordinance1 the last1 the consummate and 
crowning sacrament of  the ,old         
,testament4                  ,,section  
,,xxiv4--,these were the ,divers        
,baptisms4    ,that the sprinkled       
purifyings were the theme of ,paul's    
argument is  evident3    #a4 ,he        
distributes the whole ritual system     
under two categories4 ,his  statement   
7,heb4 ix1 #h1 #i71 literally           
translated1 is1 that 8the first         
tabernacle10 erected by ,moses1 was     
87parabol eis ton kairon  enestkota71 an
 illustrative similitude1 unto the      
present time 7kath  hen#ac7 in          
accordance with which 7similitude71 both
 gifts and  sacrifices are offered1     

which1 as to the conscience1 can not    
perfect the  worshipers2 depending only 
on meats and drinks and divers          
baptisms1--righteousnesses of the flesh1
 imposed until the time of              
reformation40 ,the word 7dikaiomata7    
8righteousnesses0 7from dikaios1        
righteous71 is repeatedly so translated 
in our ,english version 7,rom4 ii1  #bf2
 v1 #ah2 viii1 #d71 although in some    
other places beside the text it is      
rendered1--8ordinances40--,luke i1 #f2  
,heb4 ix1 #a1 #aj4 ,the latter          
rendering1  however1 fails to develop   
the true idea of the word1 which        
is1--ordinances imposed1 in order to the
 attaining of righteousness by          
obedience4 ,so it should be in the first
 verse of this chapter4 8,then1  verily1
 the first covenant had also            
righteousnesses of worship10 7ritual    
righteousnesses71 8and an earthly holy  
place40 ,by the phrase1                 
8righteousnesses of the flesh10 the     
writer indicates the contrast  between  

the outward ritual righteousnesses of   
the law1--its circumcision  of the      
flesh1 its offerings of bulls and goats1
 and its washings and  sprinklings with 
material elements1--and 8the            
circumcision of the heart20  8the       
offering of ,jesus ,christ10 and 8the   
washing of regeneration and  renewing of
 the ,holy ,ghost40 ,the ritual         
observances fulfilled the law of  carnal
 commandments1 and were thus            
righteousnesses of the flesh1 and       
figures of the true1 the righteousness  
of ,christ4    ,footnote #ac3      ,this
 reading is attested by codices ,bez1   
,alexandrinus1 ,vaticanus1              
,sinaiticus1 and is fully sustained by  
the internal evidence4    ,paul         
distributes these observances into the  
two categories of offerings  and        
purifyings4 ,the law required each      
sacrifice to be accompanied with a  meat
 offering made of fine flour mingled    
with oil1 and a drink offering  of wine4
 ,for the altar was ,god's table1 where 

he as a ,father fed and  communed with  
his children4 ,it must1 therefore1 be   
furnished with all  the provisions of a 
table4 7,num4 xv1 #c-e1 #g1 etc47 ,thus1
 the offerings  upon the altar were all 
comprehended under the two heads of     
meats  7brmasi1 solid food71 and        
drinks1--nourishments for the body4     
,paul's  other category is1 the divers  
baptisms4 ,these1 of necessity1 are the 
purifying rites of the ,levitical       
system4 ,for1 he describes the whole    
system as including 8only meats and     
drinks and divers baptisms20  whereas   
all were actually comprehended under the
 two heads of offerings1  which         
symbolized atonement made1 and          
purifyings1 representing its            
application1 to the purging of sins4    
,that it is of the purifyings that  he  
now speaks1 is evident not only from the
 meaning of baptism1 itself1  but from  
the whole tenor of his argument1 which  
is directed exclusively  to the two     
points just indicated1 atonement made1  

and purification  accomplished4    #b4  
,the baptisms of which the apostle      
speaks were purifyings of persons  and  
not of things4 ,they were               
righteousnesses of the flesh1 upon which
  men in vain relied for the purging of 
their consciences1 7vs4 #i1 #ad47    #c4
 ,there were but two ordinances to which
 ,paul can possibly refer4  ,except the 
sprinklings1 and the self-performed     
washings1 there was no  rite in the     
,levitical system in which water was    
used1 or to which the  name of baptism  
is1 or can be1 attributed1 with any     
pretense of reason  or probability4     
#d4 ,the self-washings will be examined 
presently4 ,as compared with the        
sprinklings1 they were of minor         
importance4 ,separately used only for   
superficial defilements1 they purged no 
essential corruption4 ,they were        
without sacrifice1 administrator1 or    
sacramental meaning4 ,they  symbolized  
no work of ,christ1 signified no        
bestowal of grace1 and sealed  no       

blessing of the covenant4 ,in all this1 
they stood in eminent contrast  with the
 sprinkled rites4 ,to suppose that      
,paul1 in a discussion which  has       
respect to the cleansing efficacy of    
,christ's blood and ,spirit1 and  the   
,levitical types of it1 should refer to 
the minor rite of  self-washing1 which  
did not symbolize those things1 and by  
an  exclusive 8only0 reject from place  
or consideration the sprinklings  which 
did1 is absurd2 as it is1 moreover1 to  
suppose that1 in such an  argument1 the 
latter would not1 of necessity1 have a  
paramount place and  consideration4     
#e4 ,this conclusion is fully confirmed 
upon a critical examination of the      
connection of ,paul's argument4 ,the    
8meats and drinks and divers  baptisms0 
he characterizes as 8righteousnesses of 
the flesh10 in  confirmation of the     
assertion just made1 that they could not
 8perfect10  or purify the conscience of
 the worshiper4 ,he then1 immediately1  
presents in contrast the atonement of   

,christ4 8,they10 says he1 8depended    
only on meats and drinks and divers     
baptisms1 righteousnesses of the  flesh 
imposed until the time of reformation4  
,but ,christ being come1 444  neither by
 the blood of goats and calves1 but by  
his own blood he  entered in once into  
the holy place1 having obtained eternal 
redemption  for us4 ,for if the blood of
 bulls and of goats and the ashes of a  
heifer sprinkling the unclean1          
sanctifieth to the purifying of the     
flesh1 how much more shall the blood of 
,christ 444 purge your  conscience40    
,thus1 in immediate exposition of his   
statement as to divers  baptisms1 the   
apostle specifies the two most          
conspicuous forms of the  sprinklings of
 ,sinai1 that of the whole people1 upon 
the making of the  covenant1 and that   
administered with the water of          
separation--the one  being the original 
of the ordinance1 and the other its     
ordinary and  perpetuated form4 ,for1   
that there may be no mistake as to his  

reference1  in speaking of the blood of 
bulls and of goats1 he proceeds1 a      
little  farther on to describe          
particularly its use in the ,sinai      
baptism3 8,for  when ,moses had spoken  
every precept to all the people         
according to the  law1 he took the blood
 of calves and of goats1 with water1 and
 scarlet  wool and hyssop1 and sprinkled
 both the book and all the people1      
saying1  ,this is the blood of the      
testament 7the covenant71 which ,god    
hath  enjoined unto you40--,vs4 #ai1    
#bj4 ,as we examine ,paul's argument    
throughout  the chapter1 we find his    
attention directed1 from first to last1 
to the  sprinklings of the law alone1   
while the self-washings are not once    
named  nor alluded to4 ,this1           
afterwards1 very signally appears in    
that  magnificent contrast of ,sinai and
 ,sion1 in which he sums up the whole   
argument of the epistle4 ,the crowning  
feature in the attractions of ,sion  is 
8the blood of sprinkling that speaketh  

better things than that of              
,abel40--,heb4 xii1 #bd4 ,in the        
presence of it the self-washings are not
  counted worthy to be named4    #f4    
,the manner in which1 in the next       
chapter1 self-washing is at length      
introduced is a singular confirmation of
 the view here taken4 ,so long as  the  
writer is occupied in the argument as to
 ,christ's work of expiation1  he makes 
no allusion to the self-washings4 ,but  
when he proceeds to urge  upon his      
readers the practical plea which his    
argument suggests1 he does  it by       
referring to the two rites1 in the      
relation to each other which we  have   
indicated4 8,having1 therefore1         
brethren1 boldness to enter into the    
holiest1 by the blood of ,jesus1 444 and
 having a ,high ,priest over the  house 
of ,god1 let us draw near with a true   
heart1 in full assurance of  faith1     
having our hearts sprinkled from an evil
 conscience1 and our own  bodies washed 
with pure water40--,heb4 x1 #ai-bb4 ,to 

an unclean person1  desiring to claim   
the privileges of the sanctuary1 the    
requirement of  the law was1 ,let him be
 sprinkled on the third day and on the  
seventh1  to set forth ,christ's and the
 ,spirit's grace2 and then1 let him wash
  himself1 in token of the maintaining  
of personal holiness4 ,from the  rites  
which he has been discussing1 ,paul's   
exhortation takes form1 and  in them    
finds interpretation4    ,the conclusion
 is evident4 ,had ,paul meant by the    
phrase in question to  designate the    
self-washings1 they were by affusion1   
and it would follow  that that is the   
mode of baptism4 ,but that his reference
 was  distinctively and emphatically to 
the sprinkled rites is beyond candid    
contradiction4 ,we1 therefore1 plant    
ourselves upon this impregnable         
position1 and challenge assault4 ,for   
fifteen hundred years of the  church's  
history1 baptism was uniformly          
administered by sprinkling4 ,it  was so 
administered down to the time of        

,christ4 ,it was so administered  in the
 time of ,paul4 ,the word does not then 
mean to dip or to immerse2  for1 ,paul  
being witness1 the rite was not so      
performed4 ,had we no  further evidence1
 this should be conclusive4             
,,part ,,iv4                            
,,the ,,ritual ,,self-,,washings4       
,,section ,,xxv4--,unclean until the    
,even4    ,the clean1 that is those who 
had been purified by sprinkling1 were   
liable to contract certain minor        
defilements1 which were characterized   
by continuing until the even4 ,of these 
there were two classes4 ,first1  were   
those which resulted from participation 
in expiatory rites4 ,among  the most    
conspicuous examples of this class were 
the uncleanness of the  priests and     
assistants by whom the red heifer was   
sacrificed1 the ashes  collected and the
 water of separation sprinkled on the   
unclean4 ,these  all were1 by           
participation in those rites1 rendered  
unclean until the  even1 and were       

required to wash their clothes1 and     
bathe their flesh1 in  order to their   
cleansing4 7,num4 xix1 #g1 #h1 #aj1     
#ba47 ,the meaning of this  is evident4 
,the red heifer was a sacrifice of      
expiation1 8a purification  for         
sin40--,ib4 #i4 ,in it1 the priests and 
assistants and he that sprinkled  the   
ashes1 with the heifer itself1 together1
 constituted a complex type  of the     
,lord ,jesus1 offering himself a        
sacrifice to justice1 sprinkling  the   
altar in heaven with his own blood1 and 
applying it with his ,spirit  to his    
people for the purifying of their       
uncleanness4 ,the defilements  for which
 the ashes of the heifer were provided  
were typical of our  native depravity   
and death in sin and the curse4 ,from   
these1 ,christ  freed his people1 by    
being himself made a curse for them     
7,gal4 iii1 #ac71  dying in their stead1
 that they might live4 ,to represent    
this the  priests1 assistants1 and      
administrator of the water of           

separation1  became defiled1 by         
participation in the cleansing rites4   
,the same  explanation applies to the   
defilement which the high priest and    
others  incurred by participation in the
 observances of the day of atonement4   
7,lev4 xvi1 #bd1 #bf47    ,the curse    
under which the ,lord ,jesus came       
exhausted itself on his  natural life1  
and expired as he rose from the dead4   
,of the period during  which he bore its
 burden1 and fulfilled his atoning work1
 he himself  says3 8,i must work the    
works of him that sent me1 while it is  
day2 the  night cometh1 when no man can 
work40--,john ix1 #d4 ,and on the night 
of the  betrayal he said to the ,father1
 8,i have finished the work which thou  
gavest me to do40--,ib4 xvii1 #d4 ,it   
thus appears that a day is a symbol of  
the period of man's natural life1 the   
period during which the ,lord ,jesus    
was under the curse4 ,hence the typical 
uncleanness of the priests and          
assistants was limited to the even of   

the day on which it was incurred4  ,it  
was removed by self-washing2 for it was 
by his own power and ,spirit  that      
,christ threw off the curse and rose    
from the dead4 7,rom4 viii1 #b1  #aa2   
,john x1 #ag1 #ah47    #b4 ,the other   
class of uncleannesses until the even   
arose from the more  or less intimate   
contact of the clean with persons or    
things that were  unclean in the higher 
degree2 or from other causes essentially
 similar  in meaning4 ,defilements      
resulting from expiatory rites          
symbolized the  putative guilt incurred 
by the ,lord ,jesus1 in making atonement
 for us2  while he ever remained1 in    
himself1 8holy1 harmless1 undefiled1    
separate  from sinners40--,heb4 vii1    
#bf4 ,but the forms of uncleanness now  
under  examination resulted from contact
 with things that were typical of the   
debasement1 corruption1 and depravity of
 the world4 ,the uncleanness  hence     
arising signified the spiritual         
defilement to which ,god's people  are  

liable from contact with evil4 ,hence1  
the grades of defilement1  consequent   
upon the closeness and fellowship of the
 contact1 and the  nature of the        
uncleanness with which it took place4   
,these were designed  to teach the      
lesson with which ,james crowns his     
definition of pure  religion and        
undefiled4 8,to keep himself unspotted  
from the  world40--,james i1 #bg4 ,the  
same idea is presented by the beloved   
,john4 8,we  know that whosoever is born
 of ,god sinneth not2 but he that is    
begotten  of ,god keepeth himself1 and  
that wicked one0 7that 8unclean spirit10
  the representative and source of all  
moral evil7 8toucheth him not0 7to      
defile him1 as would the touch of the   
leper or the unclean74 8,and we  know   
that we are of ,god1 and the whole world
 lieth in wickedness40                  
,literally1--8lieth in that wicked      
one10--in his bosom1 and the defilement 
of his contact and communion4 7#a ,john 
v1 #ah1 #ai47 ,and1 again1 8,beloved1   

now are we the sons of ,god1 and it doth
 not yet appear what we shall be2  but  
we know that when he shall appear1 we   
shall be like him2 for we  shall see him
 as he is4 ,and every man that hath this
 hope in him  purifieth himself1 even as
 he is pure40--#a ,john iii1 #b1 #c4    
,from many such ,scriptures1 the meaning
 of these uncleannesses and of the      
self-washings is easily gathered4 ,the  
defilements which they symbolized  are  
not of a radical nature1 but extrinsic  
and superficial4 ,they  represented     
those spiritual defilements1--those     
soilings of heart and  conscience to    
which ,god's people are subject through 
contact and  intercourse with an ungodly
 world4 ,it is postulated only of those 
whose  hearts have already been         
quickened and sanctified by the blood   
and  ,spirit of ,christ1 8once for all0 
7,heb4 x1 #aj72 and who are 8the        
habitation of ,god through the ,spirit40
 ,they do not require a new  atonement  
and renewing of the ,spirit1 but the    

exercise of the graces of  that ,spirit 
which is already in them4 ,for their    
cleansing1 therefore1 no  new           
sacrificial rites nor official          
administrator were appointed2 but  they 
were required to wash themselves4 ,this 
did not prohibit the  employment of any 
customary assistance in the washing2 as1
 for example1  that of a servant pouring
 water on the hands4 ,but such          
assistance1 if  employed1 was merely    
ministerial1 and not official4 ,the     
washing1 however  performed1 was the    
duty and act of the subject of it1 and  
therein lay  its significance4 ,its     
language was that of the apostle2       
8,having1  therefore1 these promises1   
dearly beloved1 let us cleanse ourselves
 from  all filthiness of the flesh and  
spirit1 perfecting holiness in the fear 
of ,god40--#b ,cor4 vii1 #a4    ,the    
termination of the defilement1 upon the 
performance of the appointed            
self-washing1 with the going down of the
 sun1 certified the deliverance  of     

,god's people from sin and corruption1  
with the end of this present  life1 in  
the coming rest of the believer's grave1
 awaiting the seventh  day of           
resurrection and glory4                 
,,section ,,xxvi4--,gradation of the    
,self-washings4    ,there was a         
noticeable gradation in the             
self-washings4    #a4 ,first was the    
washing of the hands1 alone4 ,this was  
required of the  magistrates expiating a
 concealed murder4 7,deut4 xxi1 #f47 ,it
 is also  indicated in ,leviticus xv1   
#aa4 ,it will be further examined       
hereafter4  ,the figure of washing the  
hands1 as expressive of innocence and   
purity1  occurs repeatedly in the       
,scriptures2 and as the hands are the   
ordinary  instruments of the actions and
 labors of life1 the meaning of the     
figure  is very manifest4 ,says ,job1 in
 his complaint to ,god1 8,if ,i wash    
myself  with snow water1 and make my    
hands never so clean1 yet shalt thou    
plunge  me in the ditch1 and mine own   

clothes shall abhor me40--,job ix1 #cj1 
#ca4  ,that is1 8,though ,i give the    
utmost heed to conform my whole life and
  conduct to the requirements of thy    
holiness1 yet1 in the severity and      
penetration of thy judgment1 thou wilt  
discover and reveal me to myself  as    
utterly unclean40 ,the psalmist has     
recourse to the same figure1 in a       
happier spirit4 8,i will wash mine hands
 in innocency1 so will ,i compass  thine
 altar1 ,o ,lord2 that ,i may publish   
with the voice of thanksgiving1  and    
tell of all thy wondrous works40--,ps4  
xxvi1 #f1 #g4    #b4 ,next in the order 
of these observances was the ordinance  
requiring  the priests to wash their    
hands and feet in preparation for the   
duties  of their ministry at the        
sanctuary4 ,this will be discussed      
hereafter4    #c4 ,in certain milder    
forms of uncleanness till the even1 the 
person was  required to wash his        
clothes1 merely4 ,this rule applied to  
such as he  that ate or slept in a house

 shut up on suspicion of leprosy 7,lev4 
xiv1  #dg72 and he that carried an      
unclean carcase1 or ate unclean flesh4  
7,lev4  xi1 #be1 #bh1 #dj47 ,from the   
time when our first parents1 in the     
conscious  nakedness of guilt1 made     
themselves aprons of fig-leaves1 which  
the ,lord  replaced with coats of skins1
 the garments had a recognized          
significance1 which is traceable long   
before the giving of the law2 and1      
running through all the ,scriptures1    
gives form to the imagery of the  last  
book of all4 ,when ,jacob1 on his return
 from ,chaldea1 was required  by ,god to
 go to ,bethel and erect an altar1 he   
called on his household  and followers  
to be clean and change their garments   
7,gen4 xxxv1 #b72 that  is1 to put off  
their soiled garments and put on clean4 
,so1 at ,sinai1 in  preparation for its 
transactions1 ,moses was directed to    
8sanctify the  people to-day and        
to-morrow1 and let them wash their      
clothes40--,ex4 xix1  #aj1 #ad4    ,a   

few other ,scriptures will develop the  
meaning of this symbol4 ,in the  vision 
of ,zechariah3 8,he showed me ,joshua   
the high-priest1 standing  before the   
angel of the ,lord1 and ,satan standing 
at his right hand to  resist him4 ,and  
the ,lord said unto ,satan1 ,the ,lord  
rebuke thee1 ,o ,satan2  even the ,lord 
that hath chosen ,jerusalem rebuke thee3
 ,is not this a  brand plucked out of   
the fire8 ,now ,joshua1 was clothed with
 filthy  garments and stood before the  
angel4 ,and he answered and spake to    
those  that stood before him1 saying1   
,take away the filthy garments from him4
  ,and unto him he said1 ,behold ,i have
 caused thine iniquity to pass from     
thee1 and ,i will clothe thee with      
change of raiment40--,zech4 iii1 #a-d4  
8,others save with fear10 says ,jude1   
8pulling them out of the fire2  hating  
even the garment spotted by the         
flesh40--,jude #bc4 ,with this  compare 
the definition of 8pure religion and    
undefiled10--8to keep  himself unspotted

 from the world40--,jas4 i1 #bg4 8,thou 
hast a few names  even in ,sardis1 which
 have not defiled their garments2 and   
they shall  walk with me in white2 for  
they are worthy40--,rev4 iii1 #d4 ,in   
his  visions1 ,john saw the souls of    
them that were slain for the word of    
,god1  and a great multitude out of     
every nation1 8clothed with white       
robes40  ,and the angel told him1       
8,these are they that have washed their 
robes1  and made them white in the blood
 of the ,lamb40--,ib4 vi1 #aa2 vii1 #i1 
#ad4  8,behold ,i come as a thief4      
,blessed is he that watcheth and keepeth
 his  garments1 lest he walk naked1 and 
they see his shame40--,ib4 xvi1 #ae4 ,to
  the bride1 the ,lamb's wife1 it 8was  
granted that she should be arrayed  in  
fine linen1 clean and white2 for the    
fine linen is the righteousness  of     
saints40--,ib4 xix1 #h4 ,literally1 8is 
the righteousnesses of the  saints40    
,from these ,scriptures1 it is evident3 
that clean or white garments  primarily 

and essentially mean1 the righteousness 
of the ,lord ,jesus  ,christ1 in which  
his people are robed1 so that the shame 
of their  spiritual nakedness may not   
appear 7,rev4 iii1 #ah2 vii1 #ad2 ,phil1
 iii1 #h1  #i72 that keeping them clean1
 or unspotted1 means1 the maintaining of
  that watchful holiness of heart and   
life which is becoming those who  have  
been bought and robed as are ,christ's  
people2 and that washing the  garments  
signifies recourse to the blood and     
,spirit of ,christ1 as the  only and    
effectual means of making and keeping   
them free from  defilement4    #d4 ,in  
certain cases1 the unclean until the    
even were required to wash  their       
clothes and bathe their flesh4 ,the     
characteristic examples of this         
observance1 are those who had carried or
 touched any thing on which one  defiled
 with an issue had sat or lain4 7,lev4  
xv1 #e1 #f1 etc47 ,a careful            
examination of this class1 in comparison
 with the preceding1 proves them  to be 

essentially one in meaning1 the         
difference being mainly if not  entirely
 in degree4 ,the defilement in the      
present case was aggravated by  the fact
 that its cause was symbolical of man's 
depravity1 breaking out  in active      
corruption and transgression4 ,on the   
other hand1 the unclean  animals1 from  
which the milder form of this           
uncleanness was contracted  represented 
the evil of man's nature1 simply as     
native and indwelling1  without the     
active element of outbreaking depravity 
and wickedness4  ,hence1 the difference1
 in requiring the washing of both the   
flesh and  the garments1 was designed to
 give emphasis to the admonition        
conveyed2  and to teach the additional  
lesson1 that whilst all contact with the
  ungodly and the world is dangerous to 
the purity of ,christian character1  and
 renders necessary a continual recourse 
to the sanctifying power and  grace of  
the ,holy ,spirit2 especially is this   
requisite in case of  intimate relations

 with it1 in its active forms of        
ungodliness and  corruption1 dissipation
 and riot4    #e4 ,the only other class1
 to be enumerated under this head1      
consists of  those who1 in addition to  
other rites of purifying1 were required 
to  shave off their hair4 ,such were    
lepers1 in their cleansing 7,lev4 xiv1  
#h1  #i72 the ,levites1 upon their      
consecration 7,num4 viii1 #g72 a        
,nazarite1  defiled1 before the         
completion of his vow 7,num4 vi1 #i72   
and a captive  woman1 chosen as a bride 
7,deut4 xxi1 #ab74 ,with these may be   
compared the  ,nazarite1 at the         
completion of his vow1 although this did
 not belong to  the category of         
purifying4 ,the ,scriptures contain no  
formal explanation  of this requirement4
 ,but the nature and circumstances of   
the cases as  compared with each other1 
and the general principles of typical   
analogy1  indicate the interpretation4  
,the hair of the leper1 for example1 was
 the  product and outgrowth of his      

leprous state1 and must therefore be put
  off and repudiated1 with his entrance 
on the the new life of the clean4  ,the 
same principle applies to all the other 
cases1 except that of the  ,nazarite1   
upon the completion of his vow4 ,his    
hair was the product of  the time during
 which1 by the consecration of his vow1 
all belonged to  ,god4 ,it could not1   
therefore1 be retained1 but was shaved  
off and  offered upon the altar1 as     
holy4 7,num4 vi1 #ah47 ,in the other    
cases1 it  was cast away as unclean4    
,thus1 as in all the preceding          
regulations1 the  same lesson is        
repeated1 which is so needful1 and to   
our stupidity1 so  hard to learn2--the  
lesson of putting off the old man and   
putting on the  new4                    
,,section ,,xxvii4--,mode implied in the
 ,meaning of the ,rite4    ,the         
instructiveness and utility of types and
 symbols consist in an  appreciable     
analogy between them and the spiritual  
things which they are  appointed to     

symbolize4 ,in the case of the ,old     
,testament self-washings1  ,i suppose it
 has never entered the imagination of   
any one that they were  types of the    
burial of the ,lord ,jesus4 ,of such an 
interpretation there  is not a trace    
anywhere in the ,scriptures4 ,on the    
contrary1 such meaning  is there        
attributed to them that1 in order to a  
sustained analogy1 the  subject of the  
rite should1 by a voluntary and active  
exercise of his  own powers take and    
apply the water to his members and      
person1 for their  cleansing4 ,in this  
respect1 they stand in emphatic contrast
 with the  sprinkled water of purifying4
 ,that was designed to concentrate the  
attention of ,israel upon the active    
agency of the ,mediator1 in bestowing   
the baptism of his blood and ,spirit1   
for the renewing and quickening of  dead
 souls4 ,in it1 therefore1 the subject  
was the passive recipient of  rites     
dispensed by the hands of another4 ,but 
the activity of the  ,christian life and

 warfare were symbolized by the         
self-washings4  ,christ's grace is given
 his people1 not to sanction supineness 
and  indolence2 but to stimulate to     
activity in the pursuit of holiness4 ,as
  the ,spirit is now to them an opened  
fountain1 they are to have recourse  to 
it1 to seek and obtain1 day by day1 more
 grace1 for the purging of  the flesh1  
for overcoming the world1 for bringing  
forth the fruits of  the ,spirit1 for   
fighting the good fight of faith and    
laying hold on  eternal life4    ,this1 
which comprehends the whole matter of   
practical religion is urged  in the     
,scriptures1 not only by direct and     
continual admonitions1 but in  the use  
of every variety of figures and         
illustrations4 ,it was the lesson       
taught1 under the figure of             
self-washing4 ,pure water is alike      
adapted to  quicken the soil1 to quench 
the thirst1 and to cleanse the garments 
and  the person4 ,but1 as the water of  
life will not quench the thirst of the  

soul1 unless we come and drink1 neither 
will it purge away the  defilements of  
evil1 unless we take it and apply it1   
with diligence and  labor4 8,wash ye6   
make you clean2 put away the evil of    
your doings from  before mine eyes2     
cease to do evil2 learn to do well2 seek
 judgment1  relieve the oppressed1 judge
 the fatherless1 plead for the          
widow40--,isa4  i1 #af1 #ag4 ,the       
,spirit thus clearly indicates that     
self-washing signified  an intense and  
life-pervasive activity1--an activity   
applied1 in detail1  to each particular 
relation and duty1 so as to purge out   
every principle  of evil1 and conform   
every act to the law of holiness4 ,to   
correspond  with this meaning of the    
rite1 its form should be such as to call
 forth  the active energies of the      
subject1 by the application of the water
 to  the appointed parts and members of 
the person in detail2 and by such       
successive manipulation as is proper to 
secure a thorough cleansing4 ,the       

ordinary mode of washing1 among ,israel1
 as we shall presently see1  perfectly  
met these requirements2 whilst immersion
 would have been  wholly inadequate1 not
 to say directly contradictory to them1 
since it  indicates a mere passive      
recipiency1 and not an active           
appropriation and  use of the means of  
cleansing4            ,,section         
,,xxviii4--,the ,words used to designate
 the ,washings4    ,the discriminating  
use of words on this subject1 in the    
original  ,scriptures is very           
noticeable1 and is susceptible of being 
brought  within the comprehension of any
 intelligent reader of the ,english     
version4 ,there are three which are     
worthy of special notice4    #a4 ,shtaph
 means1 to overflow1 or rush over1 as a 
swollen torrent or a  beating rain4     
,thus1--8,behold the ,lord hath a mighty
 and strong one1  which1 as a tempest of
 hail and a destroying storm1 as a flood
 of mighty  waters overflowing10 shall  
beat down the crown of pride4 7,isa4    

xxviii1  #b47 ,again1--8,say unto them  
which daub with untempered mortar that  
it  shall fall2 there shall be an       
overflowing shower10 beating it down4   
7,ezek4 xiii1 #aa-ad47 ,from this1 the  
radical meaning of the word1 is  derived
 its use to signify the act of washing  
or rinsing1 by means of  water dashed or
 flowed over the object4 ,it is employed
 in application to  vessels of wood and 
of brass 7,lev4 vi1 #bh2 xv1 #ab71 and  
to the hands of  the unclean4 7,ib4 xv1 
#aa47 ,in all these places it is        
translated1 to  rinse4    #b4 ,kbas4    
,the radical meaning of this verb is1 to
 tread1 to trample4  ,the participle    
from it is used to designate the craft  
of the fuller1 who  fulled his goods by 
treading them with the feet4 ,hence its 
use to  signify the thorough cleansing  
and whitening of clothing and stuffs4   
,the  word occurs in the ,old ,testament
 forty-six times1 with this uniform     
meaning4 ,it is used whenever the ritual
 washing of clothes is spoken of4  ,from

 it a very striking figure is derived1  
which appears twice1 to  indicate the   
most thorough self-cleansing1 under the 
idea of a garment  scoured1 with 8nitre 
and much soap0 7,jer4 ii1 #bb2 iv1 #ad71
 and twice1 to  indicate a like thorough
 cleansing wrought by the ,holy ,spirit4
 8,wash  me thoroughly from mine        
iniquity1 and cleanse me from my sin4444
 ,purge  me with hyssop1 and ,i shall be
 clean3 wash me1 and ,i shall be whiter 
than snow0 7,psa4 li1 #b1 #g71 white1 as
 a garment is made by the fuller's  art4
 7,mark ix1 #c47 ,these passages        
indicate the essential idea of the      
word4 ,it is expressive of a scouring1  
or washing1 which searches the  very    
texture of the fabric4 ,it is1 however1 
worthy of notice that in the  ,targum of
 ,onkelos1 on ,numbers xix1 #ai1 it is  
rendered1 8to sprinkle40  8,the clean   
person shall sprinkle upon the unclean1 
on the third day and  on the seventh    
day2 and on the seventh day he shall be 
clean2 and he  shall sprinkle his       

raiment1 and wash with water1 and at    
even he shall  be clean48 ,this         
rendering is very noteworthy1 as it     
indicates the manner  in which the law  
was understood on this point4 ,in fact1 
as we have  already seen1 sprinkling    
signified the most thorough cleansing4  
,rhatz4 ,while kbas indicates a         
purifying of the substance1 rhatz       
signifies a washing of the surface4     
,this is the word which is invariably   
used to express the ritual self-washings
 or bathings of the hands1 the  feet1   
and the person4 ,it is sometimes assumed
 that1 like the ,english1 to  wash1     
rhatz is strictly generic in its        
meaning--that it signifies to  cleanse  
with1 or in1 water1 without any regard  
to mode4 ,this is an  error1 as a single
 fact shows4 ,it is never used for the  
cleansing of  skins1 clothes1 or        
garments4 ,nor is this an accidental    
omission4 ,such  washings are mentioned 
nearly fifty times1 and in nineteen     
places they  are brought into connection

 with the bathing of the person4 ,but in
 no  one place is the word in question  
used either generically1 as             
comprehensive of both the person and    
garments1 or specifically for the       
latter4 ,in every place where the two   
processes come in the same  connection1 
the language is accurately              
discriminated4 ,the directions  are1 to 
wash1 or scour 7kbas71 the clothes1 and 
to bathe  7rhatz7 the flesh4 ,this word 
occurs over seventy times4 ,in five or  
six places1 it applies to the washing of
 sacrificial flesh1 before it  was      
placed on the altar4 7,lev4 i1 #i1 #ac1 
etc47 ,in every other instance  it      
refers to the human person4 ,it         
expresses cleansing with water  actively
 applied to the surface4 ,thus1 when    
,joseph 0washed his face10  to          
obliterate the traces of tears 7,gen4   
xliii1 #ca71 and when the ,beloved  is  
described1 8,his eyes1 as the eyes of   
doves by the rivers rivulets  of waters1
 washed with milk and fitly set0 7,cant4

 v1 #ab71 the  reference is clearly to  
the familiar mode of washing the face   
with water  applied4 ,when the ,lord1 by
 ,isaiah1 speaks of the time when he    
8shall  have washed away the filth of   
the daughters of ,zion0 7,isa4 iv1 #d71 
and  when the ,preacher describes 8a    
generation that are pure in their own   
eyes1 and yet is not washed from their  
filthiness0 7,prov4 xxx1 #ab71  the idea
 presented is the same--that of water   
actively applied to the  surface1 so as 
to detach and carry off the dirt4 ,in   
another place this  definition is even  
more imperatively indicated4 8,then     
7rhatz7 washed  ,i thee with water2 yea 
7shtaph71 ,i thoroughly washed away thy 
blood  from thee1 and ,i anointed thee  
with oil40--,ezek4 xvi1 #i4 ,here three 
things unite to determine the meaning of
 rhatz4 #a4 ,it is explained by  shtaph1
 the signification of which we have     
seen4 #b4 ,the defilement  from which   
the washing is promised1 is that of     
nidda1 for which  expressly the         

sprinkled 8water of nidda0 was appointed
 and named4 #c4  ,the construction is   
precisely the same in the two clauses of
 the verse1  8,i washed thee with       
water10 and 8,i anointed thee with oil40
 ,of the  mode of the latter there can  
be no question4 ,in both clauses the    
element  named is the instrument of the 
action specified4 ,the ideas of washing 
and of immersion are not merely         
different1 but sharply contrasted with  
each other4 ,where there is an          
immersion1 there may also be a washing4 
,but it must be by additional action4   
,rhatz expresses the latter4 ,it        
neither expresses nor implies the       
former4                   ,,section     
,,xxix4--,the ,mode of ,domestic        
,ablution4    ,the customs of ,israel as
 to personal ablution would1 it is      
evident1  decide the manner of these    
self-washings1 in the absence of        
explicit  directions4 ,the indications  
in their history are very decisive on   
this  point4    #a4 ,the patriarchs were

 keepers of cattle1 dwelling in tents4  
,the  circumstances of such a mode of   
life forbid the supposition that they   
were accustomed to the use of the       
immersion bath4 ,the possession1 the    
transportation1 and the use of the      
requisite vessels1 are wholly foreign   
to that mode of life4    #b4 ,facts in  
the history of the patriarchs confirm   
the correctness of the  inference thus  
indicated4 ,although in later ages1     
after ,palestine had  been pierced with 
wells1 water was abundant for all the   
uses incident to  the mode of life of   
the people1 the contrary was true1 in   
earlier times4  ,surface streams are of 
rare occurrence4 ,the substratum is a   
cavernous  limestone1 into the cavities 
of which the rains quickly percolate4   
,hagar  and ,ishmael were in danger of  
perishing of thirst1 when sent away by  
,abraham4 7,gen4 xxi1 #ae47 ,abraham and
 ,isaac relied on digging for water2    
and the scarcity and value of the       
element were indicated by the violence  

with which the other inhabitants of the 
country seized wells digged by  each of 
those patriarchs4 7,gen4 xxi1 #be2 xxvi1
 #ai-bb47 ,these were  usually deep1 and
 all the water used for personal        
washings1 as well as  for drinking and  
for culinary uses1 must be laboriously  
drawn and  carried by the maidens of the
 camp4 ,we can thus see the bearing of  
the  phraseology of ,abraham in         
tendering his hospitality4 8,let a      
little  water1 ,i pray you1 be fetched1 
and wash your feet40--,gen4 xviii1 #d4  
#c4 ,we may safely conclude that ,jacob 
and his family did not take with  them  
into ,egypt the habit of bathing by     
immersion4 ,but may they not have       
acquired it in the land of their        
bondage8 ,it happens that we have very  
interesting evidence as to the custom of
 the ,egyptians on this subject4  ,sir  
,j4 ,gardner ,wilkinson1 in his splendid
 work on 8,the ,manners and  ,customs of
 the ,ancient ,egyptians10 gives an     
engraved copy of the only  pictorial    

illustration on this subject found by   
him among the abundant  remains of      
,egyptian art4 ,it is taken from a tomb 
in ,thebes4 ,in it1 a  lady is          
represented with four attendants4 ,one  
removes the jewelry and  clothes which  
she has put off2 another pours water    
from a vase over her  head3 the third   
rubs her arms and body with open hands2 
and a fourth1  seated near her1 holds a 
flower to her nose1 and supports her1 as
 she  sits4 8,the same subject10 says   
,wilkinson1 8is treated nearly in the   
same  manner on some of the ,greek      
vases1 the water being poured over the  
bather1 who kneels or is seated on the  
ground40#ad ,the ,greeks were  colonists
 from ,egypt1 with which country their  
relations were always  intimate4 ,and   
the fact1 which will hereafter appear1  
that this was the  only mode of domestic
 or in-door bathing1 in use among them1 
is very  significant1 as to the customs 
of ,egypt on the point4    ,footnote    
#ad3      ,wilkinson1 vol4 iii1 p4 #chh2

 ,abridged edition1 ii1 #cdi4    #d4 ,it
 is hardly necessary to insist on the   
utter impossibility of the  ,hebrew     
bondmen having acquired in ,egypt more  
luxurious habits than those  of their   
,egyptian taskmasters1--habits1 too1    
requiring much more  expensive          
appliances1 such as would be necessary  
for immersion-bathing4  ,and1 when they 
left ,egypt1 8their kneading troughs    
being bound up in  their clothes upon   
their shoulders0 7,ex4 xii1 #cd71 the   
supposition that  they had with them a  
sufficient supply of bath tubs to serve 
for the  continual immersions which1    
upon the ,baptist theory1 the ,levitical
 law  demanded1 does not need to be     
controverted4 ,in fact1 the customary   
mode  of washing1 among ,israel1 as     
traceable in all their history1 was     
precisely that which we have seen in use
 among the patriarchs and the           
,egyptians4 ,it was1 with water poured  
on1 and the necessary rubbing by  the   
bather himself1 or by an attendant4     

,this custom was universal in  ,israel1 
and throughout the east1 from the       
earliest ages4 ,at first1 the  only     
utensil used was a pitcher or jar1 out  
of which the water was  poured4 ,a case 
before referred to in the history of    
,abraham illustrates  the circumstances 
and manner of this usage4 ,as he sat in 
his tent door1  in the heat of the day1 
he saw three men approach4 ,he ran to   
salute  them1 and said1 8,let a little  
water be fetched1 and wash your feet1   
and  rest yourselves under the          
tree40--,gen4 xviii1 #a-d4 ,the washing 
was done  in the open air1 and the earth
 received the flowing water4 ,in the    
same  region1 the ,dead ,sea expedition 
found the same custom among the         
tent-dwelling ,arabs4 ,on one occasion1 
8having as usual submitted to be  stared
 at and their arms handed about and     
inspected1 as if they were on  muster1  
water was brought and poured upon their 
hands1 from a very  equivocal water jar2
 after which followed the repast40#ae   

,footnote #ae3      ,lynch's ,dead ,sea 
,expedition1 p4 #bjf4    ,so long as the
 simplicity of tent life was maintained1
 this was  all-sufficient4 ,but1        
afterward1 the convenience of a bowl or 
basin was  added1 which was so placed as
 to catch the water1 as it flowed off1  
in  washing1 thus preventing the wetting
 of the floor4 ,the water1 once used1   
was not applied a second time1 but      
rejected1 as being defiled4 ,the        
examples of ,bathsheba and ,susanna     
indicate that1 in bathing the person1   
even in the later times1 the primitive  
custom still so far survived that       
resort was sometimes had to a retired   
place outside the house2 no doubt       
because of the inconvenience of flooding
 the floor with the water1 as it  was   
poured over the person4 8,the ,history  
of ,susanna10 7one of the  ,apocryphal  
books71 dates as far back as two        
centuries before ,christ4 ,the  heroine 
is described as an eminently modest and 
virtuous woman4 ,her  husband1 ,joachim1

 8was a rich man1 and had a fair garden 
adjoining his  house40 ,his house was a 
place of resort to the ,jews1 and the   
magistrates  commonly sat there1 to     
exercise their office4 ,it was          
,susanna's custom to  walk in the garden
 at noon1 after the people had left the 
house4 ,two of  the elders are described
 as plotting against her4 8,and it fell 
out1 as  they watched a fit time1 she   
went in as before with two maids only1  
and  she was desirous to wash herself in
 the garden2 for it was hot4 ,and  there
 was nobody there save the two elders1  
that had hid themselves and  watched    
her4 ,then she said to her maids1 ,bring
 me oil and washing balls1  and shut the
 garden doors1 that ,i may wash4 ,and   
they did as she had bade  them1 and shut
 the garden doors1 and went out         
themselves at private  doors1 to fetch  
the things that she had commanded them40
 ,her purpose is  prevented by the      
appearance of the two elders1 from whose
 false  accusation she is in the sequel 

rescued by the famous 8judgment of      
,daniel40 ,the same custom is           
illustrated by the case of ,pharaoh's   
daughter at the finding of ,moses1 and  
by the ,egyptian picture1 from          
,wilkinson4 ,a signal proof of the      
prevalence of the custom of washing     
with water poured on by an attendant1   
presents itself1 in the fact that  the  
designation of a body servant1 or       
personal attendant1 was derived  from   
it4 ,elisha the prophet had been the    
minister or attendant of  ,elijah1      
before the translation of the latter4   
,of this relation1 king  ,jehoshaphat   
was informed by the statement that it   
was he 8which poured  water on the hands
 of ,elijah40--#b ,kings iii1 #aa4      
,the circumstances render it certain    
that this was the form of washing in    
the expiation of a concealed murder4    
,the elders of the nearest city were    
required to take an unbroken heifer down
 into a rough and uncultivated  valley  
or gorge1 and there1 in the presence of 

the priests1 strike off  its head1 wash 
their hands over the carcass1 and call  
,god to witness  their innocence in the 
matter4 ,thus1 the water flowing from   
their hands  upon the carcass1          
transferred to it and the barren spot   
where it lay the  putative guilt of the 
crime4 7,deut4 xxi1 #c-i47    ,from this
 ordinance1 the form seems to have      
become a familiar mode of  protesting   
innocence of crime1 and is memorable for
 that occasion when  ,pilate 8took water
 and washed his hands before the        
multitude1 saying1 ,i  am innocent of   
the blood of this just person3 see ye to
 it40--,matt4  xxvii1 #bd4 ,two         
primitive representations of this scene1
 in sculptured  relief1 have been found 
in the catacombs at ,rome4 ,they date   
from the  first centuries of the        
,christian era4 ,in them the wife of    
,pilate appears  in the background1 with
 averted face4 ,an attendant holds a    
vase or  pitcher in one hand1 and in the
 other a bowl3 while ,pilate sits       

rubbing  his hands4 ,the position of the
 bowl shows it to be empty4 8,the mode  
of  washing implied in the empty bowl is
 characteristic4 ,in the east1 the      
water is still poured from the vase over
 the hands1 and caught in the  bowl1 so 
that it should not pass over them       
twice40#af    ,footnote #af3            
,maitland's 8,church of the ,catacombs10
 p4 #bfa4 ,also1 ,withrow's             
8,catacombs10 p4 #ccc4    ,the manner of
 washing the feet is illustrated by a   
fact in the life of  our ,savior4 ,at   
dinner1 in the house of ,simon1 the     
,pharisee1 a woman that  was a sinner   
8brought an alabaster box of ointment   
and stood at his  feet1 behind him1     
weeping1 and began to wash his feet with
 tears1 and  did wipe them with the     
hairs of her head1 and kissed his feet1 
and  anointed them with the             
ointment40--,luke vii1 #cg1 #ch1 #dd4   
,but how was it  possible for the woman1
 coming behind him at table1 to get     
access to his  feet3 which1 according to

 our custom1 would be concealed under   
the  table8 ,the ordinary mode of       
sitting1 in the east1 then as now1 was1 
on  the ground or floor1 squat1         
cross-legged1 or reclining4 ,chairs were
 not  in common use1 but were reserved  
for purposes of state1 and used almost  
exclusively by dignitaries4 ,in later   
times a bench or settee was  introduced1
 which was without a back4 ,whether on  
it or the floor1 the  usual position1 in
 eating was the same4 ,the guests       
reclined on the left  elbow1 leaving the
 right hand free4 ,the person next on   
the right thus  leaned toward or against
 the breast of him who was at the head4 
7,john  xiii1 #bc47 ,the feet were drawn
 up behind4 ,persons who wore sandals1  
always1 on entering a house1 left them  
at the door4 ,these were not  ordinarily
 worn by the common people1 but only    
upon occasions of special  travel2 and  
our ,savior1 therefore1 forbade his     
disciples to take time to  provide them1
 in the haste of the mission on which he

 first sent them to  preach4 7,matt4 x1 
#aj2 ,luke x1 #d47 ,they poorly         
protected the feet from  the soiling and
 roughness of the way4#ag ,decency1     
therefore1 and  comfort                 
both1--especially in the case of guests 
coming from a distance1  required that  
the feet should be washed1 immediately  
upon entrance1 and  the addition of oil 
or ointment was not only agreeable1 for 
the perfumes  commonly mixed with it1   
but very soothing and grateful to the   
weary and  excoriated feet4 ,it was one 
of the first obligations of hospitality 
to  provide for this washing of the feet
 of guests4 7,gen4 xviii1 #d2 xix1 #b2  
etc47 ,where special respect was        
intended1 the office was sometimes      
performed by the master of the house1 or
 his wife4 ,as the guest  reclined1 his 
feet projecting over the edge of the    
seat behind him1 a  basin was placed    
beneath1 so as to receive the flowing   
water1 as it was  poured over them4 ,to 
this mode there is an allusion in the   

language of  our ,savior1 to ,simon the 
,pharisee1 upon the occasion just       
referred to1  which is lost in our      
translation4 8,i entered thine house4   
,water upon  my feet thou didst not     
give40--,luke vii1 #dd4ah ,so1 the night
 of the  betrayal1 ,jesus took water and
 a towel and washed and wiped the       
disciples' feet1 as they reclined2 and  
thus the woman came behind him at  the  
table1 and bedewed his feet with her    
tears4 ,to this customary rite  of      
hospitality ,paul refers1 when he       
describes a widow--8if she have  lodged 
strangers1 if she have washed the       
saints' feet40--#a ,tim4 v1 #aj4 ,to    
it1 ,abigail alludes1 when1 in response 
to ,david's offer of marriage1 she      
replies1--8,behold1 let thine handmaid  
be a servant1 to wash the feet of  the  
servants of my lord40--#a ,sam4 xxv1    
#da4 ,if the ritual bathings of  ,israel
 were immersions1 the mode was without  
precedent in the domestic  habits of the
 people2 as it was without prescription 

in the law4    ,footnote #ag3           
8,several of them ,arabs of the ,jordan 
wore sandals1 a rude invention    to    
protect the feet4 ,it was a thick piece 
of hide1 confined by a thong    passing 
under the sole at the hollow of the     
foot1 around the heel1 and    between   
the great toe and the one which adjoins 
it40--,lynch's 8,dead ,sea              
,expedition10 p4 #bhb4 ,these thongs    
were the 8latchets0 of ,mark i1 #g4     
,footnote #ah3      8      40 ,the      
preposition1 1 with the    accusative1  
means upon1 with the idea of previous or
 present    motion1--to wit1 7in this   
place17 of the water1 poured and flowing
 upon    the feet4                      
,,section ,,xxx4--,the ,facilities      
requisite4    ,not only was the rite of 
immersion without precedent in the      
domestic  customs of ,israel4 ,it was   
wholly impracticable as an observance to
 be  fulfilled with the frequency of the
 ritual washings of the law4 ,on this   
point1 delicacy forbids unnecessary     

detail4 ,but an examination of the      
various requirements on the subject of  
uncleanness1 and especially as          
contained in the fifteenth chapter of   
,leviticus1 will establish the fact     
that recourse to those washings1 was a  
matter of constant1--almost             
daily1--necessity1 in every household1  
and for both men and women4 ,in  order  
to fulfil these obligations1 the        
supposition that immersion was  the mode
 would render two things imperatively   
necessary in every  family1--a very     
large supply of water2--and a capacious 
bath-tub or tank  in which the          
immersions might be performed4 ,as to   
these points1 but few  words are        
necessary4 ,the people of ,israel did   
not usually live on their  lands in the 
country2 but1 like all other populations
 of the east1 were  gathered in towns   
and villages1 to which they resorted at 
night2 going  forth in the day-time to  
their labors in the field4 ,this mode of
 life  was rendered necessary to avoid  

exposure to the depredations of bands of
  wandering marauders2 and was equally  
congenial to the social disposition  and
 habits of the people4 ,the population  
of each village was accustomed  to      
depend1 for the supply of water1 upon a 
well to which all resorted1  and which  
was usually near the gate of the        
village4 ,from this source1  each       
household was supplied2 the water being 
carried in pitchers1 or  jars1 on the   
shoulders of the females of the         
family4#ai ,it is  unnecessary to       
protract argument4 ,the facts are of    
themselves  conclusive4 ,the washings   
can not have been immersions4    ,this  
conclusion is confirmed by the absence  
of vessels of any kind  suited to the   
performance of such a rite4 ,neither in 
the ,old ,testament  nor the ,new1      
neither in the ,apocrypha1 ,philo1 nor  
,josephus is there any  mention of such 
facilities1 or such a rite1 nor allusion
 to them4 ,in  fact1 with all the       
advantages and appliances of modern     

civilization1  there is not1 and there  
never was a people on the globe of whom 
one in a  hundred could comply with the 
law of ,moses1 if interpreted in the    
,baptist sense4 ,and it is certain that 
no primitive people ever adopted  that  
mode of domestic bathing--a mode which  
implies a very great advance  in luxury 
and its appliances4 ,the ,greeks        
themselves did not use it1  except as   
they sometimes resorted to rivers and   
streams4 ,in their  arrangements for    
bathing1 domestic and public1 the       
immersion bath was  unknown until       
introduced with the luxury of imperial  
,rome4 ,in ,homer's  description of the 
bath of ,ulysses in the palace of       
,circe1 the hero is  described as seated
 in a vessel which contained no water1  
but was  designed to receive that which 
was poured over him2 and the bathing was
  performed in a manner identical with  
that which we have seen practiced  in   
,egypt4 ,in the remains of antique      
,greek art1 the bath is frequently      

represented4 ,but the mode is invariably
 the same4 ,the bather is placed  beside
 the vessel containing the water1 which 
is taken thence in a  dipper or jar1 and
 poured over him4#bj    ,footnote #ai3  
,gen4 xxiv1 #ac4--2 ,ex4 ii1 #ae-ai2    
,judges v1 #aa2 ,ruth ii1 #a-d2 #b ,sam4
    xxiii1 #ae2 #a ,sam4 ix1 #aa2 ,john 
iv1 #g2 ,matt4 xx1 #a-g4    ,footnote   
#bj3      ,see ,wilkinson1 above quoted1
 and ,smith's ,greek and ,roman         
,antiquities1    article 8,balne20 and  
below pp4 #bjj1 #bjg4    ,homer's       
description of the bath of ,ulysses is  
thus rendered by ,bryant3               
,a nymph--8the fourth                   
,brought water from the fountain1 and   
beneath              ,a massive tripod  
kindled a great fire1              ,and 
warmed the water4 ,when it boiled1      
within              ,the shining brass1 
she led me to the bath1                 
,and washed me from the tripod4 ,on my  
head              ,and shoulders1       
pleasantly1 she shed the streams        

,that from my members took away the     
sense              ,of weariness1       
unmanning body and mind40#ba            
,footnote #ba3      ,bryant's ,odyssey1 
,book ,x1 #dbi-dcg4                     
,,section ,,xxxi4--,the ,washings of the
 ,priests4    ,writers upon the types   
and symbols of the ,scriptures too often
 fail to  recognize or appreciate their 
unity1 symmetry1 and completeness as a  
system1 and the just proportion and     
propriety of each several part in  its  
relation to the whole4 ,that such must  
have been their character was           
impressively intimated to ,israel by the
 emphasis with which ,moses was         
admonished to 8look that thou make them 
after their pattern1 which was  shewed  
thee in the mount40--,ex4 xxv1 #dj2     
xxvii1 #h2 ,num4 viii1 #d4 ,the  reason 
of this particularity is stated by      
,paul4 8,who serve unto the  example and
 shadow of heavenly things1 as ,moses   
was admonished of ,god  when he was     
about to make the tabernacle2 for1 ,see1

 saith he1 that thou  make all things   
according to the pattern showed to thee 
in the  mount40--,heb4 viii1 #e4 ,the   
tabernacle and its appurtenances were a 
systematic and luminous exposition of   
the plan of grace4 ,approaching it  from
 without1 the first object that         
presented itself was the brazen  altar  
of burnt-offering1 exhibiting the price 
of redemption4 ,between it  and the door
 of the tabernacle stood the laver1 the 
pure water of which  symbolized the     
,holy ,spirit1 through whom is the      
washing of regeneration  and renewing of
 the ,holy ,ghost1 the essential        
condition precedent to  admittance to   
the fold of ,christ4 ,entering the      
tabernacle1 the first  apartment        
represented the church on earth1 the    
fold of the covenant4 ,in  it the light 
always shone from the seven branched    
golden candlestick1  the lamps of which1
 continually replenished with oil by the
 priest1  symbolized the church shining 
as the light of the world1 through the  

oil  of grace1 the unction of the ,holy 
,one1 ministered by our great ,high     
,priest4 ,the table of show bread always
 supplied with twelve loaves1  according
 to the number of the twelve tribes1 set
 forth that ,bread of  life ever        
abundant for all1 which nourishes the   
people of ,god in the  earthly church1  
in preparation for the heavenly4        
,immediately before the  veil1 and      
before the ark of the covenant in the   
holy of holies stood the  altar of      
incense1 the fire of which1 kindled with
 coals from the altar  of               
burnt-offering1 set forth the prayers of
 ,god's people1 made  acceptable and    
fragrant before the throne1 by virtue of
 the atonement  and intercession of     
,christ4 ,within the veil1--thin curtain
 between the  earthly and the heavenly  
house1--the mercy seat covering the ark1
 and the  tables of the covenant law    
enclosed therein1 represented the throne
 of  ,god's grace resting upon the firm 
foundation of his eternal law1 thus     

showing that mercy to man is conditioned
 upon satisfaction to that law  by the  
blood of atonement sprinkled there4 ,all
 the other features of the  system1 its 
rites and ceremonies1 were constructed  
and ordered in a  strictly symmetrical  
and congruous relation to these4 ,a     
recollection of  these points will aid  
in a just appreciation of the points    
involved in  the present discussion4    
,of the form and dimensions of the      
laver1 the ,scriptures give no account1 
except that it stood on a foot or       
pedestal4 7,ex4 xxx1 #ah47 ,it was1     
however1 of such size and proportions as
 to be carried about with ,israel  in   
their journeyings1 probably with bars1  
borne on the shoulders of the  ,levites1
 as was the altar4 ,in preparing        
facilities for the purpose of           
immersion1 our ,baptist brethren        
invariably sink the font to such a level
  that the minister and the subjects of 
the rite may descend into it4 ,and  this
 arrangement is a dictate1 not of       

convenience only1 but of decency1  in   
the performance of the service4 ,but1 to
 suppose the laver  sufficiently large  
and deep to serve as an immersion font1 
and then  place it upon a pedestal1     
involves an elevation which must have   
rendered  it1 practically1 inaccessible 
for such purposes1 and precludes the    
idea  that it was intended to be so     
used4 ,in fact1 the laver was not a bath
  tub1 nor ever used as such1 but a     
containing vessel from which was drawn  
water for all the uses of the sanctuary4
 ,the engravings which appear on  pages 
#bjj1 #bjg below1 precisely correspond  
with the ,mosaic description  of the    
laver1 and probably give a very closely 
approximate idea of its  form1 size1 and
 proportions4    ,in the temple of      
,solomon1 the one laver of the          
tabernacle was replaced  by a 8sea of   
brass10 and ten lavers4 ,the sea was    
appropriated to the  washings of the    
priests1 whilst the lavers were used for
 washing the  sacrifices4 ,that they    

were used as fountains of supply1 and   
not as  vessels in which the sacrifices 
were washed1 appears from the fact that 
they rested on bases four cubits square1
 by three cubits high1 and were  of the 
same proportions4 7#a ,kings vii1 #bg1  
#ch47 ,the ,hebrew text gives  the      
length1 breadth1 and height of the      
bases1 but only the length and  breadth 
of the lavers4 ,the ,septuagint and     
,josephus give the former  dimensions1  
and add the height of the lavers--three 
cubits4 ,thus1 the  bottoms of the      
lavers were four and a half feet above  
the pavement on  which they stood1 and  
their brims1 nine feet above it4 ,they  
were1  moreover1 provided with wheels1  
so as to be removed from place to place1
  as occasion required4 ,that the       
sacrifices were not immersed in them is 
evident4 ,the ,talmud states that they  
were washed upon marble tables2 and     
this is the mode for which provision is 
made in the vision of ,ezekiel4  7,ezek4
 xl1 #ch-dc47    ,the sea of brass was  

ten cubits in diameter1 and five cubits 
high2 that  is1 about fifteen feet by   
seven and a half4 ,it was elevated on   
twelve  brazen oxen1 the height of which
 is not given4 ,but if we allow them no 
greater height than the bases of the    
lavers1 the whole height was about      
twelve feet2 a height not suggestive of 
convenience for immersions4    #b4 ,the 
brazen sea was no part of the tabernacle
 furniture when ,god  directed ,moses to
 8bring ,aaron and his sons unto the    
door of the  tabernacle of the          
congregation and wash them with         
water40--,ex4 xl1 #ab2  comp4 xxix1 #d4 
8,and ,moses said unto the congregation1
 ,this is the thing  which the ,lord    
commanded to be done4 ,and ,moses       
brought ,aaron and his  sons and washed 
them with water40--,lev4 viii1 #e1 #f4  
,respecting this1 the  facts are so     
evident as to admit but one conclusion4 
7#a47 ,the command  given was not to    
immerse ,aaron and his sons1 but        
7rhatz71 to wash  them1 according to the

 proper meaning of that word1 as already
 shown1  and after the ordinary manner  
of ablution4 7#b47 ,the transaction is  
thrice described1 in the places referred
 to above2 but the laver is not  once   
mentioned1 nor any means of immersion4  
7#c47 ,the place of the  washing is so  
described as to exclude immersion4      
,thrice repeated1 it is  still1 8at the 
door10 of the tabernacle4 7,lev4 viii1  
#d47 ,if the  priests were immersed1 on 
this occasion1 the laver was the only   
vessel  in which it can have been done2 
and1 not only was it so constructed as  
to render its use impossible1 but the   
language of the account is such as  to  
conceal the fact4 ,but here was no      
immersion4 ,as commanded1 ,moses  washed
 ,aaron and his sons4    #c4 ,when      
,moses was ordered to make the laver1   
its purpose was stated3  8,aaron and his
 sons shall wash their hands and their  
feet thereat2 when  they go into the    
tabernacle of the congregation1 they    
shall wash with  water1 that they die   

not2 or1 when they come near to the     
altar1 to  minister1 to burn offering   
made by fire unto the ,lord4 ,so they   
shall  wash their hands and their feet1 
that they die not3 and it shall be a    
statute for ever to them1 even to him   
and to his seed throughout their        
generations40--,ex4 xxx1 #ai-ba4 ,not   
only were the priests thus to wash      
their hands and their feet1 but also    
certain parts of the  sacrifices4--8,the
 priests1 ,aaron's sons1 shall lay the  
parts1 the head  and the fat in order   
upon the wood that is on the fire which 
is upon the  altar2 but his inwards and 
his legs shall he wash in water2 and the
  priest shall burn all on the          
altar40--,lev4 i1 #h1 #i1 #ac2 viii1    
#ba2 ix1 #ad4    ,should we set aside   
the arguments arising from the meaning  
of the word  employed1--from the customs
 of the people as to personal           
ablutions1--and  from the form and      
elevation of the laver1 the present     
facts discover an  insurmountable       

objection to the idea of immersion4 ,or1
 will it be  insisted that the priests  
as they came into the sanctuary at the  
appointed times of service1             
successively1 climbed to the top of the 
laver and1 balancing on its brim1       
immersed their hands and feet2 and1     
then1 in fulfillment of their official  
duties1 immersed in the water  thus     
fouled1 the inwards1 or bowels and      
intestines1 and the pieces of  the      
sacrifices1 about to be offered to ,god8
 ,the supposition would be  indecent and
 profane4 ,and yet1 this is the         
unavoidable result of  demanding        
immersion1 in this case4 ,for1 the same 
language is used in  requiring the      
washing of the priests and of the       
sacrifices1 and there  was but one      
laver1 to supply all demands for water  
at the sanctuary4    #d4 ,but1 again3   
,on the day of atonement1 the high      
priest was required1 at  a certain time 
in the order of observances for the day1
 being alone in  the sanctuary1 to 8wash

 his flesh with water in the holy       
place40--,lev4  xvi1 #bd4 ,here1 at     
least1 there is no room for controversy4
 ,the laver was  outside the door of the
 tabernacle4 ,the priest was within1 8in
 the holy  place40 ,in it1 there was no 
vessel in which an immersion could take 
place4 ,immersion was not merely        
improbable4--,it was impossible4 ,the   
circumstances compel us to accept the   
language of the place1 just as it       
stands2 and to believe that the high    
priest1 on this occasion washed         
himself1 and that he did so1 as all     
washings of the person are  performed1  
8with water10 as an instrumental means2 
and that it was  applied with his own   
hands to his own person4    #e4 ,living 
or fresh water is the most familiar     
,scriptural symbol of the  ,holy        
,spirit4 ,this is fully considered      
elsewhere4 ,in the symbolism of the     
tabernacle and temple1 the water of the 
lavers and sea of brass was the         
appointed symbol of that blessed        

,person1 as the source of all cleansing 
and sanctifying influences4 ,in this    
view1 the fact is instructive1 that1  in
 the temple of ,ezekiel's vision1       
7,ezek4 xl-xlviii7 there was no laver2  
but1 instead1 the waters of the river of
 life flowed from the spot on  which the
 laver should have stood4 ,jewish       
tradition states the laver to  have     
stood on the south side of the door of  
the tabernacle1 which looked  toward the
 east4 ,that was the position of the    
brazen sea4 8,he set the  sea on the    
right side of the house1 eastward1 over 
against the south40--#a  ,kings vii1    
#ci4 8,on the right side of the east    
end1 over against the  south40--#b      
,chron4 iv1 #aj4 ,in ,ezekiel1 8the     
forefront of the house stood  toward the
 east1 and the waters came down from    
under1 from the right  side of the house
 at the south side of the               
altar40--,ezek4 xlvii1 #a4 ,nor  is it  
unworthy of consideration1 that1 if the 
laver was designed as a  baptistery or  

immersion font1 the living stream       
described by ,ezekiel was  wholly       
inadequate to such a purpose2 being1 at 
that point1 but a  rivulet1 not ankle   
deep4 7,ib4 #c-e47    #f4 ,the meaning  
of the water1 taken in connection with  
the relation which  ,moses1 by divine   
appointment1 sustained to ,aaron1       
suggests the  interpretation of the     
washing of the latter by ,moses4 ,moses 
was to ,aaron  8instead of ,god0 7,ex4  
iv1 #af72 and since ,aaron's priesthood 
was typical  of that of the ,lord       
,jesus1 it follows1 that the action of  
,moses1 in  washing his brother1 and    
then robing him in the holy garments of 
the  priesthood1 was typical of the     
agency of the ,father1 in endowing our  
great ,high ,priest1 through the ,holy  
,spirit1 with a sinless humanity1       
7,heb4 x1 #e-g7 and in it1 investing him
 with the eternal priesthood which  he  
now fulfills4 ,this washing of ,aaron is
 to be discriminated from his  official 
anointing4 ,the latter signified the    

official gifts and  qualifications of   
,christ1 whilst the former had respect  
to his birth and  growth in personal    
holiness4 7,luke ii1 #eb47    #g4 ,the  
significance of the feet1 in the        
figurative system of the  ,scriptures1  
appears in the proverb1 which1 among the
 things that the  ,lord hates1          
enumerates 8feet that be swift in       
running to  mischief40--,prov4 vi1 #ah4 
,on the other hand1 the ,psalmist       
says1--8,i turned  my feet unto thy     
testimonies40--8,i refrained my feet    
from every evil  way40--,ps4 cxix1 #ei1 
#aja4 ,the hands and feet1 together1    
represent1 fully1  the active energies  
of man4 ,and the priests washing their  
hands and  feet1 when they came to      
minister at the altar was typical of the
 active  righteousness of the ,lord     
,jesus4 ,this is the more apparent1 when
  associated with the other fact1 that  
in fulfilling the office for which  they
 thus washed themselves1 they were      
required1 as already stated1 to  wash   

the inwards and the legs of the burnt   
offerings1 7,lev4 i1 #i1 #ac2  etc472   
the inwards1 or bowels representing the 
affections1 and the legs  the active    
powers4 ,thus1 the priests and the      
sacrifices together  typified the       
essential holiness and the active       
obedience of the ,lord  ,jesus1 8who1   
through the eternal ,spirit1 offered    
himself1 without spot1  to ,god40--,heb4
 ix1 #ad4 ,in all this1 there is still  
nothing to demand1 to  suggest1 or      
allow1 the idea of immersion4 ,the      
significance of the rites  accords      
perfectly with all the other            
irresistible indications1 which  lead us
 to the conclusion that under no        
circumstances was immersion ever  used  
in the washings of the priests1 or the  
rites of the tabernacle and  temple     
service4            ,,section           
,,xxxii4--,like these were the ,washings
 of the ,people4    ,the conclusion just
 indicated as to the washings of the    
priests1 carries  with it a like        

decision respecting all the             
self-performed washings4    #a4 ,the    
word rhatz1 to wash1 is used in the same
 manner1 in the  directions given with  
respect to all the various cases1 of    
hands1 feet  and person1--of priests and
 people1 and of the sacrificial pieces1 
alike4    #b4 ,the self-washings imposed
 on the people were of the same         
essential  nature and meaning as those  
of the priests4 ,in both1 the idea was  
that  of holiness and purity of heart   
and life1 maintained by personal        
watchfulness and efficiency through the 
grace of the ,holy ,spirit4 ,if  this   
idea was properly symbolized by the     
priestly ablutions without  immersion1  
the conclusion is unavoidable1 that     
among the people  immersion was unknown4
 ,to them1 the mode used by the priests 
would be  the standard of propriety4    
#c4 ,it is impossible to elicit any     
consistent meaning out of the supposed  
immersions4 ,the ritual system was      
characterized by congruity in all its   

parts1 and meaning everywhere4 ,what    
else upon ,baptist principles1 can  the 
immersions be thought to mean1 if not   
the burial of ,christ8 ,but how1  then1 
are we to understand the grades of      
washings1 of the hands1 and  feet1 and  
garments1 as so carefully distinguished 
from each other1 and  from that of the  
person8 ,what means the fact1 which is  
so clearly  marked1 that these washings 
were self-performed8 ,did ,christ entomb
  himself8 ,how are we to explain the   
washing of ,aaron by ,moses8 ,if        
immersion is typical of the burial of   
the ,lord ,jesus1 what pertinence  could
 it have to his birth and inauguration  
as priest8 ,what mean the  peculiar     
times at which the self-washings were to
 be performed1--the  priests being      
required always to wash before offering 
sacrifice or  ministering at the altar2 
whilst1 the unclean for seven days      
performed  the same rite at the end of  
the seven days1 after they had been     
restored from typical death8 ,was       

,christ buried before he had made of    
himself an offering and a sacrifice8    
,or1 again1 was it after he had1  by the
 ,spirit1 risen from the dead8 ,on the  
immersion theory1 the facts  can not be 
reconciled4    ,whilst all these        
considerations point decisively to one  
conclusion1  there is not a fact nor a  
circumstance to occasion even a moment's
  embarrassment in its acceptance4      
,assume the washings to have been       
immersions1 and confusion and perplexity
 invest the subject4 ,recognize  them in
 their true character as ablutions and  
not immersions1 and all is  clear and   
congruous4 ,the customs of the          
people1--the circumstances in  which the
 rites were performed1--the words used  
to describe them1--the  ritual relations
 in which they occur1--the analogies of 
the whole  system1--the examples of the 
priests1 and every casual incident and  
allusion1--all find1 in this view1 a    
center around which they cluster and    
shine1 in perfect harmony1 clearness and

 congruity of meaning4    ,the          
conclusion is impregnable4 ,immersion1  
as a rite of cleansing or  purifying1   
was utterly unknown to ,israel4 ,and1   
particularly1 there is  nothing whatever
 to be found1 in all the records of the 
,levitical system  to which the         
advocates of immersion can point and    
say1--8,here are the  ordinances of     
which ,paul speaks1 wherein divers      
immersions were imposed  on ,israel1    
until the time of reformation40 ,it is  
therefore certain that  in the          
vocabulary of ,paul1 ,,baptizo did not  
mean1 to immerse1 and  baptism is not so
 performed4              ,,section      
,,xxxiii4--,defilements and ,purifyings 
of ,things4    ,things1 as well as      
persons1 were liable to defilements1    
both the major  and the minor1 and the  
law made correspondent provision for    
their  cleansing4    #a4 ,to the class  
of minor defilements belonged those of  
wooden vessels1  and bags of cloth or   
skin1 which had been touched by the dead

 carcase of  an unclean animal4 8,it    
must be put into water10 and be unclean 
until the  even4 7,lev4 xi1 #cb47 ,here1
 at last1 is an immersion2 the only one 
found  in the entire law4 ,the case is  
of great interest as illustrating the   
ease and clearness with which immersion 
is expressed when it was  intended4 ,we 
search in vain for any corresponding    
directions1 in the  case of             
persons3--8,they must be put into       
water40 ,this rule moreover is of  great
 importance1 as constituting a standard 
of reference by which to  ascertain the 
divine estimation of the value of       
immersion as a ritual  purifying4 ,of   
certain animals1 the ordinance was that 
8whosoever doth  touch them1 when they  
be dead1 shall be unclean until the     
even4 ,and upon  whatsoever any of them1
 when they are dead1 doth fall1 it shall
 be  unclean2 whether it be any vessel  
of wood1 or raiment1 or skin1 or sack1  
whatsoever vessel it be wherein any work
 is done1 it must be put into  water1   

and it shall be unclean until the       
even2--so it shall be  cleansed40--,ib4 
#ca1 #cb4 ,thus1 it appears1 from both  
examples1--of persons  and of           
things1--that the uncleanness described 
was of the minor grade1  which continued
 only till the even4 ,in fact1 it seems 
to have been the  lightest form of this 
grade4 ,for1 while the law provided that
 he that  bore such carcase must 8wash  
his clothes10 7vs4 #be1 #bh7 and be     
unclean  until the even1--it directed1  
concerning the present case of mere     
casual  and momentary contact by        
touching it1 that he shall be 8unclean  
until  the even10 without any           
prescription of cleansing rites4        
7,compare also1  v4 #bi47 ,the meaning  
of this may be gathered from a          
comparison of #a ,cor4  v1 #i-ac4 ,in   
the ,levitical system1 unclean beasts   
seem to represent  unregenerate men4 ,to
 ,god's people1 a certain amount of     
contact with them  is inevitable2 from  
which1 therefore1 and its defiling      

influences1 the  only remedy is to be   
looked for in the ending of this life1  
and the  entrance upon heaven's rest4   
,the emphasis of the ritual warnings    
was1  therefore1 directed1 not against  
involuntary and casual contact with the 
evil1 but against dalliance with it1    
expressed by carrying and eating  the   
unclean4 ,the immersion which we have   
found to be prescribed1 was  appointed1 
not for persons1 but for things1--and   
for things tainted with  this slightest 
of all the defilements known to the law4
 ,on the other  hand1 as we shall       
presently see1 for major defilements of 
things1--by the  dead and by            
leprosy1--the same sacrificial rites1   
and sprinkling of water  were ordained1 
as in the case of persons4 ,such is the 
divine testimony  as to the relative    
ritual value of immersion and           
sprinkling4 ,i will not  wrong the      
intelligence of the reader1 by          
discussing the possibility of  this     
immersion1 being what ,paul meant by the

 8divers baptisms0 of the  law4         
,other minor defilements of things were1
 7#a47 ,brazen vessels used for  cooking
 the flesh of the sin offerings4 ,they  
were to be 8scoured and  rinsed in      
water40 ,if the vessel was of           
earthenware1 it was to be broken4       
7,lev4 vi1 #bh4 ,compare #a ,cor4 xi1   
#bd47 7#b47 8,the vessel of earth that  
he  toucheth1 which hath an issue1 shall
 be broken2 and every vessel of wood    
shall be rinsed in water40--,ib4 xv1    
#ab4    #b4 ,things defiled by the dead1
 were to be sprinkled with the water of 
separation1 on the third day and on the 
seventh4 7,num4 xix1 #ad1 #ae1 #ah47    
,in the case of the spoil of ,midian1   
there was a further  purifying4--8,every
 thing that may abide the fire1 ye shall
 make it go  through the fire2 and it   
shall be clean2 nevertheless it shall be
  purified with the water of separation2
 and all that abideth not the fire  ye  
shall make go through the water40--,num4
 xxxi1 #bc4 ,the word 8go  through10    

here1 is the same that is used when     
,jesse is said to have  caused seven of 
his sons to 8pass by10 and to 8pass     
before0 ,samuel1 7#a  ,sam4 xvi1 #i1    
#aj72 when ,jacob caused his household  
to 8pass over0 the  brook1 7margin1     
,gen4 xxxii1 #bc72 and when ,god        
promised to make all his  goodness to   
8pass before0 ,moses4 7,ex4 xxxiii1     
#ai47 ,the alternatives here  of fire   
and water seem to have reference to the 
two great facts of  purgation in the    
world's history1 of which ,peter speaks4
 7#b ,pet4 iii1  #e-g47 ,the deluge was 
a purifying of the earth1 defiled by    
sin1 and so  will the fire be1 in the   
final day4    #c4 ,a house infected with
 leprosy1 when cured1 was treated in a  
manner  essentially the same as was a   
person so afflicted4 7,lev4 xiv1        
#cd-ec47                                
,,part ,v4                  ,,later     
,,traces ,,of ,,the ,,sprinkled         
,,baptisms4                             
,,section ,,xxxiv4--,old ,testament     

,allusions4    ,the rite of purifying   
with the ashes of the red heifer was one
 of the  most familiar and impressive of
 the ,mosaic institutions4 ,that its    
observance was maintained through the   
whole course of ,israel's history1  is  
evinced by the frequent allusions of the
 sacred writers4 ,king ,saul  found in  
the ordinances on this subject an       
explanation of ,david's  absence from   
his table4--8,something hath befallen   
him4 ,he is not clean3  surely he is not
 clean40--#a ,sam4 xx1 #bf4 ,the words  
of ,david himself have  been referred to
 already1 as he cries1--8,purge me with 
hyssop1 and ,i  shall be clean40--,psa4 
li1 #g4 ,this was written about five    
hundred years  after the giving of the  
law4 ,three centuries later1 the ,lord  
says to  ,israel by ,hosea1--8,their    
sacrifices shall be unto them as the    
bread of  mourners10 7that is1 bread    
made or touched by those that were      
defiled by  the dead71 8all that eat    
thereof shall be polluted40--,hosea ix1 

#d4 ,isaiah  began his prophecy about   
twenty-five years later1--about ,b4 ,c4 
#gfj-fih4  ,in his time a great revival 
took place1 under the hand of ,king     
,hezekiah1  in connection with which the
 laws of purification came into         
prominent  notice4 ,it began with the   
exhortation of ,hezekiah1 to the priests
 and  ,levites4--8,hear me1 ye ,levites2
 sanctify0 7or1 cleanse7 8now           
yourselves1 and sanctify the house of   
the ,lord ,god of your fathers2 and     
carry forth the filthiness out of the   
holy place40--#b ,chron4 xxix1 #e4      
,when this was done1 the king appointed 
a service of dedication4 ,in it  8the   
priests were too few1 so that they could
 not flay all the burnt  offerings2     
wherefore1 their brethren the ,levites  
did help them1 till the  work was ended1
 and until the other priests had        
sanctified themselves3  for the ,levites
 were more upright in heart to sanctify 
themselves than  the priests40--vs4 #cd4
 ,immediately afterward the king kept a 

great  passover1 gathering the remnants 
of the ten tribes1 with ,judah4 8,and   
the  priests and the ,levites were      
ashamed and sanctified themselves1 444  
for  there were many in the congregation
 that were not sanctified3 therefore    
the ,levites had charge of the killing  
of the passovers for every one  that was
 not clean1 to sanctify them unto the   
,lord4 ,for a multitude of  the people1 
even many of ,ephraim and ,manasseh1    
,issachar and ,zebulun1 had  not        
cleansed themselves1 yet did they eat   
the passover otherwise than it  was     
written4 ,but ,hezekiah prayed for them1
 saying1 ,the good ,lord pardon  every  
one that prepareth his heart to seek    
,god1 the ,lord ,god of his  fathers1   
though he be not cleansed according to  
the purification of the  sanctuary4 ,and
 the ,lord hearkened to ,hezekiah1 and  
healed the  people40--,ib4 xxx1 #ae-bj4 
,in ,isaiah1 occurs that prophecy of    
,god's grace for the ,gentiles1 8,behold
  my servant1 444 as many were astonied 

at thee1 his visage was so marred  more 
than any man1 and his form more than the
 sons of men2 so shall he  sprinkle many
 nations40--,isa4 lii1 #ac-ae4 ,there   
are two words in the  original ,hebrew1 
meaning1 to sprinkle4 ,that which here  
occurs is used to  describe the         
purifying of the leper1 and of those    
defiled by the dead4  ,the priest1 with 
the scarlet wool1 cedar wood and hyssop1
 8shall  sprinkle upon him that is to be
 cleansed from the leprosy1 seven       
times40--,lev4 xiv1 #g4 8,a clean person
 shall take hyssop and dip it in the    
water1 and sprinkle it upon the tent1   
and upon all the vessels1 and  upon the 
persons40--,num4 xix1 #ah4 ,the ,jewish 
translators of the  ,septuagint1 have   
rendered the passage1 8so shall he      
astonish many  nations40 ,but this only 
shows how willingly those writers would 
have  obliterated from the text the     
promise of salvation for the ,gentiles1 
which it contains4 ,we know that the    
,gentiles were by the law1 held to be   

unclean--8dead in trespasses and        
sins40--,eph4 ii1 #a1 #aa2 ,acts x1     
#ad-af1  #bh2 xv1 #i4 ,we have seen     
baptism by sprinkling to have been      
appointed for  the purifying of every   
kind of uncleanness1 and witnessed its  
use in the  reception of the children of
 ,midian4 ,moreover1 the word here found
 in  the original is everywhere else    
used in the sense of sprinkling4 ,with  
one exception1 it is invariably employed
 as descriptive of the ritual           
purifyings4 ,the exception describes the
 sprinkling or spattering of the  blood 
of ,jezebel1 when she was hurled from   
the height of the palace4 7#b  ,kings   
ix1 #cc47 ,there is no conceivable      
reason for making the text an  exception
 to the meaning thus invariably         
indicated4 ,christ1 the  ,baptizer1 will
 sprinkle many nations4 ,he 8will pour  
out of his ,spirit on  all              
flesh40--,acts ii1 #ag2 ,joel ii1 #bh4  
,of this it is that ,isaiah speaks  in  
the place in question4    ,the same     

grace was promised to ,israel by the    
prophet ,ezekiel 7,b4 ,c4  #eie-egd71 in
 language which we have already quoted1 
8,then will ,i  sprinkle clean water    
upon you1 and ye shall be               
clean40--,ezek4 xxxvi1  #bd-bg4 ,in this
 prophet's vision of the future temple1 
he says of the  priests3 8,they shall   
come at no dead person to defile        
themselves3 but  for father1 or for     
mother1 or for son1 or for daughter1 for
 brother1 or  for sister that hath had  
no husband1 they may defile themselves4 
,and  after he is cleansed1 they shall  
reckon unto him seven days4 ,and in the 
day that he goeth into the sanctuary1   
unto the inner court to minister  in the
 sanctuary he shall offer his           
sin-offering1 saith the ,lord           
,god40--,ezek4 xliv1 #be-bg4    ,about  
fifty years after the close of          
,ezekiel's prophecy ,haggai was sent  to
 ,judah 7,b4 ,c4 #ebj74 ,he inquires of 
the priests1 respecting 8bread1 or      
pottage1 or wine1 or oil1 or any meat10 

8,if one that is unclean by a  dead body
 touch any of these shall it be unclean8
 ,and the priests  answered1 and said1  
,it shall be unclean40--,hag4 ii1 #ac4  
,except the brief testimony of ,malachi1
 ,zechariah was the last of the         
prophets4 ,his ministry closed1 about   
,b4 ,c4 #dhg4 ,in his prophecy occurs   
that promise of 8a fountain opened to   
the house of ,david and to the          
inhabitants of ,jerusalem1 for sin and  
for uncleanness40--,zech4 xiii1 #a4     
,the word1 8fountain10 in the original  
means a flowing spring1 8opened10  as   
was the rock in the wilderness2 of which
 the ,psalmist says1 8,he  opened the   
rock and the waters gushed out2 they ran
 in the dry places  like a              
river40--,psa4 cv1 #da4 ,the language of
 ,zechariah seems to be an  allusion to 
this4    ,we have thus traced the       
baptism of purifying with the water of  
separation through the writings of the  
prophets for a thousand years1  from the
 time of its institution to within less 

than five hundred years  of the coming  
of ,christ4 ,we shall presently follow  
it down to the time  of ,christ and to  
the destruction of ,jerusalem4          
,,section ,,xxxv4--,rabbinic ,traditions
 as to the ,red ,heifer4    ,according  
to ,jewish tradition the burning of the 
red heifer took place  but nine times1  
from the beginning1 until the final     
dispersion of the  nation4 ,the first   
was by ,eleazar1 in the wilderness4     
7,num4 xix1 #c47  ,this1 they say1 was  
not repeated for more than a thousand   
years1 when  ,ezra offered the second1  
upon the return of the captivity from   
,babylon4  ,from that time1 until the   
destruction of ,jerusalem by ,titus was 
about  five hundred years1 during which 
they report seven heifers to have been  
burned--two by ,simon1 the just1 two by 
,johanan1 the father of ,matthias1  one 
by ,elioenai1 the son of ,hakkoph1 one  
by ,hananeel ,hammizri1 and one  by     
,ishmael1 the son of ,fabi4 ,since then1
 it has been impossible for them  to    

fulfill the rite according to the law1  
as the altar and temple are no  more4   
,the tenth they say will be offered by  
the ,messiah1 at his  coming4#bb        
,lightfoot finds in the increased       
frequency with which the  heifer was    
burned1 during the later period of      
,jewish history1 a  circumstantial      
illustration of the growing spirit of   
ritualism1 which  multiplied the        
occasions of using the ashes4 ,it is1   
however1 impossible  to accept the      
account1 at least1 as to the earlier    
period1 as authentic  history4 ,it is   
probably mere conjecture1 suggested by  
the silence of the  ,scriptures1 and is 
most improbable in itself4 ,but the     
later tradition is  more reliable2 as1  
at the time when it was put upon record1
 the ,jews  were undoubtedly in         
possession of abundant historical       
materials1 for the  period subsequent to
 the return of the captivity under      
,ezra4 ,according  to this account1     
seven heifers served all the purposes of

 that form of  purification1 for five   
hundred years4 ,in that time1 over      
fifteen  generations1 or not less than  
fifty millions of ,jews were consigned  
to  the sepulcher1 and the consequent   
sprinkling administered to the          
families1 attendants1 houses1 and       
furniture4 ,if we ignore all other      
applications of these ashes1 to those   
defiled by the slain in battle1  and to 
those subject to other causes of        
defilement1 it is still evident  that   
the sufficiency and virtue of the rite  
were not held to depend upon  the       
quantity of the ashes employed1 and that
 the amount actually used  was so minute
 that it can not have been perceptible  
in the water4 ,the  manner of           
administration was thus true to the     
nature of the ordinance1  as having no  
intrinsic virtue1 in itself1 but only in
 its significance  as addressed to      
intelligence and faith4 ,and it prepared
 the minds of the  people to witness    
without perplexity1 the change from     

water in which an  inappreciable        
quantity of ashes appealed to the       
imagination1 to that in  which1 while no
 ashes were used1 the association of    
ideas and meaning  remained the same4   
,footnote #bb3      ,juchasin1 fol #af1 
in ,lightfoot4             ,,section    
,,xxxvi4--,the ,festival of the         
,outpouring of ,water4    ,not only are 
the ,old ,testament ,scriptures full of 
the doctrine of the  outpouring of the  
,spirit1 under the figure of living     
water2 but one of  the most remarkable  
of the institutions observed by the     
,jews from the  days of the prophets    
here last quoted1 had immediate relation
 to the  same thing4 ,it was called     
8,the festival of the outpouring of     
water40 ,its  origin was by the ,jews   
attributed to the prophets ,haggai and  
,zechariah1  under whose ministry the   
temple was rebuilt1 and the ordinances  
restored2 a tradition which is confirmed
 by internal evidence4 ,the  festival   
was incorporated with the feast of the  

ingathering1 or  tabernacles4 ,that     
feast seems to have been the pre-eminent
 type of the  prosperity1 the rest and  
gladness of the kingdom of ,messiah4 ,by
 the law1  the people were required to  
gather 8the boughs0 7in the margin1 8the
  fruit07 8of goodly trees1 branches of 
palm trees1 and the boughs of  thick    
trees1 and willows of the brook1 and ye 
shall rejoice before the  ,lord your    
,god seven days40--,lev4 xxiii1 #dj4    
,they used the fruit of the  citron or  
lemon1 with branches of the palm and the
 myrtle1 and willows  from the brook    
,kedron4 ,these tied together in one    
bunch were called1 the  lulab4 ,early on
 the morning of the first day of the    
feast1 the people1  clothed in holiday  
garb1 assembled at the temple1 each     
having a lulab in  one hand and a citron
 in the other1 and each carrying a      
branch of  willow1 with which they      
adorned the altar round about4 ,as soon 
as the  morning sacrifice was placed on 
the altar1 a priest descended to the    

fountain of ,siloam1 which flowed from  
the foot of the temple mount1  bearing a
 golden vase or pitcher1 which he filled
 with water4 ,as he  entered the court1 
through that gate which was hence called
 8the water  gate10 the trumpets        
sounded4 ,he ascended to the great altar
 of burnt  offering1 where were placed  
two silver bowls1 one on the east side  
of  the altar and the other on the west1
 one of which contained wine4 ,into  the
 other1 he poured the water from the    
golden vessel1 and then mingling  the   
water and wine1 slowly poured it on the 
ground1 as it would seem1 to  the east  
and to the west1 as the bowls were      
placed4 7,compare ,zech4 xiv1  #h47 ,in 
the mean time the temple choir sang the 
,hallel to the  accompaniment of        
instruments of music4#bc ,then1 the     
people who thronged  the court marched  
in procession about the altar1 waving   
their lulabs1  and setting them bending 
toward it1 the trumpets sounding and the
 people  shouting1 8,hallelujah60 and   

8,hosanna60 with ejaculations of prayer1
  thanksgiving and praise1 selected from
 the ,psalms4 ,in this service1 even    
the little children1 as soon as able to 
wave a palm branch1 were  encouraged to 
join4 ,after this they went home to     
dine1 and spent the  afternoon reading  
the law or hearing the expositions of   
learned scribes4  ,in the evening       
commenced the festive joy of the        
outpouring of the water4  ,the water was
 drawn and poured out1 at the time of   
the morning sacrifice  and in connection
 with it1--a solemnity in the presence  
of which any  hilarious demonstrations  
were inopportune4 ,the festivity was    
therefore  reserved until the evening4  
,the multitude then assembled in the    
court of  the women1 that being the     
largest court1 and the nearest approach 
that  the women as a body could make to 
the holy house4 ,on this occasion they  
occupied the galleries which surrounded 
the court1 whilst the men  thronged the 
open space4 ,at suitable places1 in the 

court there were  great candelabra of   
such size and height that they          
overlooked the whole  temple mount4 ,a  
ladder stood by each1 by means of which 
young priests  from time to time        
ascended and replenished the oil1 of    
which each bowl  is reported by the     
,talmud to have held seven or eight     
gallons4 ,many of  the people also      
carried torches1 so that the whole mount
 was flooded  with light4 ,the festivity
 was begun by the temple choir of       
priests1 who1  standing in order upon   
the fifteen steps that led down from the
 court of  ,israel to that of the women1
 chanted some of the 8songs of degrees10
 to  the accompaniment of instruments2  
whilst such of the people as were       
skilled in music joined their voices and
 instruments4 ,then1 the chief  men of  
the nation1 rulers of synagogues1       
members of the sanhedrim1  scribes1     
doctors of the law1 and all such as were
 of eminent rank or  repute for gifts or
 piety laid off their outer robes1 and  

joined in a  joyous leaping and dancing1
 in the presence of the multitude1      
singing  and shouting ,hosannas and     
,hallelujahs1 and ejaculating the       
praises of  ,god4 ,thus a great part of 
the night was expended1 each one        
emulating the  others in imitation of   
the humility of ,david1 at the bringing 
up of the  ark 7#b ,sam4 vi1 #ae1 #af72 
for1 the excitement now indulged in1 the
  leaping and dancing1 were1 at other   
times1 accounted unbecoming the  dignity
 of the nobles of ,israel4 ,at length1  
two of the priests1 standing  in the    
gate of ,nicanor1 which was at the head 
of the stairway1 sounded  their         
trumpets1 and descending the steps      
continued to sound as they  traversed   
the court1 until they came to the       
eastern gate4 ,here they  turned around 
toward the west1 so as to face the      
temple4 ,they then  cried1--8,our       
fathers who were in this place1 turned  
their backs to the  temple of the ,lord1
 and their faces toward the east4#bd    

,but as for us1  we turn to ,him1 and   
our eyes look unto ,him40 ,the assembly 
then  dispersed4 ,with slight           
variations1 the same order was observed 
each of  the seven days of the feast4#be
    ,footnote #bc3      ,ps4            
cxiii-cxviii1 were known among the ,jews
 as1 the ,hallel1 that is1    ,praise1  
being sung at the temple on the first of
 each month1 and at    the annual       
feasts4    ,footnote #bd3      ,see     
,ezek4 viii1 #af4    ,footnote #be3     
,lightfoot on this ,feast and that of   
,tabernacles4 ,lewis's 8,origines       
,hebrae40 ,pool's 8,synopsis10 etc4     
,the joy of the people at the           
ingathering of the harvest and the      
prosperous end of the labors of the     
year1--the gay and festive appearance   
of the city1 every housetop and open    
space1 and even the sides and top  of   
the mount of ,olives1 covered with the  
green booths1--the extraordinary        
services at the temple1 where more      
sacrifices were offered during the  week

 than in all the other feasts of the    
year together1--the green  willows      
adorning the altar and daily            
renewed--the processions around it1  the
 branches carried by the people1--the   
trumpets1 songs1 and  ,hosannas1--and1  
at night1 the flaming lights1 the       
jubliant concourse1 the  waving of the  
lulabs1 the music and dancing1 the      
shoutings1 songs1 and  trumpets1 must   
have presented a scene of exhilaration  
and gladness hard  to conceive4 ,it was 
a saying of the rabbins1 that 8,he that 
has not  witnessed the festivity of the 
pouring out of the water1 has never seen
  festivity at all40    ,the rabbins are
 obscure in their explanations of the   
observance here  described4 ,some would 
represent it as a thanksgiving for the  
rains by  which the soil had been       
fertilized and the harvests matured4    
,but with a  better appreciation1 ,rabbi
 ,levi is reported in the ,talmud1 8,why
 is it  called the drawing of water8    
,says ,rabbi ,levi1 ,because of the     

receiving  of the ,holy ,spirit1        
according to that which is              
written1--,with joy will we  draw water 
from the wells of salvation40--,isa4    
xii1 #c4 ,that the  outpouring had      
reference1 not to the receiving of the  
,spirit by ,israel1  but to its         
outpouring upon the ,gentiles1 in the   
days of the ,messiah1 is  confirmed by  
the tenor of the prophecies of ,haggai  
and ,zechariah1 the  authors of the     
observance1 and by language of our      
,savior1 which  expositors agree in     
referring to this rite4 ,both of those  
prophets  encouraged ,judah in          
rebuilding the temple by the assurance  
that 8the  ,desire of all nations should
 come0 to it4--,hag4 ii1 #g4 ,said the  
,lord1 by  ,zechariah1 8,rejoice        
greatly1 ,o daughter of ,zion2 ,shout1  
,o daughter of  ,jerusalem2 behold thy  
,king cometh unto thee3 he is just and  
having  salvation3 lowly and riding upon
 an ass and upon a colt the foal of an  
ass4444 ,it shall come to pass1 in that 

day1 that ,i will seek to destroy  all  
the nations that come against           
,jerusalem4 ,and ,i will pour upon the  
house of ,david and upon the inhabitants
 of ,jerusalem the ,spirit of grace  and
 of supplications1 and they shall look  
upon me whom they have  pierced1 and    
they shall mourn for him4444 ,in that   
day there shall be a  fountain opened to
 the house of ,david and to the         
inhabitants of  ,jerusalem1 for sin and 
for uncleanness4444 ,and it shall be in 
that day1  that living waters shall go  
out from ,jerusalem3 half of them toward
 the  former sea1 and half of them      
toward the hinder sea4 ,in summer and   
winter  shall it be4 ,and the ,lord     
shall be king over all the earth3 ,in   
that day  there shall be one ,lord1 and 
his name one4444 ,and it shall come to  
pass  that every one that is left of all
 the nations which came against         
,jerusalem1 shall even go up1 from year 
to year1 to worship the ,king1 the      
,lord of hosts1 and to keep the feast of

 tabernacles40--,zech4 ix1 #i2 xii1  #i1
 #aj2 xiii1 #a2 xiv1 #h1 #i1 #af4    ,to
 all this1 reference is evidently had in
 the incident related by the            
evangelist1 ,john1 as occurring at this 
feast4--8,in the last day1 that  great  
day of the feast1 ,jesus stood and      
cried1 saying1 ,if any man  thirst1 let 
him come unto me and drink4 ,he that    
believeth in me1 as the  ,scripture hath
 said1 out of his belly shall flow      
rivers of living water4  ,but this spake
 he of the ,spirit1 which they that     
believe on him should  receive2 for the 
,holy ,ghost was not yet given1 because 
that ,jesus was  not yet                
glorified40--,john vii1 #cg-ci4 ,these  
words of ,jesus1 as will  hereafter     
appear1 had distinct reference to the   
giving of the gospel to  the ,gentiles4 
,a few additional facts will shed a     
clearer light upon the  meaning of the  
festival4    ,the feast of tabernacles1 
strictly so called1 was of seven days'  
continuance2 during which the people    

dwelt in booths4 ,on the eighth day1    
they removed the booths and re-entered  
their houses4 ,they observed that  day  
as a distinct and peculiar festival4    
8,on the eighth day shall be a  holy    
convocation unto you2 and ye shall offer
 an offering made by fire  unto the     
,lord2 it is a solemn assembly40 7,lev4 
xxiii1 #cf2 ,deut4 xvi1  #ac-ae47       
,during the seven days the offerings    
upon the altar had a very  remarkable   
order4 ,on the first day1 they were     
8thirteen young bullocks1  two rams1 and
 fourteen lambs of the first year10 and 
one kid of the  goats for a sin         
offering4 ,these were in addition to the
 ordinary daily  offerings4 ,on each    
successive day1 the number of the       
bullocks was  reduced by one1 whilst the
 other offerings remained the same4 ,but
 on the  eighth day the offering was one
 bullock1 one ram1 and seven lambs1 and 
one goat for a sin offering4 7,num4     
xxix1 #ab-ch47 ,on this peculiar order  
of sacrifices1 the explanations of the  

scribes are various4 ,in the  ,talmud1  
,rabbi ,solomon states the bullocks1    
whose aggregate number for  the seven   
days was seventy1 to have represented   
the seventy idolatrous  nations2 that   
being1 as the ,jews supposed1 their     
number4 ,these must be  continually     
diminished1 while ,israel1 represented  
by the other  offerings1 remains4#bf    
,says ,pool1--8,the eighth day was the  
great day1  not by divine appointment1  
but from the opinion of the ,jews1 who  
regarded the sacrifices and prayers of  
the other days as made1 not so  much for
 themselves as for the other nations2   
but the eighth1 as being  solely for    
themselves40#bg ,hence the              
,targum1--8,the eighth day shall be     
holy4 ,thou seest1 ,o ,god1 that ,israel
 in the feast of tabernacles1  offers   
before thee seventy bullocks1 for the   
seventy nations1 for which  they ought  
to love us4 ,but for our love1 they are 
our adversaries4 ,the  holy blessed ,god
 therefore saith to ,israel1 ,offer for 

yourselves on the  eighth day40#bh      
,footnote #bf3      ,rabbi ,solomon on  
,num4 xxix1 in ,lightfoot on this feast4
    ,footnote #bg3      ,pool's         
,synopsis1 on ,john vii1 #cg4 ,he refers
 to ,grotius4    ,footnote #bh3         
,lewis's ,origines ,hebrae1 p4 #fjf4    
,the gospels render us familiar with the
 religion of the scribes4 ,by the  help 
of tradition it sought to divest the law
 of ,god of its claim upon  the         
allegiance of the heart1 to obscure and 
set aside the spiritual  meaning of its 
rites1 and to substitute a system of    
minute outward  observances1 and a      
fanatical pride in the blood of         
,abraham1 which looked  scornfully down 
on all other nations as unclean and     
accursed4 ,this  system was embodied in 
the ,talmud1 and culminated in the      
compilation of  that work1 several      
centuries after the destruction of the  
temple and the  downfall of the nation4 
,when1 therefore1 among the idle        
traditions which  fill the pages of that

 work1 we come upon occasional traces of
 a  profounder spiritual exegesis1 and  
sentiments respecting the ,gentiles     
more in harmony with the spirit of ,old 
,testament prophecy1 we may  confidently
 recognize them as precious vestiges of 
truth1 which have  escaped obliteration1
 as they were transmitted through that  
uncongenial  channel1 from a distant and
 purer antiquity4    ,such is the       
conviction which will result from a     
careful comparison of  the traditions   
above cited with the accounts of the    
rites in question1  the language of the 
prophets1 and the words of ,jesus to    
which reference  has just been made4 ,by
 the light thus concentrated1 we see1 in
 the  ingathering of the harvest of the 
holy land and the festivities           
following1 a type and prophecy of the   
ingathering of the nations into  the    
fold of ,israel1 under the scepter of   
,messiah1 and the songs and joy  that   
hail their coming4 ,then the solemnity  
of the eighth day may have  anticipated 

the time when1 opposition withdrawn1 all
 nations 8shall go  up from year to year
 to worship the ,king the ,lord of      
hosts1 and to keep  the feast of        
tabernacles10 when 8the ,lord shall be  
,king over all the  earth1 and there    
shall be one ,lord1 and his name ,one40 
,in this light1  ,israel appears in her 
lofty character and office as the       
priest-kingdom1  standing as mediator   
for the nations1 and making for them    
offerings of  atonement and             
intercessions4 ,nor less significant was
 the drawing of the  water from         
8,siloah's brook that flowed            
,fast by the oracle of ,god10    and its
 outpouring by the priest upon the      
earth1 mingled with wine4 ,from  that   
same fountain1 during the same period of
 ,israel's history1 it was  the rule to 
draw all water that was used at         
,jerusalem for purification  with the   
water of separation1 especially for     
those who came to the  annual feasts4   
,to this1 ,zechariah alludes in his     

prophecy of that day  when 8there shall 
be a fountain opened to the house of    
,david and to the  inhabitants of       
,jerusalem1 for sin and for             
uncleanness40--,zech4 xiii1 #a4  ,by her
 great ,high ,priest1 was to be         
dispensed to ,israel and through her  to
 all the earth1 the ,spirit's grace1    
conveying to the nations of the         
,gentiles the virtue of the blood of    
,calvary4 ,jerusalem and the temple     
were to be the source of those healing  
waters which were to flow to the  east  
and to the west1 8toward the former sea1
 and toward the hinder  sea10 to gladden
 the world4 7,zech4 xiv1 #h47           
,,section ,,xxxvii4--,the ,hellenistic  
,greek4    ,after the close of ,old     
,testament prophecy1 the conquests of   
,alexander of  ,macedon1 the consequent 
diffusion of the ,greeks1 and the favor 
which  that prince and his successors   
showed to the ,jews1 introduced an      
intimate intercourse between them and   
the ,greeks4 ,by him ,alexandria in     

,egypt was founded1 designated by his   
own name1 and intended to be the        
western capital of his empire4 ,in this 
new ,greek capital1 its founder         
assigned the ,jews an extensive section1
 and equal privileges with the          
,macedonians4 ,after the death of       
,alexander1 and the subdivision of his  
empire1 the ,ptolemies1 the ,greek kings
 of ,egypt1 continued to favor the      
,jews1 treating them on terms of        
equality with the ,greeks4 ,during the  
same period1 the persecutions suffered  
by the ,jews of ,palestine from the     
kings of ,syria1 drove multitudes into  
exile1 many of whom were attracted  to  
,egypt1 so that the ,jewish population  
of ,alexandria was at one time          
estimated at nearly a million of souls1 
occupying two of the five  districts of 
the city2 and at least1 for a time1     
governed by their own  ethnarch1 or     
superior magistrate4 ,among these ,jews1
 and those elsewhere  scattered in the  
,greek colonies1 their own language was 

gradually  superseded by the ,greek1    
into which1 at length1 the ,old         
,testament  ,scriptures were translated1
 in a version known as the ,septuagint4 
,of the  precise time and circumstances 
in which this version was made1 there is
  no reliable information1 except that  
it was done in ,alexandria1 within  the 
first quarter of the third century      
before ,christ4 ,in the time of         
,christ1 the ,greek had become the      
language of literature and of commerce  
for the civilized world4 ,among the     
,jews dispersed everywhere1 it was      
prevalent1 and was extensively used even
 in ,palestine itself1 and thus  became 
the divinely prepared channel for       
communicating the gospel to all         
nations4    ,but the language thus      
employed--the ,greek of the ,septuagint1
 the  ,apocrypha and the ,new           
,testament--was not what is known as    
classic ,greek4  ,the ,jews did not     
learn it in the schools of ,greece1 nor 
from a study of  her poets1 orators1 and

 philosophers4 ,it was the product of   
social and  business contact and        
intercourse of the one people with the  
other1 in a  land foreign to both4      
,already the purity of the ,attic had   
been lost1 by the commingling of the    
,macedonians with the various tribes of 
,greece proper and her  dependencies1 in
 the armies from which ,alexander's     
colonists were taken2  and still further
 by the mixed multitude which flocked to
 their new  settlements4 ,in the process
 of adaptation to the expression of     
,jewish  thought1 it was inevitably     
subjected to further modifications1 in  
definition1 in syntax1 in order and     
construction--in the very tone and      
spirit which pervade the whole4 ,by     
these modifications1 the language1      
which had grown up as the native and    
coeval expression of the idolatrous     
religion1 the arts and philosophy of    
pagan ,greece1 was adapted to become  a 
repository for the system of divine and 
saving truth1 contained in the          

,scriptures4 ,those ,jews who resided in
 ,alexandria and other ,greek cities1   
who spake this ,greek language1 and were
 more or less conformed to the  manners 
of the ,gentiles among whom they lived1 
were known among their  brethren1 as    
,hellenists1 that is1 ,greek ,jews1 and 
hence1 the ,greek  dialect used by them 
has acquired the designation of         
,hellenistic ,greek4    ,the authors of 
the ,new ,testament adopted this as the 
language of their  writings1 and1 in    
their references to the ,old ,testament1
 their  quotations are mostly made1 not 
from the ,hebrew1 but from the          
,septuagint1 or ,hellenistic version4   
,it was ordinarily used by the ,lord    
,jesus himself in his discourses4 ,it   
thus appears as the source and  standard
 of the language of the ,new ,testament4
    ,together with these ,greek         
,scriptures of the ,old ,testament1     
there have  been transmitted to us      
several other ,jewish documents of the  
same  period1 written in the same       

,hellenistic ,greek4 ,they are          
invaluable for  the light which they    
shed upon the history1 customs1 and     
modes of  thought and language of the   
,jews of that time2 although the attempt
 of  the church of ,rome1 to exalt some 
of them to an equal authority with the  
,scriptures1 has tended to fix a stigma 
on them1 as known to us under the  name 
of ,apocrypha4 ,incautious recourse to  
the rules and definitions of  classic   
,greek is liable to deceive and mislead 
us in the critical study  of the ,new   
,testament4 ,but conclusions            
intelligently deduced from the  language
 of the ,septuagint and of the other    
,jewish writers of that age1  are to be 
respected as of the highest authority on
 all questions of the  ,new ,testament  
language4 ,on the subject of our present
 investigation1  these authorities shed 
a flood of light4 ,in them1 we first    
find the  verb1 baptizo1 used to        
designate rites of religious purifying4 
,once in  the ,septuagint1 and twice in 

the ,apocrypha1 it is applied to ,hebrew
  rites of this nature4    ,that the use
 of the word to designate religious     
observances is peculiar  to the         
,hellenistic1 as contradistinguished    
from classic ,greek1 is  indisputable2  
and it is worthy of consideration1 how  
it came to be  selected from the ,greek 
vocabulary for this purpose4 ,the       
,hebrews of  ,egypt1 in their exile from
 the land of their fathers1 had not     
abandoned  but rather augmented their   
zeal for the institutions of ,moses4 ,a 
circumstance in their own history1 which
 at first might have seemed to  threaten
 a dissolution of the ties that bound   
them to the temple at  ,jerusalem1      
operated in fact to renovate and        
strengthen them4 ,this was1  the        
erection by some of their number1 of a  
temple at ,onias in ,egypt1 in          
imitation of that at ,jerusalem4 ,here1 
the ,levitical rites were  punctually   
observed under priests of the ,aaronic  
line and ,levites of the  sacred tribe4 

,for this they claimed warrant from the 
prophecy of ,isaiah1  xix1 #ai4--8;,in  
that day1 shall there be an altar to the
 ,lord in the midst  of the land of     
,egypt40 ,the adherents of this movement
 do not seem to  have been numerous1 and
 its effect was rather to increase the  
devotion  of the people to the temple at
 ,jerusalem1 and the ordinances there   
maintained4 ,among them1 was developed  
the same disposition which was          
prevalent in ,judea to give undue       
importance to multiplied rites of       
purifying2 and hence an increased and   
constant necessity of finding1 in  the  
,greek language which they were now     
adopting1 some word suitable to         
designate these rites4 ,in that language
 was the verb1 bapto1 meaning  7#a7 to  
dip2 7#b7 to wet by dipping2 7#c7 to    
wet1 irrespective of the  manner2 7#d7  
to dye by dipping1 and thence1 to dye1  
without respect to  mode--even by       
sprinkling4 ,but1 as we have seen1 the  
rites in question  were not dippings1   

nor were they dyeings1 and the word was 
never used by  the ,jews to designate   
them4 ,from this root1 the ,greeks      
derived the verb  baptizo4 7#a47 ,its   
primary meaning1 as used by them1       
was1--to bring into  the state of       
mersion4 ,this meaning had no respect to
 the mode of action1  whether by putting
 the subject under the fluid1 pouring it
 over him1 or  in whatever manner4 ,in  
other words1 it expressed not immersion1
 but  mersion1--not the mode of inducing
 the state1 but the state induced1--that
  of being embosomed in the mersing     
element4 ,from this primary             
signification1 was derived a secondary  
use of the word4 ,as any thing  that is 
mersed is in the possession and control 
of the mersing element1  the word was   
hence used to express the establishing  
of a complete  possession and           
controlling influence4 ,as we say that a
 man is                                 
drowned1--immersed1--overwhelmed1 in    
business1 in trouble1 in drunkenness1   

or in sleep2 having1 in these           
expressions1 no reference whatever to   
the  mode in which the described        
condition was brought about2 so the     
,greeks  used the verb baptizo4 ,they   
spoke of men as baptized with grief1    
with  passion1 with business cares4 ,an 
intoxicated person was 8baptized with   
wine10 etc4 ,in such use of the word1   
the essential idea is that of the       
action of a pervasive potency by which  
the subject is brought and held  in a   
new state or condition4 ,on this        
subject1 no authority could be  better  
or more conclusive than that of the     
,rev4 ,dr4 ,t4 ,j4 ,conant1 a  scholar  
of unquestioned eminence and whose      
researches on this subject  were        
undertaken at the request of the        
,american 7,baptist7 ,bible ,union4     
,the result of his investigations he    
thus states4 8,the word1 baptizein1     
during the whole existence of the ,greek
 as a spoken language1 had a  perfectly 
defined and unvarying import4 ,in its   

literal use1 it meant1 as  has been     
shown1--to put entirely into or under a 
liquid1 or other  penetrable substance1 
generally water1 so that the object was 
wholly  covered by the enclosing        
element4 ,by analogy it expressed the   
coming  into a new state of life or     
experience1 in which one was1 as it     
were1  inclosed and swallowed up1 so    
that temporarily or permanently1 he     
belonged wholly to it40#bi ,dr4 ,dale   
has been at the trouble to list and     
enumerate no less than forty different  
words which ,dr4 ,conant employs in  his
 translations of this word of 8perfectly
 defined and unvarying  import40 ,it is1
 however1 enough for our present        
purpose1 that this  distinguished       
scholar here expressly admits with      
,italic emphasis1 that  8by analogy10   
the word 8expressed the coming into a   
new state of life  or experience1 in    
which one was1 as it were1 inclosed and 
swallowed up1  so that temporarily or   
permanently he belonged wholly to it40  

,footnote #bi3      8,the ,meaning and  
,use of ,baptizein1 ,philologically and 
,historically    investigated for the   
,american ,bible ,union4 ,by ,t4 ,j4    
,conant1 ,d4 ,d410 p4    #aeh4 ,the     
italics are by ,dr4 ,c4    ,now1 here   
was the very word required to designate 
the ,mosaic rites of  purifying4 ,of    
dippings and immersions1 ,israel had    
none2 and1 if these  had been found in  
their ritual1 the verbs1 bapto1 to dip1 
and kataduo1  to plunge into1 to        
immerse1 and the nouns1 baph and        
katadusis1--a  dipping1 an immersion1   
were at hand and specific in meaning4   
,but they  did want words to express    
that potency by which the unclean were1 
in the  words of ,dr4 ,conant1          
introduced into 8a new state of         
life10--a state of  ritual cleanness1   
typical of the spiritual newness of life
 in ,christ  ,jesus which ,god's people 
receive1 by the baptism of the ,spirit4 
,to  express the working of that change1
 they appropriated the word baptizo1  to

 baptize2 that is1 to cleanse1 to       
purify4 ,then1 to give name to the      
rites by which that change was          
accomplished1 they formed from it the   
two  sacred words1 baptisma and         
baptismos1 words wholly unknown to      
classic ,greek literature4 ,they are1 as
 to etymology and meaning  identical4   
,by grammarians1 the termination1 mos1  
is said generally to  indicate the act  
signified by the verb1 while ma         
indicates its effect4  ,but the rule is 
neither absolute nor universal2 and the 
sacred writers  do not maintain the     
distinction4 ,by them baptisma is used  
alike to  signify the act of baptizing1 
and the effect1 the new state produced  
by  it4 ,in their writings1 the         
distinction seems to consist in the     
employment of baptismos generically1 as 
designating divers kinds of  purifying  
rites2 while baptisma is specifically   
applied to the baptism  of ,john and of 
,christ4 ,it is found in no other       
writings of that or  preceding ages4    

,outside the ,scriptures1 baptismos     
occurs once1 in the  works of ,josephus1
 who thus designates ,john's baptism4#cj
    ,footnote #cj3      8,antiquities of
 the ,jews10 ,,xviii1 vi1 #b4           
,,section ,,xxxviii4--,the ,baptism of  
,naaman4    ,in the ,septuagint or      
,greek ,scriptures1 baptizo first       
appears in the  account of the healing  
of ,naaman4 8,elisha sent a messenger   
unto him  saying1 ,go and wash in       
,jordan seven times1 and thy flesh shall
 come  again to thee1 and thou shalt be 
clean4444 ,then went he down1 and dipped
  himself seven times in ,jordan        
according to the saying of the man of   
,god40--#b ,kings v1 #aj1 #ad4 ,it is   
asserted that here is clearly an        
immersion4--8,he went down and dipped   
himself seven times40 ,respecting  the  
question thus raised1 it is1 in the     
first place1 to be distinctly  noticed1 
that the decision1 whatever it be1 can  
not in any way  neutralize or diminish  
the force of the argument already       

developed from  the divers baptisms of  
the epistle to the ,hebrews4 ,were we to
 allow that  ,naaman was immersed1 that 
fact would constitute no reply to the   
demonstration that no immersions were   
8imposed on ,israel10 although  divers  
baptisms were imposed4 ,but1 that there 
was no immersion in this  case1 will    
appear in what follows4    #a4 ,the word
 upon which the immersion argument here 
rests1 is the ,hebrew  tbal1 which is   
translated1 8he dipped40 ,as to its     
meaning in this  place1 there are       
several available sources of            
information4 ,first1 is the  manner in  
which the word is employed elsewhere in 
the ,scriptures4 ,it  occurs1 in all1   
but fifteen times4 ,it is evident1 that 
while these  places are sufficient to   
establish the fact that the word was    
used as  they illustrate1 they are      
wholly insufficient to constitute a     
basis for  the assumption that it was   
never used in a sense not there found1  
or in  a sense not there doubly         

illustrated4 ,for example1 ,gesenius    
gives1 8to  immerse10 as one of the     
meanings1 and appeals to the text of    
,naaman as  the only example4 ,without  
pretending to emulate the learning of   
that  great scholar1 ,i venture to      
assert that1 although the definition be 
not  illustrated by other examples1     
there is abundant and various evidence  
that the word is here used as the       
equivalent of rhatz1 to wash1  according
 to the proper sense of that word as    
already ascertained4 ,the  primary and  
essential idea of tbal appears to be    
contact by touch1 a  contact which may  
be of the slightest and most superficial
 kind1 as when  the priest was directed 
to dip the finger of his right hand in a
 few  drops of oil held in the palm of  
his left hand 7,lev4 xiv1 #ae1 #af71 and
  when those who bore the ark dipped the
 soles of their feet in the brim  or    
edge of ,jordan and the waters instantly
 fled away4 7,josh4 iii1 #ac1  #ae47    
,again1 it is used to describe the      

staining or smearing of ,joseph's  coat 
with the blood of the kid4 7,gen4       
xxxvii1 #ca47 ,in this case1 there  can 
have been no immersion1 since the blood 
of a kid would have been  wholly        
insufficient1 and the uniform stain thus
 induced would have  detected the fraud 
of ,joseph's brothers1 as the violence  
of a wild beast  would not have produced
 such a result4 ,how the word1 in this  
place was  understood by the rabbins of 
,alexandria1 is shown by the ,greek of  
the  ,septuagint1 in which it is        
represented by moluno1 to soil1 to      
stain1  to smear4 8,they stained or     
smeared his coat with the blood40 ,the  
same is  no doubt the meaning of ,job1  
when he says to ,god1 8,yet shalt thou  
plunge me in the ditch and mine own     
clothes shall abhor me40--,job ix1  #ca4
 ,not the mode of action1 but the       
soiling contact1 was the thought        
present to ,job's mind4 ,the usage of   
the word in the ,scriptures does not    
justify the belief that it is ever      

employed in the energy of meaning       
expressed by 8plunge40 8,yet shalt thou 
soil me in the ditch40    ,another      
source of information is the direction  
given to ,naaman by  ,elisha4 ,he dipped
 himself seven times 8according to the  
saying1 of the  man of ,god40 ,what was 
that saying8 ,did ,elisha direct him to 
be immersed  seven times8 ,elisha sent  
to him1 saying 8,go1 wash in ,jordan    
seven  times40 ,the verb1 rhatz1 to     
wash1 we have examined4 ,it means1 to   
perform ablution with water applied to  
the person4 ,it does not mean1  to      
immerse1 nor can the action expressed by
 it be accomplished by  immersion4 ,it  
is1 moreover1 observable1 that1 as      
though to emphasize the  employment of  
this word1 it is twice repeated in the  
narrative4 ,upon  receiving ,elisha's   
message1 ,naaman exclaims1--8,abana and 
,pharpar4444 ,may  ,i not wash in them  
and be clean80 ,and his servants        
reply1--8,if he had  bid thee do some   
great thing1 444 how much rather1 when  

he saith to  thee1 ,wash1 and be clean40
 ,manifestly1 the thing which the       
,syrian was  commanded1 was not1 to     
immerse1 but1 to wash himself4 ,and when
 to the  meaning of that verb1 we add   
the facts already developed as to the   
customs of ablution in those lands1 the 
conclusion is manifest4 ,naaman  was not
 directed to dip or immerse himself1 but
 expressly1 to wash2 and  if he was in  
fact dipped1 it was not 8according to   
the saying of the man  of ,god10 but in 
express contravention of it4 ,it may be 
objected1 that a  sprinkling is not a   
washing4 ,but the ,psalmist gives a     
different  testimony4 8,purge me with   
hyssop1 and ,i shall be clean4 ,wash me 
and ,i shall be whiter than snow40      
,here1 the word1 8,wash10 which is made 
parallel and equivalent to 8,purge me   
with hyssop10 is not rhatz1 but  the yet
 stronger term1 kbas1 scour me4 ,the    
very designation of 8the  unclean10 for 
whose 8cleansing0 those rites were      
appointed is conclusive  on the point4  

,that the sprinklings thus ordained     
were1 in the law  everywhere1 viewed as 
washings1 is undeniable2 and in fact1 to
 wash with  water applied1 which is the 
meaning of rhatz1 is the very action of 
sprinkling4 ,moreover1 in ,ezek4 xvi1   
#i1 the cleansing of the defilement  of 
nidda1 for which sprinkling was the     
ritual remedy1 is described as  a       
washing of the most vigorous and        
thorough nature4 8,then 7rhatz7  washed 
,i thee with water2 yea 7shtaph71 ,i    
thoroughly washed away  thy blood from  
thee40 ,how the sprinkling of water can 
be expressive of  such thorough         
cleansing1 we have already seen4 ,it is 
very strikingly  illustrated by the     
language of the ,lord to ,israel by     
,ezekiel4 8,then will  ,i sprinkle clean
 water upon you and ye shall be clean2  
from all your  filthiness and from all  
your idols will ,i cleanse you40--,ezek4
 xxxvi1 #be4    ,the usage of the       
,scriptures1 as to words equivalent to  
tbal1 will  shed further light on the   

present question4 ,the word is          
ordinarily  represented in the          
,septuagint ,greek1 by bapto4 ,of this  
verb1 we have  already stated that it   
means to dip2 to wet1 by dipping2 to wet
 in any  mode2 to stain or dye by       
dipping2 to dye1 even by sprinkling4 ,in
 the  ,chaldee of the book of ,daniel1  
the word equivalent to tbal is  tzeba4  
,it thrice occurs in the description of 
the calamity of  ,nebuchadnezzar1 when  
he was cast out with the beasts of the  
field1 and  8his body was wet with the  
dew of heaven40--,dan4 iv1 #bc1 #be1    
#cc4 ,in  each of these places1 the     
,septuagint has bapto1 an illustration  
of the  fact that the latter word1 even1
 does not 8always mean1 to dip40 ,if    
tbal followed the analogy of these its  
,greek and ,chaldee equivalents1  we are
 to expect among its secondary meanings 
that of wetting by  affusion4 ,in the   
place concerning ,naaman1 the word by   
which tbal is  translated into the      
,greek is baptizo4 ,this fact of itself 

makes it  certain that the ,septuagint  
translators did not understand ,naaman  
to  have been dipped1 or immersed2 else 
they would have expressed the fact  by  
bapto1 or kataduo1 instead of baptizo1  
which1 in their  vocabulary1 as we shall
 presently show1 was used to express    
purification  by sprinkling with the    
water of separation2 as we have already 
seen ,paul  to employ it in the same    
way4    #b4 ,while these facts1 of      
themselves1 make it certain that ,naaman
 was not  immersed1 there remains       
evidence even more conclusive1 in the   
relation  which ,elisha himself and this
 whole transaction sustained to the     
covenant law1 as given to ,israel at    
,sinai4 ,in considering this case1      
there are certain fundamental facts to  
be held ever in view4 7#a47  ,leprosy   
was1 at once1 a disease and a ritual    
uncleanness2 and was  distinctly        
recognized in these two several aspects1
 in the law of ,god2  and hence the     
leper could not but be ritually unclean1

 whilst the mere  healing of the disease
 left him still unclean4 ,he must be    
purified as  well as healed4 7#b47 ,the 
ritual law was not a scheme of arbitrary
 or  unmeaning regulations1 but a system
 of accordant symbols1 each of which    
had its own distinct meaning1 and all of
 which together constituted a  complete 
and intelligible exposition of the      
doctrine of sin and  redemption4        
,particularly had the ritual respecting 
leprosy a meaning at  once manifest1    
impressive1 and profound4 ,so important 
was it1 in the  estimation of the divine
 ,lawgiver of ,israel1 that the strict  
observance  of all its requirements was 
enforced by a new and special admonition
  addressed to them on the banks of     
,jordan1 after the forty years          
wandering in the wilderness4 8,take     
heed1 in the plague of leprosy1 that    
thou observe diligently and do according
 to all that the priests the  ,levites  
shall teach you2 as ,i commanded them1  
so ye shall observe to do4  ,remember   

what the ,lord thy ,god did unto ,miriam
 by the way1 after that ye  were come   
forth out of ,egypt40--,deut4 xxiv1 #h1 
#i4 7#c47 ,this law had now  been in    
operation for six hundred years1 whilst 
its regulations were  such as to arrest 
and fix the attention of all observers4 
7#d47 ,to  ,naaman1 a ,syrian1 of a     
country immediately contiguous to the   
land of  ,israel1 and belonging to a    
people of kindred blood1 language1      
traditions1 and customs1 the ,hebrew    
ideas on this subject1 so  interesting  
to him1 can not have been unknown or    
strange4 ,even had he  been otherwise   
ignorant1 he could not but have been    
informed by the  ,hebrew maiden at whose
 suggestion he undertook his journey to 
the court  of ,israel1 in quest of      
healing4 ,that hers must have been a    
character of  both intelligence and     
piety1 is evident from the whole        
narrative1 and  especially from the fact
 that it inspired such confidence as led
 the  ,syrian1 at her suggestion1 to    

obtain from his king letters to the king
  of ,israel1 and to go to that court1  
in the hope of cure1 bearing with  him  
rich gifts1 designed as tokens of       
gratitude4 7#b ,kings1 v1 #b-e47 7#e47  
,the whole history shows this episode in
 the life of ,elisha to have been  any  
thing but a casual incident4 ,it bears  
every mark of a special and             
extraordinary providence1 designed to   
bring home to the ,syrians and to       
,israel a signal testimony to the power 
and grace of the true ,god4 ,the        
peculiar relation which ,elijah and     
,elisha bore to the ,syrians is         
illustrated by the fact that1 at this   
very time1 the latter held a  commission
 from ,god through ,elijah to anoint    
,hazael to be king of ,syria1  instead  
of the reigning king ,benhadad2 by      
,elisha's subsequent presence  in       
,damascus1 in fulfillment of that       
commission1 and by the application      
which ,benhadad made to him1 to inquire 
of the ,lord as to the issue of  the    

disease which was then upon him4 7#a    
,kings xix1 #ae-ag2 #b ,kings viii1     
#g-ac47    #c4 ,elisha treats the case  
of ,naaman as typical in its nature1 and
 as  coming under the provisions of the 
law for the cleansing of leprosy4  ,this
 is manifest from three things which    
appear in the very brief  narrative4    
7#a7 ,in his message to ,naaman1 he     
distinguishes between the  physical     
healing1 and the ritual cleansing4 8,thy
 flesh shall come  again unto thee2 and1
 thou shalt be clean40 ,thus each is    
separately  promised4 7#b47 ,he requires
 ,naaman to 8wash seven times40 ,the    
meaning  of this seven times we have    
seen4 ,it symbolized a radical cure of  
the  evil of heart leprosy1 the native  
corruption of sin--a cure by which the  
sinner will be presented pure and       
sanctified in the seventh1 or judgment  
day4 ,the mode of this cure was         
represented in the law by sprinkling    
seven times4 ,the priest 8shall sprinkle
 upon him that is to be cleansed  from  

the leprosy seven times1 and shall      
pronounce him clean40--,lev4 xiv1  #g4  
7#c47 ,he must wash in the river        
,jordan1 and nowhere else4 ,but why     
there8 ,because the cleansing of the    
leper1 according to the law must be  by 
sprinkling with 8running water40--,lev4 
xiv1 #e1 #f1 #ej-eb4 ,for the           
self-washing1 no such prescription was  
given4 ,the ,jordan was appointed1      
because healing to the leper meant life 
to the dead4 ,it meant the  renewing    
grace of the ,holy ,spirit1 and for this
 none but the water of  life that flows 
in the river of the heavenly ,canaan    
will suffice4 ,and  inasmuch as the land
 of ,israel was typical of that better  
country1 no  water so proper for the    
present occasion as that which flowed in
 the one  river of ,israel4 ,if         
,palestine was made a type of heaven1   
the one river  of ,palestine at once    
became the proper type of that 8river of
 ,god1 which  is full of water40    #d4 
,naaman recognized the significance of  

the directions given by the  prophet1   
and was offended at them4--8,behold1 ,i 
thought1 ,he will surely  come out to   
me1 and stand and call on the name of   
the ,lord his ,god1 and  strike his hand
 over the place1 and recover the leper4 
,are not ,abana and  ,pharpar1 rivers of
 ,damascus1 better than all the waters  
of ,israel8 ,may ,i  not wash in them   
and be clean8 ,so he turned and went    
away in a rage40--#b  ,kings v1 #aa1    
#ab4 ,here 7#a47 ,naaman sharply        
distinguishes between the  healing and  
the cleansing4 ,for the latter purpose1 
the waters of ,abana  and ,pharpar were 
sufficient for him1--better than all    
those of ,israel4  ,all he wanted was1  
that the prophet should heal him2 and   
for this he was  ready to reward him    
liberally4 ,but1 instead of being       
treated with the  consideration due to a
 lordly patron1 he feels himself        
insulted1 by  being expected to take the
 position of an unclean and humble      
suppliant2  and that1 too1 at the feet  

of the ,god of ,israel4 ,for1 7#b47 he  
indicates  his understanding of what was
 meant by the prophet's message4 ,if    
,elisha  had come out and healed the    
leprosy1 as ,naaman expected1 it would  
have  been perfectly consistent with the
 idolatrous religion of the ,syrian to  
recognize ,elisha as a great prophet1   
and the ,god of ,elisha as one of the   
great gods2 although entitled to no     
exclusive worship from the ,syrians1    
whose tutelary deity was ,rimmon4 ,but1 
when the prophet1 instead of this1  sent
 him to ,jordan to be cleansed1 and that
 by washing seven times1  the ,syrian   
recognized that he was thus required to 
own allegiance to the  ,god of ,israel1 
and to humble himself1 as utterly       
unclean in ,his sight1  and look to him1
 as alone able to heal his leprosy1 or  
cleanse his sins4  ,in a word1 he was1  
by the message of the prophet1 brought  
face to face  with the glad but humbling
 word of the gospel1 as it spake so     
clearly in  the rites of cleansing for  

leprosy4 ,that1 in the result1 he       
accepted the  good tidings thus         
announced1 may not be asserted with     
confidence4 ,but1  that he professed to 
do so1 the narrative assures us4        
8,behold1 now1 ,i  know that there is no
 ,god in all the earth but in           
,israel40--vs4 #ae4 ,by  this profession
 of faith1 and by his application to    
,elisha for two  mules' burden of the   
earth of ,canaan1 with which to make an 
altar to the  ,god of ,israel1 the      
,syrian showed his intelligent          
appreciation of the  issues involved in 
the observances required by ,elisha1 and
 of the  typical meaning of the land and
 river of ,israel4 ,the purpose of the  
earth for which he asked was to make an 
altar1 after the manner of those        
appointed in the law2 which appear to   
have been frames or boxes filled  with  
earth on which the fire was kindled4    
7,ex4 xx1 #bd47    #e4 ,the attempt of  
some writers to derive countenance to   
the idea of  immersion1 in this case1   

from the ,levitical rites of purifying  
for  leprosy1 is wholly futile4 ,they   
refer to the self-washings which were   
required of the cleansed leper1 and     
assume1 without a pretense of proof1    
that they were immersions4 ,we have seen
 that they were not immersions1  but    
affusions4 ,but1 that it was not to     
them1 but to the sprinklings of  the law
 that the directions of ,elisha refer1  
is unmistakably indicated  by the seven 
times required4 ,the self-washings were 
to be performed but  twice4 ,on the     
first day1 the seven sprinklings were   
administered1 and  the person was then1 
by the priest1 officially proclaimed to 
be clean4  7,lev4 xiv1 #g47 ,it was     
after this1 that the man thus clean1 was
 required  to perform the first         
self-washing4 ,this was repeated once   
only1--on the  eighth day4 ,this        
distinction between the sprinklings     
which cleansed the  leper1 and the      
self-washings which were required of him
 as being clean1  is not casual1 but    

essential1 and intimately involved in   
the difference  of meaning between them4
 ,by no system of interpretation1       
therefore1 can  seven supposed          
immersions of ,naaman be identified with
 the two  self-washings required by the 
law4 ,to imagine the ,syrian to have    
been  directed to seek cleansing by     
means of the latter1 and not by the     
seven  sprinklings1 would be to suppose 
him instructed by the prophet to seek   
to his own outward righteousness as the 
means of purging away his sins1  and not
 to the virtue of the blood and ,spirit 
of ,christ1 penetrating to  his heart   
and renewing the inner man4             
,self-washing1 as dependent upon  and   
subordinate to the sprinkling of the    
water and blood1 is beautifully         
significant of that evangelical         
obedience and holiness which believers  
cultivate1 whilst resting wholly on the 
righteousness of ,christ2 and  which is 
acceptable only thus4 ,but a            
self-washing1 without the  sprinkling1  

or even magnified to equality with it1  
can mean nothing else  than a           
disparagement and rejection of ,christ's
 blood and ,spirit1 and a  trusting to  
our own works of righteousness1--to a   
cleansing and holiness  self-attained4  
,it would be a denial of the need of the
 ,spirit's renewing  grace4    #f4      
,israel and the ordinances given her    
were appointed to be a gospel  beacon to
 the nations4 ,in furtherance of this   
purpose1 the rites and  ordinances with 
which she was endowed were clothed in   
forms of  transparent significance1     
selected by divine wisdom as best       
adapted to  set forth the gospel for    
men's instruction4 ,to suppose ,elisha1 
on this  occasion1 to have ignored or   
essentially modified those respecting   
leprosy1 would imply him to have        
deliberately veiled the light which ,god
  had kindled for the ,gentiles4 ,if any
 ritual observances were required of    
,naaman1 the alternative was inevitable1
 that they be those appointed in  the   

law1 or that by neglect these be        
dishonored4 ,no motive for the  supposed
 change can be suggested that will not  
imply a disparagement of  the neglected 
rite4    #g4 ,the distinctive office    
successively filled by ,elijah and      
,elisha was  that of prophet to the     
separated kingdom of ,israel1 to whom   
they were  sent to vindicate the        
repudiated covenant of ,sinai against   
the  apostasies and sins of that people4
 7#a ,kings1 xix1 #h1 #aj1 #ad-ah47     
,they  were appointed to keep alive in  
,israel the knowledge and faith of the  
covenant ,god and ,king whose worship   
and ordinances at ,jerusalem they had   
wickedly abandoned4 ,in the             
extraordinary circumstances of ,naaman  
the  offerings which the cleansed leper 
was required to make at the temple on   
the eighth day after his purifying1 may 
have been omitted4 ,but the  supposition
 that the rites proper to the purifying1
 itself1 were changed  without necessity
 or apparent motive1 so that instead of 

being  sprinkled seven times1 ,naaman   
was seven times immersed1 would imply   
that ,elisha not only thus publicly     
repudiated the authority of the         
,levitical law1 but at the same time and
 in so doing gave direct sanction  to   
the conduct of ,israel1 in separating   
themselves from the temple at           
,jerusalem and the ordinances and       
worship which1 by divine command1 were  
there observed4 ,the rites of purifying 
were part and parcel of the  system of  
ordinances given to ,israel and         
concentrated at the  sanctuary1--a      
system1 in all its parts1 congruous and 
interdependent2  each shedding mutual   
light on all the rest4 ,if ,naaman was  
sprinkled  seven times1 according to the
 ,levitical order1 that fact would of   
itself  have referred him to the ,word  
and ordinances of ,god1 for light and   
information1 as to the vastly important 
questions suggested to him by  the      
nature and manner of his disease and    
cleansing4 ,but1 if he was  immersed1   

the observance was without authority in 
the law2 without  example in the ,word1 
then possessed or afterward given to    
,israel2  without point of contact or   
principle of congruity or connection    
with  the system therein unfolded2      
without explanation anywhere1 and       
without  conceivable motive or meaning1 
unless it was1 to repudiate the         
authority  of the ,levitical law4       
,instead1 therefore1 of the ordinance   
being a guide  line1 to lead ,naaman to 
the ,word and worship of the true ,god1 
the  natural effect of such a change as 
is supposed would have been to deter    
him from any such inquiries4 ,the facts 
would have certified him that the  ,god 
of ,elisha was not the same that reigned
 at ,jerusalem2--that the  doctrine of  
the one1 set forth in the rite of       
sprinkling1 was manifestly  different   
from that of the other expressed by     
immersion1--and that1  therefore1 the   
,word and ordinances of the ,god who    
dwelt in ,zion were  likely to mislead  

him1 rather than to shed a true light   
upon the  character of the ,god of      
,elisha1 by whom he had been healed4    
,the snare  thus presented to the mind  
of ,naaman would have been the more     
insidious  and fatal in proportion as he
 should still have recognized an        
intimate  relation1 or even a kind of   
identity1 between the ,god of ,israel   
and the  ,god of ,judah4 ,it was a      
general characteristic of the ancient   
idolatries1  that the same gods1 as     
worshiped at different places1 were     
supposed to  be endowed with different  
attributes and affinities1 and to       
require  different rites of worship4    
,thus1 ,zeus ,olympius1 ,jupiter        
,capitolinus1  and ,jupiter ,amon1 were 
looked upon as the same deity2 but      
revealing one  character1 as on ,olympus
 he was worshiped by the tribes of      
,greece2  another1 as1 on the           
,capitoline hill he presided over the   
destinies of  mighty ,rome2 and yet     
another to the dark tribes who assembled

 at his  temple in ,thebes in ,upper    
,egypt4 ,such was the idolatry which the
  supposed rite would have tended to    
confirm in the mind of ,naaman4 ,to all 
this we are to add the fact that the    
very purpose of the miracle wrought  by 
,elisha was to let the ,syrian 8know    
that there is a prophet in              
,israel40--#b ,kings v1 #h4 ,not1       
certainly1 that ,elisha thus proposed to
  glorify himself3 but to announce      
himself a prophet and witness1 for the  
only living and true ,god1 the ,god of  
,israel1 whose sanctuary was in  ,zion4 
7,compare ,ib4 #ae-ah47    #h4 ,the fact
 that no administrator is mentioned1 but
 ,naaman is said to  have 8baptized     
himself10 is no embarrassment to our    
position4 ,the  self-baptism implied by 
the phrase1 in the ,english translation1
 is not  required by the form of the    
,greek nor of the ,hebrew4 ,the same    
kind of  expression is used1 in the     
directions originally given as to the   
water  of separation4 8,if he purify not

 himself the third day1 then the        
seventh day he shall not be clean4      
,whosoever toucheth the dead body of    
any man that is dead1 and purifieth not 
himself 444 the water of  separation was
 not sprinkled on him2 he shall be      
unclean4444 ,a clean  person shall      
sprinkle on the unclean on the third day
 and on the  seventh40--,num4 xix1 #ab1 
#ac1 #ai4 ,the form of expression is    
intended to  emphasize the              
responsibility of the person in the     
matter of his own  cleansing1 and is    
equivalent in meaning to the            
phrase1--8cause himself to  be          
sprinkled40 ,although he can not cleanse
 himself1 he is not therefore           
irresponsible4 ,he must seek to the     
cleansing1 if he would enjoy it4 ,the   
same form is used by ,paul1 who speaks  
of ,ananias as saying to him  7,anastas1
 baptisai71 8,rising1 baptize thyself1  
and wash away thy  sins40--,acts xxii1  
#af4 ,in the parallel account1 we are   
told that 8he  arose and was            

baptized40--,acts ix1 #ah4    ,it has   
been shown already that1 in the epistle 
to the ,hebrews1  baptismoi means the   
sprinklings ordained in the law for     
defilements of  which leprosy was one4  
,in our next section1 it will appear    
that the  sprinkling of the water of    
separation1 upon those defiled by the   
dead1  was familiarly known as a        
baptizing4 ,and as to the case of       
,naaman1 the  considerations here       
presented render it certain that baptizo
 is there  used in the same sense4 ,he  
was not immersed1 but sprinkled seven   
times1  according to the law4 ,tbal is  
here used1 not in a modal sense1 but to 
express a cleansing1 without defining   
the manner of it4                       
,,section ,,xxxix4--8,baptized from the 
,dead40    ,the book of ,ecclesiasticus1
 or 8,the ,wisdom of ,jesus the son of  
,sirach10  is one of the ,apochrypha4   
,it was written by ,joshua ben ,sira ben
 ,eliezer1  a priest1 at ,jerusalem1    
about two hundred years before the      

coming of  ,christ4 8,the original      
,hebrew1 with the exception of a few    
fragments in  the ,gemaras and          
,midrashim1 is no longer extant1 but we 
have translations  in ,greek1 ,syriac1  
and ,arabic4 ,the work has been always  
held in high  esteem1 by both ,jews and 
,christians1 and was judged by some of  
the  ,talmudists to be worthy of a place
 among the canonical ,scriptures40#ca   
,in this work1 the priestly author has  
written this proverb1 8,he that is      
baptized from the dead1 and again       
toucheth the dead1 what availeth his    
washing80--,ecclus4 xxxi1 #cj 7xxxiv1   
#be of the ,english version74 ,here1 it 
is unquestionable that reference is had 
to the cleansing of those who  were     
defiled by the dead4 ,such persons were 
8baptized from the dead10  that is1     
purged from the defilement1 incurred    
through the touch of the  dead1 by the  
sprinkling of the water of separation4  
,it has been said1 by  ,baptist writers1
 that the author of the proverb meant to

 designate the  self-washing which was  
required of those who had been thus     
sprinkled4  ,but1 in the first place1 we
 must again repeat it1 the self-washings
 were  not immersions4 ,in the second1  
they were not the purification from the 
dead4 ,on that point1 the law was       
express4 8,the man that shall be        
unclean1 and shall not purify himself1  
that soul shall be cut off from  among  
the congregation1 because he hath       
defiled the sanctuary of the  ,lord3 the
 water of separation hath not been      
sprinkled upon him2 he  is              
unclean40--,num4 xix1 #bj4 ,the         
self-washings are never called          
purifyings1 nor alluded to by that name4
 ,besides1 as before remarked1 on       
another point1 the pre-eminence thus    
assigned to those washings1 as  compared
 with the sprinklings1 is contrary to   
the whole spirit and tenor  of the law1 
and would imply a preference given to   
our own righteousness1  which the former
 symbolized1 over the blood of          

sprinkling of the ,lord  ,jesus1 and his
 renewing ,spirit1 typified by the      
latter4 ,moreover1 upon  this view1 we  
are to suppose that the author of the   
proverb1 himself a  priest1 ignored that
 official sprinkling which must be      
performed by a  clean person1 acting in 
priestly capacity1 and which1 in his    
days1 was  performed almost invariably  
by the priests1 and falsely attributed  
the  consequent cleansing to the        
self-washing1 which was a private       
personal  duty of the cleansed4 ,on the 
relative position of the two ordinances1
  the prayer of the ,psalmist1 in his   
deep sense of guilt and defilement is   
very significant4 8,purge me with       
hyssop4 ,wash me40 ,he does not once    
think of self-washing1 but looks up to  
the great ,high ,priest for all4 ,it    
was unquestionably of the sprinkled     
water of separation that this writer    
says1 8,he that is baptized from the    
dead1 and again toucheth the dead  what 
availeth his washing80 ,here again we   

have an impregnable  demonstration4 ,we 
have before seen that ,paul testifies   
that the  sprinklings of the ,mosaic    
system were baptisms4 ,we now have the  
added  voice of the son of ,sirach      
certifying the same thing4 ,by the mouth
 of  two or three witnesses shall every 
word be established4 ,these witnesses   
are ignorant or false1 or else baptizo  
does not here mean1 to dip1 to  immerse4
    ,footnote #ca3      ,j4 ,w4         
,etheridge1 in 8,jerusalem and          
,tiberias40 ,p4 #aje4    ,this          
conclusion is yet farther confirmed by  
the light which the above  proverb sheds
 upon a passage in the writings of      
,paul1 which has greatly  perplexed     
expositors4 8,else what shall they do   
which are baptized for  the dead1 if the
 dead rise not at all8 why are they then
 baptized for  the dead80--#a ,cor4 xv1 
#bi4 ,paul is discussing the doctrine of
 the  resurrection4 ,as elsewhere in the
 epistle1 so here1 he assumes his       
readers to know the law of ,moses4      

7,compare #a ,cor4 ix1 #h-aj2 x1 #a-aj47
 ,to  it1 he1 therefore1 appeals4--8,you
 know that there is in the law an       
ordinance for the ritual restoration of 
such as1 by contact with the  dead1 have
 become ritually dead4 ,but what means  
this rite8 ,if the saints  shall not    
really be raised up1 to what intent is  
this ritual  resurrection80 ,that such  
was the meaning of ,paul1 will hardly be
  questioned by any who consider1 7#a47 
,that the law of defilement by the      
dead1 and of purification with the water
 of separation1 was a statute of        
universal obligation to ,israel1 at     
home1 and in foreign lands3 7#b47 ,that 
the ordinance and its observance were so
 familiar that1 two hundred  years      
before ,christ1 it was made the ground  
of the proverb above cited4  ,as we     
shall presently see1 it is mentioned by 
,philo and by ,josephus as1  in their   
days1 universally observed3 7#c47 ,that 
it was known to ,paul by  the name of   
baptism3 7#d47 ,that it meant the giving

 of life to the dead3  7#e47 ,that1     
hence1 whatever might be ,paul's        
allusion1 it was a fact1  throughout the
 dwellings of ,israel1 that1 whenever   
death visited a  house1 it involved the 
consequent necessity of the baptism of  
the family  and attendants1--a baptism  
which signified the resurrection of the 
dead4  ,it is1 therefore1 beyond        
question that ,paul meant to refer to   
that  ,levitical purification4 ,such    
were the facts that his readers could   
not  but so understand him4 ,moreover1  
his expression here1 and that which we  
have heretofore examined concerning the 
divers baptisms of the law1  mutually   
illustrate each other and confirm all   
our conclusions on the  subject4        
,thus1 starting with the 8divers        
baptisms0 of the epistle to the         
,hebrews1  we have identified them with 
the seal of the ,sinai covenant and the 
water of separation4 ,we have traced the
 ordinance in the historical  books1 the
 ,psalms and the prophets2 have found   

it1 in the time of the  son of ,sirach1 
familiarly known as baptism1 and have   
recognized it in  the ,new ,testament   
itself1 referred to by the same name1 by
 that ,hebrew  of the ,hebrews1 the     
apostle ,paul4 ,we may add that the same
 apostle again  refers to imitations of 
this ordinance in his dissuasive against
  8doctrines of baptisms40 7,heb4 vi1   
#b47 ,here1 he alludes to those         
,pharisaic rites which under the same   
name were condemned by the ,lord        
,jesus1 who reproved them as 8teaching  
for doctrines the commandments of  men10
 concerning their baptizings4 7,mark1   
vii1 #g1 #h47                           
,,section ,,xl4--,judith's ,baptisms4   
,returning to the ,apocrypha1 the next  
example of baptism occurs in the  book  
of ,judith4 ,the book dates from the    
period of the ,maccabean kings of       
,judah1 between one and two hundred     
years before ,christ2 is a historical   
fiction1 and is designed to present1 in 
the person of ,judith1 an ideal  type of

 female piety1 courage1 and virtue1 as  
conceived by the ,jews of  that age4    
,according to the story1                
8,nabuchodonosor1 the king of ,nineveh10
  being incensed against the ,jews1 had 
doomed them to destruction4 ,he         
therefore sent ,holofernes1 with a large
 army to execute his vengeance4  ,this  
army being re-enforced by the ,ammonites
 and the sons of ,esau1 the  mighty     
host1 enters on the siege of ,bethulia1 
a frontier city of ,judah4  ,surrounding
 the city and filling the whole country1
 they seize 8the  water and the fountain
 of waters10 upon which ,bethulia       
depended for its  supply4 ,soon1 8all   
the vessels of water failed all the     
inhabitants of  ,bethulia1 and the      
cisterns were emptied1 so that they had 
not water1 to  drink their fill1 one    
day2 for they gave them drink by        
measure40--,judith  vii1 #ab-ba4    ,in 
this extremity1 the elders of the city  
yield to the clamor of the  famished    
populace1 and promise that if succor    

should not come within  five days they  
will surrender the city to the          
,assyrians4 ,it is now that  the young  
and beautiful widow1 ,judith1 appears on
 the scene4 ,rebuking  the elders1 for  
their lack of faith and courage1 she    
decks herself and  goes forth to beguile
 ,holofernes1 whom1 in the sequel1 she  
slays1 in his  drunkenness1 with his own
 sword1 and so delivers her nation4     
,when she  came to the ,assyrians1 8the 
servants of ,holofernes brought her into
 the  tent1 and she slept until         
midnight1 and she arose at the morning  
watch1  and sent to ,holofernes1 saying1
 ,let my lord now command that thy      
handmaid be allowed to go out for       
prayer4 ,and ,holofernes commanded his  
body-guard not to hinder her2 and she   
remained in the tent three days1  and   
went out nightly into the valley of     
,bethulia and baptized in the  camp1 at 
the fountain of water4 ,and as she      
returned1 she besought the  ,lord ,god  
of ,israel to direct her way to the     

raising up the children of  her         
people0--,jud4 xii1 #e-h4    ,judith's  
baptism1 was evidently not one of those 
required by the law4  ,it was performed 
statedly every night1 as a preparation  
for prayer1 and  was1 no doubt1 one of  
those washings which ,jewish tradition  
was1 at that  time1 multiplying1 and    
which were so rife in the days of our   
,savior4  ,judith's maid was with her1  
and this baptism was no doubt performed 
in  the ordinary mode of washing1 with  
water poured on her hands4 ,as to the   
place of her baptism1 the language is   
explicit4 ,it was 7en7 in the  camp1 but
 7epi7 at and not in the fountain4 ,not 
only does the  language thus forbid the 
supposition that she was immersed in the
  fountain1 but the circumstances were  
equally conclusive4 ,she was a young    
and beautiful woman1 in the midst of a  
host of rude and licentious  soldiers   
and followers of the army4 ,they held   
the fountain with jealous  care1 both   
for the convenience of their own supply1

 and as the sure  means of bringing     
,bethulia to surrender4 ,judith could   
not there be  private for a moment1 even
 at midnight1 and such exposure as is   
imagined  would have been an invitation 
to certain violence1 even though there  
had  been no question of defiling the   
very fountain whence the camp drew its  
supply of water4    ,baptist writers1 to
 prove that ,judith1 nevertheless1      
immersed herself1  cite the fact that   
8as she went up 7aneb71 she besought the
 ,lord  ,god of ,israel to direct her   
way to the raising up of the children of
 her  people40 ,but ,dr4 ,dale has      
pointed out the fact that the very same 
language occurs in a parallel place in  
the ,septuagint ,greek1 where no  one   
ever pretended to find an immersion4    
,rebekah 8went down to the well1  and   
filled her pitcher and went up          
7aneb740--,gen4 xxiv1 #ae1 #af4 ,the    
fountain of ,bethulia was in the valley1
 to which ,judith had to go down  from  
the head-quarters of ,holofernes1 which 

would be in an elevated  position1 so as
 to command a view of the situation4 ,to
 suppose the  going up to be out of the 
water1 would give her a time for prayer 
so  brief and in circumstances so       
peculiar as to give the suggestion an   
air  of ridicule4    ,it is well known  
that the impostor ,mohammed was assisted
 in constructing  his institutions by   
renegade ,jews1 who early became his    
proselytes4 ,the  following precept of  
the ,koran will illustrate the practice 
of baptism  before prayer3 8,o true     
believers1 when ye prepare to pray1 wash
 your  faces and your hands unto the    
elbows2 and rub your heads and your feet
  unto the ankles2 and if ye be polluted
 444 wash yourselves 7all over74  ,but  
if ye be defiled1 and ye find no water1 
take fine sand1 and rub your  faces and 
your hands therewith4 ,god would not put
 a difficulty upon you4  ,but he        
desireth to purify you1 and to complete 
his favor upon you1 that  ye may give   
thanks40#cb ,this regulation by         

,mohammed is remarkable in  relation to 
that request of ,peter1--8,lord not my  
feet only1 but also my  hands and my    
head40--,john xiii1 #i4 ,both he and the
 prophet of ,mecca would  seem to have  
had in view the same custom of the      
scribes4    ,footnote #cb3      ,sale's 
8,koran10 chapter v4    ,from the       
passages thus examined it appears that  
in ,hellenistic ,greek the  word1       
baptizo was employed to designate two   
classes of cleansings1--the  sacramental
 sprinklings of the law1 and the        
self-imposed washings of  tradition1 the
 mode of which1 whether performed by    
affusion or  sprinkling1 is not clear4  
,as to the former3 the proverb of the   
son of  ,sirach is clearly a reference  
to the sprinkled water of separation4   
,to  the same class1 the arguments      
adduced entitle us to refer the baptism 
of  ,naaman4 ,to the rites of           
self-washing the case of ,judith is to  
be  assigned1--not to those appointed by
 the law1 but those imitations of the   

scribes which obscured the meaning of   
the ordinance1 as appointed of  ,god4   
,,section ,,xli4--,the ,water of        
,separation in ,philo and ,josephus4    
,philo1 commonly called ,judus1 was a   
,jew of ,alexandria1 who was            
cotemporary with the apostles4 ,he thus 
expounds the laws of  purification3--   
8,the law requires him who brings a     
sacrifice to be clean in body and       
soul2--in his soul1 from all passions1  
disorder and vices1 whether in  word or 
deed2 and pure in body1 from such things
 as ritually defile  it4#cc ,and it has 
appointed a purification for each of    
these2 for the  soul1 by animals        
suitable for sacrifice2--for the body1  
by 7loutrn kai  perirrhantrin7 ablutions
 and sprinklings4444 ,the body is       
purified1 as  ,i have said by washings  
and sprinklings2 nor does the law allow 
a person  washed and sprinkled once to  
enter immediately the sacred courts2 but
  requires him to wait without1 seven   
days2 and to be sprinkled twice1 on  the

 third day and on the seventh2 and after
 these1 having washed  himself1 it      
admits him to enter and share the sacred
 rites4 ,it is to be  considered what   
judgment and philosophy there is in     
this4 ,for1 nearly  all other people are
 sprinkled with mere water1 the most    
drawing it from  the sea2 some from     
rivers1 and others again out of vessels 
of water  replenished from fountains4   
,but ,moses1 providing ashes from       
sacrificial  fire 7and in what manner   
will be shown presently71 directed that 
some of  these should be put into a     
vessel1 and water poured upon them2 and 
then  dipping twigs of hyssop in the    
mixture1 to sprinkle those who were to  
be  cleansed4    ,footnote #cc3      '  
4--8,from those things which custom     
causes to    defile it40 1 commonly     
means a custom grounded in law4         
7,compare    ,acts vi1 #ad2 xv1 #a2 xvi1
 #ba2 xxi1 #ba2 xxv1 #af2 xxvi1 #c2     
xxviii1 #ag2    etc47    8,it is now    
proper to explain the suitableness of   

these ashes4 ,for they  are not bare    
ashes of wood1 consumed by fire1 but of 
an animal suited to  such purification4 
,for it is required that a red heifer   
which has never  borne the yoke be      
sacrificed outside the city1 and that   
the high priest1  taking some of the    
blood1 shall seven times sprinkle with  
it toward the  front of the temple1 and 
shall then burn the whole animal with   
its hide  and flesh1 its viscera and    
dung4 ,and when the flame declines1 that
 these  three things be cast into the   
midst of it2--a stick of cedar1 a stick 
of  hyssop1 and a bunch of cummin4 ,and 
when the fire has wholly expired1 it  is
 required1 that a clean person collect  
the ashes and deposit them  outside the 
city1 in a clean place40#cd    ,footnote
 #cd3      ,philonis ,judi ,opera omnia1
 ,frankofurti1 #afia1 ,de ,victimas     
,offerentibus4    ,josephus was a       
,jewish priest1 who was made prisoner by
 ,titus1 in the war  which ended in the 
destruction of ,jerusalem4 ,he          

afterward1 at ,rome1  wrote his ,jewish 
8,antiquities10 and his 8,history40 ,he 
thus describes the  manner of purifying 
with the ashes of the heifer4 8,any     
persons being  defiled by a dead body1  
they put a little of these ashes and    
hyssop into  spring water1 and baptizing
 with these ashes in water1 sprinkled   
them  on the third day and on the       
seventh40#ce ,this is a literal         
translation  from the ,greek of         
,josephus2 but differs from the popular 
version of  ,whiston4 ,he renders       
it1--8,they put a little of these ashes 
into spring  water with hyssop1 and     
dipping part of these ashes in it1 they 
sprinkled  them with it10 etc4 ,but this
 is a very incorrect translation1 is    
incongruous to the ordinance as         
described by ,moses1 and converts the   
account into nonsense4 ,according to it1
 the ashes are in the first place  put  
into the water1 and then part of them   
8dipped in it60 ,how they were          
recovered from the water1 in order to   

the dipping1 and how the ashes  could be
 dipped in the water at all1 we need not
 inquire1 as the  translation is        
incorrect4 8,baptizing with these       
ashes-in-water10 truly  represents the  
original4#cf 8,baptizing10 was the      
action2 the mixture of  8ashes in       
water10 was the element2 8sprinkling10  
the mode2 and 8the  third and seventh   
days10 the time4 ,in fact1 in using the 
water of  separation1 according to the  
law1 there was no dipping of any sort1  
except of the hyssop bush1 with which   
the water was sprinkled4 ,the only      
action to which ,josephus can           
refer1--that to which he does           
undoubtedly  refer1--by the word1       
8baptizing10 is the purifying rite1 of  
which he  immediately states the form to
 have been a sprinkling4    ,footnote   
#ce3      ,josephus1 ,antiquities1 ,,iv1
 iv1 #f4    ,footnote #cf3      8       
40    is    the partitive and           
instrumental ,genitive1 and indicates   
the    ashes-in-water1 as that with     

which the baptism was to be performed4  
7,compare ,john ii1 #g4--8;,fill the    
water pots with water407    ,to get rid 
of the force of this passage1 ,baptist  
writers have proposed  an arbitrary     
alteration of the text1 by the erasure  
of the entire clause  7te kai--pgn7     
8with these ashes in water40 ,the change
 thus suggested  is purely gratuitous4  
,the reading which they propose is      
without the  pretense of sanction from  
any manuscript of ,josephus1 and is     
sustained  by no sound principles of    
criticism4 ,its only warrant is the     
necessities  of the ,baptist position4  
,on the contrary1 the rendering which we
 have  given is1 in some of the         
manuscripts of ,josephus1 enforced by   
the  preposition 7meta7 with1 after the 
word1 8baptizing40 ,according to  this  
version1 the passage can be read no     
otherwise than as we have given  it4    
8,baptizing with these ashes in water40 
,in the writings of ,josephus there is  
another and very characteristic  notice 

as to the use of the water of           
separation4 ,speaking of the funeral    
rites1 he says1 8,our law also ordains  
that the house and its inhabitants      
shall be purified after the funeral is  
over1 that every one may thence  learn  
to keep at a great distance from the    
thought of being pure1 if he  hath once 
been guilty of murder40#cg ,we are not  
to suppose that the  spiritual meaning  
of these rites had been so utterly lost 
by the ,jews1  that ,josephus1 a priest1
 a ,pharisee1 a man of extensive        
learning and  reputation1 imagined this 
to be a true account of the nature and  
meaning  of the ordinance4 ,but he was  
speaking in defense of ,judaism1 against
 the  assaults of ,apion1 a ,greek      
philosopher of ,alexandria1 at the bar  
of the  pagan philosophy of ,greece and 
,rome4 ,he affects1 for himself1 a      
profoundly philosophic style and spirit1
 and aims to vindicate a similar        
character for the laws and institutions 
of ,moses4 ,knowing that the  truths of 

,god as committed to ,israel would be   
foolishness to the wise1  to whose      
applause he aspired1 he sets them aside 
in favor of his own  8philosophic0      
inventions4 ,he seems to have taken the 
suggestion from  certain heathen        
observances1 of which we shall see more 
further on4    ,the foregoing extracts  
not only illustrate the law as to the   
water of  separation1 and the use of the
 word1 baptizo1 with reference to it1   
but indicate the place held by the      
ordinance among the observances of      
,israel1 down to the time of            
,jerusalem's desolation4    ,footnote   
#cg3      ,josephus against ,apion4     
,book ii1 #bg4        ,,section         
,,xlii4--,imitations of these ,rites by 
the ,greeks and ,romans4    ,placed as  
was ,israel in the very center of the   
civilization of the  ancient world1 and 
on the direct line of communication     
between its  peoples and empires1 her   
influence upon the institutions and     
religious  rites of other nations must  

have been very great1 and is traceable  
in  every direction4 ,there is reason to
 believe that ,greece and its colonies  
in ,italy1 from which sprang the        
republic and empire of ,rome1 derived   
from ,israel the first great impulses of
 their civilization1 as well as         
continual subsequent contributions to   
its maintenance and growth4 ,israel  had
 dwelt in the land of ,canaan about     
three hundred years before the  supposed
 era of the siege of ,troy1 and seven   
hundred before the reputed  date of the 
great poems of ,homer1 from the silence 
of which it is  evident that to him     
letters were wholly unknown4 ,according 
to the  earliest ,greek tradition1      
,cadmus1 8the man of the east10 coming  
with a  colony of ,phnicians settled in 
,greece1 bringing with him the art of   
alphabetic writing4 ,but at what age he 
lived1 or whether he was not1 in  fact1 
wholly a mythical character is a matter 
of conjecture4 ,the  tradition1 however1
 distinctly points to ,phnicia as the   

land whence the  art was introduced into
 ,greece2 and the circumstances accord  
with this  supposition4 ,that the ,greek
 letters were derived from those called 
,phnician is an undoubted fact4 ,the    
extensive commerce maintained by the    
ships of ,phnicia was a constant and    
efficient means of disseminating  the   
seeds of her advancing civilization2 and
 besides1 the sages of  ,greece were    
accustomed to travel to ,egypt1         
,phnicia1 and the east1 in  search of   
knowledge2 and returned thence with     
acquisitions of which all  ,greece was  
the beneficiary4 ,about four hundred    
years before ,christ1  ,plato himself   
was in ,egypt in search of knowledge1 a 
student of the  priests of ,on4 ,at this
 time1 ,egypt was full of ,jews1 and it 
is not to be  imagined that such an     
inquirer would wholly fail to catch some
 glimpses  of the light which shone in  
the institutions and literature of      
,israel4    ,many things concur to show 
that neither ,egypt nor ,phnicia was the

  original fountain of much that was    
thus disseminated to ,greece4 ,in some  
instances1 the attendant circumstances1 
and in others the internal  evidence1   
unmistakably indicate an ,israelite     
origin4 ,phnicia was a  strip of        
sea-coast1 ten or twelve miles wide1    
lying between the northern  part of the 
land of ,israel and the ,mediterranean  
,sea4 ,tyre and ,sidon1  its two chief  
cities1 were the only practicable       
sea-ports on the coast  of ,palestine4  
,they were distant1 the former1 about   
one hundred and  twenty miles1 and the  
latter1 one hundred1 from ,jerusalem4   
,their  supplies were derived largely   
from the fields1 the vineyards1 and the 
olive groves of ,israel4 7#b ,chron4 ii1
 #aj2 ,acts xii1 #bj47 ,except slight   
provincial differences1 the language of 
the two people was the same2 and  the   
intimacy of the relations is seen in the
 fact that the drift of  dialect in the 
two closely coincided4 ,hiram king of   
,tyre1 was ,david's  intimate friend1   

and ,solomon's faithful and efficient   
ally1 in the  erection of the temple and
 his own palace1 in adorning ,jerusalem1
 and in  commercial enterprises4 ,his   
relation with ,david1 and his message of
  salutation to ,solomon 7#b ,chron4 ii1
 #ab7 argue him a professed worshiper   
of the ,god of ,israel4 ,thus1 whilst   
the ,phnician territory was a mask by   
which ,israel was concealed from the    
,mediterranean countries1 the           
,phnicians1 themselves1 can not but have
 realized a profound impression  from   
the wonderful system of religious rites 
and the testimonies of  religious truth 
which were maintained in ,israel and    
centered around that  temple on ,mount  
,sion1 which was a monument of ,phnician
 skill in  architecture and the mechanic
 arts4 ,the ideas thus communicated and 
the  impressions thus produced must have
 been borne abroad by every wind that   
filled a ,phnician sail1 and            
disseminated to every land that was     
touched  by a ,phnician prow4    ,the   

art of alphabetic writing is an         
illustration of this4 ,it did not       
originate in ,phnicia1 but1 as internal 
evidence demonstrates1--with the        
,arameans1 of whom ,israel was a branch4
 ,the ,phnician characters were the     
same as the ,old ,hebrew4 ,once acquired
 by that maritime people1 the art  was  
diffused to ,greece1 to ,rome1 and the  
world4 ,the ,egyptians no less  than the
 ,phnicians were idolaters1 having lords
 many and gods many4  ,when1 therefore1 
the sages of ,greece returned from their
 explorations1  prepared to whisper to  
their confidential disciples the sublime
 doctrine  of the divine unity1 and even
 to erect an altar 8,to the ,unknown    
,god10#ch we are justified in the       
conviction that at some point in the    
course of their travels1 they had caught
 an echo of that voice which  spake to  
the twelve tribes in the                
wilderness1--8,hear1 ,o ,israel3 the    
,lord  our ,god is one ,lord40--,deut4  
vi1 #d4 ,to the same originals          

undoubtedly are  to be referred many of 
the ceremonials of their religion4 ,of  
this1 the  rules of uncleanness1 and    
rites of purifying are remarkable       
illustrations4    ,footnote #ch3        
,that this altar was the expression of a
 blind though real groping    after the 
true ,god1 is distinctly attested by    
,paul4--8,whom therefore ye             
ignorantly worship1 ,him declare ,i unto
 you40--,acts xvii1 #bc4 ,to suppose    
as do some that the altar was erected by
 one who was uncertain which    of the  
tutelary deities he should propitiate1  
implies ,paul to have    resorted to a  
weak pretense1 founded on the mere      
jingle of words1    which1 so far from  
constituting an appropriate and         
impressive basis    for his argument and
 appeal1 would have invited the derision
 and    contempt of his skeptical       
audience4 ,he adopted no such artifice2 
but    appealed to a recognized and     
affecting fact4    ,of the various forms
 of purification among the ,greeks1     

,plato makes an  enumeration4--8,the    
purifications 7katharmoi7 both according
 to  medicine and vaticination1 both the
 pharmacial drugs1 7pharmakois71  and   
the vaticinal fumigations 7peritheiseis7
 as also the washings  7loutra7 in such 
rites1 and the sprinklings              
7perirrhanseis72--are  not all these    
effectual to one end1--to render a man  
pure1 both as to  body and soul80#ci    
,footnote #ci3      ,plato1 in ,cratylo1
 xxii4    ,on this subject1 the         
historian ,grote makes some noteworthy  
statements4--8,the names of ,orpheus and
 ,musaeus 7as well as that of           
,pythagoras1 looking at one side of his 
character71 represent facts of          
importance in the history of the        
,grecian mind1 444 the gradual influx of
  ,thracian1 ,phrygian and ,egyptian    
religious ceremonies and feelings1 and  
the increasing diffusion of special     
mysteries1 schemes for religious        
purification1 and orgies 7,i venture to 
,anglicize the ,greek word1 which       

contains in its original meaning no     
implication of the ideas of excess  to  
which it was afterward diverted71 in    
honor of some particular god1  distinct 
from the public solemnities1 and from   
the gentile solemnities  of primitive   
,greece4444 ,during the interval between
 ,hesiod and  ,onomakritus ,b4 ,c4      
#faj-eaj1 the revolution in the         
religious mind of  ,greece was such as  
to place both these deities ,dyonisus   
and ,demeter1  the ,bacchus and ,ceres  
of the ,latins in the front rank4444    
,from all  these countries ,egypt1      
,thrace1 ,phrygia and ,lydia1 novelties 
unknown to  the ,homeric men found their
 way into the ,grecian worship2 and     
there is  one amongst them which        
deserves to be specially noticed1       
because it  marks the generation of the 
new class of ideas in their theology4   
,homer  mentions many guilty of private 
or involuntary homicide1 and compelled  
either to go into exile1 or to make     
pecuniary satisfaction2 but he never    

once describes any of them to have      
either received or required             
purification for the crime4 ,now1 in the
 times subsequent to ,homer1            
purification for homicide comes to be   
indispensable4 ,the guilty person  is   
regarded as unfit for the society of    
men1 or the worship of the gods1  until 
he has received it2 and special         
ceremonies are prescribed whereby  it is
 to be administered4 ,herodotus tells us
 that the ceremony of  purification was 
the same among the ,lydians and the     
,greeks4 ,we know that  it formed no    
part of the early religion of the       
latter1 and we may  reasonably suspect  
that they borrowed from the former4444  
,the  purification of a murderer was    
originally operated not by the hands of 
any priest or specially sanctified man1 
but by those of a chief or king  who    
goes through the appropriate ceremonies 
in the manner represented by            
,herodotus1 in his pathetic narrative   
respecting ,crsus and ,adrastus4#dj     

,the idea of a special taint of crime1  
and of the necessity1 as well as  the   
sufficiency of prescribed religious     
ceremonies1 as a means of  removing it1 
appears thus to have got footing in     
,grecian practice  subsequent to the    
time of ,homer40#da    ,footnote #dj3   
,but ,herodotus does not 8represent0 the
 manner of the purifying of             
,adrastus4 ,moreover1 the legend of     
,crsus and ,adrastus1 is fabulous1 as   
appears from internal evidence 7see     
,rawlinson's note on the place72    and 
with it1 the theory of ,grote1 as to the
 ,lydian origin of the ,greek           
purifying rites falls to the ground4    
,see ,rawlinson's ,herodotus1 ,hist4    
,i4 #ce4    ,footnote #da3      ,grote  
i1 #bi-ce4    ,again he                 
says1--8,herodotus had been profoundly  
impressed with what he saw  and heard in
 ,egypt4 ,the wonderful monuments1 the  
evident antiquity1 and  the peculiar    
civilization of that country acquired   
such preponderance in  his mind1 over   

his own native legends1 that he is      
disposed to trace the  oldest religious 
names or institutions of ,greece1 to    
,egyptian or  ,phnician original1       
setting aside1 in favor of this         
hypothesis1 the  ,grecian legends of    
,dyonisus and ,pan40#db    ,footnote    
#db3      ,ib4 #ecj4    ,in these       
statements1 the eminent historian seems 
studiously to avoid a  recognition of   
the direction to which all his facts so 
distinctly point4  ,all the countries   
mentioned by him border on the          
,mediterranean1 and were  in constant   
and intimate communication with ,egypt  
and ,phnicia1 the  relations of which   
with ,israel are too well known to need 
emphasis4 ,they  were1 in fact1 the     
channels through which ,hebrew ideas    
must ordinarily  pass1 in order to gain 
access to ,greece and the continent of  
,europe4 ,to  whatever source the       
,greeks may have been immediately       
indebted for the  novel ideas of a      
special stain or defilement1 resulting  

from crime1 and  of ritual purifying    
from it1 we know that they were         
incorporated in the  laws and ritual of 
,moses ages before there is a trace of  
them in any of  the countries mentioned4
 ,the disposition of ,herodotus to refer
 them to  ,egypt and ,phnicia is        
therefore entitled to more respectful   
consideration than our author gives it4 
,that the ,gentile rites in  question1  
however grossly corrupted1 were derived 
from divine originals1  must be manifest
 to any one who will compare the        
significance and beauty  of the         
,scriptural rites as connected with the 
spiritual truths of  revelation1 which  
they symbolized1 with the bareness and  
absurdity by  which they are            
characterized1 in their distorted       
,gentile forms1 detached  from the      
spiritual connection to which they      
natively belonged4    ,on the matters of
 which it treats1 no authority is higher
 than ,dr4 ,wm4  ,smith's ,dictionary of
 ,greek and ,roman ,antiquities4 ,as to 

the present  subject1 it testifies that 
their purifyings1 8in every case of     
which we  have any certain knowledge    
were connected with sacrifices and other
  religious rites1 and consisted in the 
sprinkling of water1 by means of  a     
branch of laurel or olive2 and at ,rome1
 sometimes by means of the  aspergillum1
 and in the burning of certain materials
 the smoke of  which was thought to have
 a purifying effect40#dc    ,footnote   
#dc3      ,smith's ,greek and ,roman    
,antiquities1 article1 8,lustratio40    
,of the ,greek heroes the ,abbe         
,barthelemi says1--8,they shuddered at  
the  blood they had spilt1 and          
abandoning their throne and native land1
 went  to implore the aid of expiation  
in some distant country4 ,after the     
sacrifices enjoined them by the         
ceremony1 a purifying water was poured  
upon the guilty hand1 after which they  
again returned into society and         
prepared themselves for new combats40#dd
    ,footnote #dd3      ,travels of     

,anacharsis1 ,introduction4    ,of the  
,romans1 ,ovid says3--8,our fathers     
believed purifications to be  effectual 
for blotting out every crime and every  
cause of penalty4  ,greece was the      
source of the custom4 ,she believes the 
guilty1 when  purified with lustral     
rites1 to be freed from the guilt of    
their evil  deeds4 ,thus ,peleus        
purified the grandson of ,actor2 and    
thus ,acastus1  with the waters of      
,hmus1 cleansed ,peleus himself1 from   
the blood of  ,phocus4--,ah credulous   
people6 who suppose that the dreadful   
crime of  murder can be obliterated by  
7fluminea aqua71 running waters40#de    
,footnote #de3      ,ovidii ,fast4 ii1  
vs4 #bg-df4    ,the same poet describes 
the festival of ,pales1 the tutelary    
goddess of  shepherds4 ,some days before
 her festival1 cows were sacrificed and 
the  unborn offspring torn from their   
bowels and burned with fire by the      
eldest of the ,vestals1 8that their     
ashes may purify the people on the  day 

of ,pales40 ,on the festival day he     
sings3 8,i am called to the             
,palilia4444 ,often1 truly1 have ,i     
carried in my full hand the ashes of    
the calf and the bean stalks1 hallowed  
purifiers4 ,truly ,i have leaped  over  
the fires kindled in three rows1 and the
 dripping branch of laurel  has         
scattered the water4444 ,go1 ye people1 
seek the fumigation from the  altar of  
the virgin6 ,vesta will give it4 ,by the
 grace of ,vesta1 you  shall be         
purified4 ,the blood of a horse shall be
 your fumigatory1 with  the ashes of the
 calf1 and third the empty husk of the  
hard bean4  ,shepherd1 purify your full 
fed flocks in the early twilight4 ,water
  should first sprinkle them1 and a twig
 broom should sweep the  ground40#df    
,again1 he tells of 8a fountain of      
,mercury near the ,capanian  gate4 ,if  
we choose to believe those who have     
tried it1 it has a divine  virtue4      
,hither comes the merchant with         
purse-girdled tunic1 and being          

purified1 draws water which he may carry
 away in a perfumed vase4 ,in  this1 a  
branch of laurel is moistened1 and with 
the wet laurel all  things are sprinkled
 that are to have new owners4 ,he       
sprinkles his own  locks1 also1 with the
 dripping bush1 and with a voice        
familiar with  deceit offers his        
prayers4 #8,wash away my past           
perjuries1' says he3 #8,wash  away the  
falsehoods of the past day4 ,whether ,i 
have called thee  7,mercury71 to        
witness1 or have called upon the great  
majesty of ,jove1  wishing him not to   
hear2 or1 if ,i have been false to any  
other god or  goddess1 let the swift    
zephyrs carry away my dishonest words1  
and let my  perjuries be obliterated by 
to-morrow4 ,let not the superior powers 
give  heed to what ,i may say4'0#dg     
,footnote #df3      ,ib4 iv1 #fcc-fdj2  
#gca-gcf4    ,footnote #dg3      ,ovidii
 ,fast4 ii1 v1 #fgc-fhh4    ,in ,virgil1
 neas1 preparing for flight from the    
overthrow of ,troy1 says  to his        

father1--8,do you1 my father1 in your   
hand take the consecrated  things and   
the ancestral gods8 ,to me1 just        
returned from such and so  recent a     
battle and slaughter1 it were sacrilege 
to touch them1 until ,i  shall have     
washed in a living stream40#dh ,in      
another place the closing  rites at the 
funeral pyre of ,misenus are thus       
described1--8,the same  7,chorinaeus7   
passed thrice around his companions with
 water1 sprinkling  them with a gentle  
spray1 and with a branch of the         
auspicious olive  purified the men and  
uttered the parting words40#di          
,footnote #dh3      n4 ii1 #gag4        
,footnote #di3      ,ibid4 vi1          
#bbi4--,the 7novissima verba7 last or   
parting words1 were    addressed to the 
deceased1--8,vale6 ,vale6 ,vale60       
,farewell6 ,farewell6    ,farewell6     
,of funeral lustrations at ,rome1 ,adams
 in his ,antiquities1 gives this        
account3 8,when the remains of the dead 
were laid in the tomb1 those  present   

were1 three times1 sprinkled by a priest
 with pure water1 from a  branch of     
olive or laurel1 to purify them4444 ,the
 friends when they  returned home1 as a 
further purification1 after being       
sprinkled with  water1 stepped over a   
fire4#ej444 ,the house itself also was  
purified  and swept with a certain kind 
of a broom40 ,the classic writers       
frequently refer to similar observances 
among the ,greeks4 ,thus1 in            
,euripides1 the people are perplexed as 
to the death of ,alcestis1 king         
,admetus' wife1 because 8they do not see
 the lustral water before the  door1 as 
is customary at the doors of the        
dead40#ea    ,footnote #ej3             
,compare above1 p4 #ach4    ,footnote   
#ea3      ,euripides in ,alcest4 #cih4  
,see1 also1 ,aristophanes in ,eccl4     
#ajbe4    ,the census of the population 
of ,rome was taken every five years1 and
 was  followed by a lustration of the   
city4 ,from this custom the word        
lustrum 7a lustration71 came to signify 

a period of five years4 ,there  was also
 a lustration for new born infants1 when
 their names were given4  ,for boys it  
was usually on the ninth day after      
birth2 for girls1 by  some1 on the      
eighth day1 and by others1 on the fifth1
 or the third day1  while some performed
 it on the last day of the week wherein 
the child  was born4 8,on the lustral   
day1 a feast was prepared1 over which   
the  goddess ,nundina was supposed to   
preside4 ,the assembled women handed the
  child backward and forward around the 
fire burning on the altar of the  gods2 
after which they sprinkled it with      
water1 in which were mingled  saliva and
 dust40#eb    ,philo ,judaeus1 was a    
resident of the ,greek colony of        
,alexandria4 ,he was  a man of learning1
 and especially versed in the religious 
doctrines and  rites of the ,gentiles1  
as well as of ,moses1 of which he wrote 
largely4  ,we have seen that1 in        
contrasting the purifying rites of other
 nations  with those of ,israel1 he says

 that 8nearly all other people are      
sprinkled with unmixed water1 mostly    
drawing it from the sea1 some  from     
rivers and others again from vessels    
replenished from  fountains40#ec ,this  
preference of the water of the sea1     
probably  originated in a desire to     
differentiate the ,gentile imitations   
from the  divine originals as observed  
by ,israel4 ,of it an illustration      
appears in  ,euripides4 ,iphigenia      
speaks of ,orestes and his companions1  
defiled with  dreadful crimes1--8,first 
would ,i 7nipsai7 imbue them with holy  
purifyings40    ,footnote #eb3          
,rees's ,encyclopedia1 article1         
8,lustration40    ,footnote #ec3        
,above1 p4 #age4    ,,king ,,thoas4     
8,from springs of waters8 ,or1 from     
spray of the sea80    ,,iphigenia4 8,the
 sea spray 7kluzei#ed7 washes away all  
the crimes of  men40#ee    ,footnote    
#ed3       7klyz7 to besprinkle1 to     
water1 to rinse1 to dash over4 8,the    
sea1 besprinkling1 washes away all the  

crimes of men40    ,footnote #ee3       
,iphigenia in ,taur4 #aaib-aaid4    ,the
 rites used in the ,greek mysteries     
illustrate the same subject4  8,the     
benefits which the initiated hoped to   
obtain were security against  the       
vicissitudes of fortune and protection  
from dangers both in this  life and in  
the life to come4 ,the principal part of
 the initiation1 and  that which was    
thought to be most efficacious in       
producing the desired  effects1 were the
 lustrations and purifications1 whence  
the mysteries  themselves are sometimes 
called katharsia or katharmoi40#ef      
,footnote #ef3      ,smith's            
,dictionary1 article 8,mysteria40       
,those of ,eleusis were a manifest      
imitation of the ,levitical feast of    
ingathering or tabernacles4 ,they were  
celebrated at the same                  
season1--immediately after the bringing 
in of the harvest2 and were in  honor of
 ,demeter1 or ,ceres1 the patroness of  
agriculture4 ,the  celebration proper1  

continued for seven days1 after which   
there was an  additional eighth day1    
appropriated to the initiation of those 
who had  been too late for the regular  
observances4 ,this1 again1 was followed 
by  a ninth day1 which was named        
plmochoai1 from a vase called  plmocho4 
8,two of these vessels were on this day 
filled with water or  wine10 7,should it
 not be 8water and wine807 8and the     
contents of one  thrown to the east1 and
 those of the other to the west1 while  
those who  performed this rite uttered  
some mystical words40#eg ,from the      
appropriating of a ninth day to the     
outpouring of the water and wine1 it    
seems probable that the mysteries were  
originally imitated from the  ,levitical
 feast before the festival of the       
outpouring was instituted2  and that    
when the latter rite was introduced1 an 
additional day was  appropriated to it1 
so as to avoid any change in what had   
become the  established and consecrated 
order of the preceding days4            

,footnote #eg3      ,smith1 article     
8,eleusinia40 ,compare above1 p4 #add4  
,these mysteries were of two orders4    
,the less were celebrated at ,agr1  and 
were essential as a preparation for the 
greater at ,eleusis4 ,in the            
preparatory rites1 the candidates were  
required to keep themselves  continent  
and unpolluted for nine days2 and were  
purified with water  sprinkled on them1 
by an officer who was thence called the 
hydranos4#eh ,at ,eleusis they offered  
sacrifices and prayers1 wearing         
garlands of flowers2 and1 standing on   
the skin of a sacrificial animal1  were 
again purified by the sprinkling of     
water by the hydranos4    ,footnote #eh3
      8 7hydranos71 a waterer1 a        
sprinkler with water2 from     to water1
 to sprinkle any one with water1 to pour
 out    libations40--,liddell  ,scott's 
,greek ,lexicon4    ,that the           
observances thus illustrated were       
corrupted forms derived from  the rites 
and institutions of ,moses1 is apparent4

 ,so manifest is this1  that in the     
third and fourth centuries it was made  
the ground of a  specious theory by     
means of which the advocates of paganism
 sought to  stay the progress of        
,christianity4 8,among those who wished 
to appear  wise1 and to take moderate   
ground1 many were induced to devise a   
kind of  reconciling religion1          
intermediate between the old            
superstition and  ,christianity1 and to 
imagine that ,christ had enjoined the   
very same  things which had long been   
represented by the pagan priests1 under 
the  envelope of their ceremonies and   
fables40#ei    ,footnote #ei3           
,mosheim1 ,eccl4 ,hist41 ,book ,,ii41   
,part i1  #ah4    ,there was1 no doubt1 
an element of truth in this conception4 
,the rites  of ,gentile idolatry were1  
it is evident1 corrupted forms derived  
from  divinely appointed institutions1  
partly1 it may be1 by tradition1 from   
the parents of the race2 but chiefly by 
imitation of the ritual of  ,moses4     

,,section ,,xliii4--,baptism in ,egypt  
and among the ,aztecs4    ,i am indebted
 to the courtesy of ,w4 ,h4 ,ryland1 ,f4
 ,s4 ,a4 ,secretary of the  7,british7  
,society of ,biblical ,archology1 for a 
copy of the proceedings  at a meeting   
held on the #dth of ,may1 #ahhj4 ,from  
it ,i make the following  extract       
including part of a communication read  
from ,m4 ,paul ,pierret4 ,it  is        
descriptive of 8the ,libation ,vase of  
,osor-ur10 preserved in the  ,museum of 
the ,louvre 7,no4 #ijh71 an inscription 
on which has been  deciphered by ,m4    
,pierret4    8,the vase1 of the ,saitic 
epoch1 is of bronze1 and of an oblong   
form1  covered with an inscription1     
finely traced with a pointed instrument4
  ,the text has been published1 by ,m4  
,pierret in the second volume of his    
#8,recueil d',inscriptions du ,louvre1' 
in the eighth number of the #8,etudes   
,egyptologiques4' ,the goddess1 ,nout1  
is represented standing in her          
sycamore1 pouring the water which is    

received by the deceased1 on one  side1 
and by his soul1 on the other4 #8,saith 
the ,osiris1 divine father  and first   
prophet of ,ammon ,osor-ur1             
truthful2--,oh1 ,sycamore of ,nout6 give
  me the water and the breath of life   
which proceed from thee4 ,that ,i  may  
have the vigor of the goddess of vigor2 
that ,i may have the life of  the       
goddess of life2 that ,i may breathe the
 breath of the goddess of the           
respiration of breaths2 for ,i am ,toum4
 ,saith ,nout2--,oh the ,osiris1 divine 
father1 etc41 thou receivest the        
libation from my own hands2 ,i1 thy     
beneficent mother1 ,i bring thee the    
vase1 containing the abundant water  for
 rejoicing thy heart by its effusion1   
that thou mayest breathe the  breath of 
life resulting from it1 that thy flesh  
may live by it4 ,for1  ,i give water to 
every mummy2 ,i give breath to him whose
 throat is  deprived of it1 to those    
whose body is hidden1 to those who have 
no  funeral chapel4 ,i am with thee4 ,i 

reunite thee to thy soul1 which will    
separate itself no more from thee1      
never4'0    ,the ,saitic epoch1 to which
 this vase is referred1 began with the  
accession of ,psammetichus ,i1 about    
#ffd1 ,b4 ,c41 and closed with the      
conquest of ,egypt by ,cambyses in #ebe4
 ,the parallel period of ,jewish        
history extends from the closing years  
of ,manasseh's reign to the time  of the
 machinations by which the decree of    
,cyrus for rebuilding the  temple was   
suspended4 ,but1 although the date thus 
given is such as might  suggest the idea
 of derivation from the institutions of 
,moses1 it seems  highly probable that  
the inscription presents a vestige1 in a
 greatly  corrupted form1 of the        
primitive faith touching the            
resurrection1 as  held by ,noah and the 
patriarchs of the old world1 and        
transmitted to the  founders of the     
,egyptian empire4 ,whatever the view    
adopted on that  point1 the relation of 
the inscription to the subject of the   

present  treatise is manifest and very  
interesting4 ,not only does it very     
strikingly illustrate the doctrine of   
life to the dead1 as symbolized by  the 
effusion of water1 but it brings        
together the two symbols of water  and  
the breath of life1 in such a manner as 
presents a very remarkable  analogy to  
the similar association of ideas        
presented in the scene of  ,pentecost1  
as unfolded hereafter4    ,very         
remarkable was the rite of infant       
baptism1 as it was found by the         
,spanish conquerors among the ,aztecs of
 ,mexico4#fj    ,footnote #fj3      ,as 
this work goes into the hands of the    
printers1 the newspapers    announce    
that 8the ,rev4 ,professor ,campbell of 
,montreal has discovered    that the    
,hittite and ,aztec alphabets are       
identical1 and by applying    the latter
 to the former1 he has been enabled to  
read inscriptions    belonging to the   
ninth century before ,christ40 ,should  
this    announcement prove true1 it     

brings the ,aztecs into a relation to   
,israel which the reader will at once   
recognize4    8,when everything         
necessary for the baptism had been made 
ready1 all the  relations of the child  
were assembled1 and the midwife1 who was
 the  person that performed the rite of 
baptism1 was summoned4 ,at early dawn1  
they met together in the court-yard of  
the house4 ,when the sun had  risen1 the
 midwife1 taking the child in her arms1 
called for a little  earthen vessel of  
water1 while those about her placed the 
ornaments  which had been prepared for  
the baptism in the midst of the court4  
,to  perform the rite of baptism1 she   
placed herself with her face toward the 
west1 and immediately began to go       
through certain ceremonies4444 ,after   
this she sprinkled water on the head of 
the infant1 saying1 #8,o1 my  child6    
take and receive the water of the ,lord 
of the world1 which is our  life1 and is
 given for the increasing and renewing  
of our body4 ,it is to  wash and to     

purify4 ,i pray that these heavenly     
drops may enter into your  body and     
dwell there3 that they may destroy and  
remove from you all the  evil and sin   
which was given you before the beginning
 of the world2  since all of us are     
under its power1 being all the children 
of  ,chalchivitlycue goddess ,she then  
washed the body of the child with       
water1 and spoke in this manner3        
#8,whence thou comest1 thou that art    
hurtful to this child2 leave him and    
depart from him1 for he now liveth      
anew1 and is born anew2 now is he       
purified and cleansed afresh and our    
mother1 ,chalchivitlycue1 again bringeth
 him into the world4' ,having thus      
prayed1 the midwife took the child in   
both hands1 and lifting him toward      
heaven1 said1--#8,o ,lord1 thou seest   
here thy creature1 whom thou hast sent  
into the world1 this place of sorrow1   
suffering1 and penitence4 ,grant  him1  
,o ,lord1 thy gifts1 and thine          
inspiration1 for thou art the great     

,god1 and with thee is the great        
goddess4' ,torches of pine were kept    
burning during the performance of these 
ceremonies4 ,when these things  were    
ended1 they gave the child the name of  
some one of his ancestors1  in the hope 
that he might shed a new luster over it4
 ,the name was given  by the same       
midwife or priestess who baptized       
him40#fa    ,footnote #fa3              
,sahagun4 ,hist4 de ,nueva ,espana1 vi1 
#cg4 ,in ,prescott's 8,conquest of      
,mexico40 ,vol4 ,,iii1 p4 #che4    ,how 
like1 yet how different1 the            
,grco-,roman1 the ,egyptian1 and the    
,mexican rites1 from each other1 and    
from those of ,israel and of ,christ1   
appears at a glance4          ,,section 
,,xliv4--,the ,levitical ,baptisms in   
the ,christian ,fathers4    ,the writers
 of the primitive church distinctly     
recognize the ,old  ,testament          
sprinklings1 and especially the water of
 separation1 by the  name of baptism4   
,by the same name1 they designate the   

idolatrous  imitations above described4 
,tertullian was born about fifty years  
after  the death of the apostle ,john4  
,in allusion to the renewing efficacy   
which he attributed to ,christian       
baptism and the futility of the ,gentile
  rites1 he says1--8,the nations1       
strangers to all understanding of true  
spiritual potencies1 ascribe to their   
idols the self-same efficacy4 ,but  they
 defraud themselves with unwedded       
waters2 for they are initiated1 by      
washing1 into certain of their sacred   
mysteries--as for example of ,isis1  or 
,mithras4 ,even their gods themselves   
they honor with lavations4  ,moreover1  
everywhere1 country seats1 houses1      
temples and whole cities  are purified  
by sprinkling with water carried around4
 ,so1 it is certain  they are imbued    
7tinguntur7 in the rituals of ,apollo   
and ,eleusis2 and  they imagine this to 
accomplish for them renewing and        
impunity for their  perjuries4          
,moreover1 among the ancients1 whoever  

was polluted with  murder1 expiated     
himself with purifying waters4444 ,we   
see here the  diligence of the devil1   
emulating the things of ,god1 since he  
even  administers baptism to his        
own40#fb    ,footnote #fb3              
,tertull4 de ,baptisma1 chapter v4      
,here1 ,tertullian expressly designates 
these rites of the ,gentile  idolatries 
by the name of baptism1 and represents  
them as imitations of  the divinely     
appointed ordinance4 ,some he distinctly
 describes as  sprinklings1 and among   
them evidently refers to ,ovid's        
representation of  the dishonest        
merchant1 sprinkling himself to wash out
 his 8perjuries40  ,he does not allude  
to immersion1 and in fact that form of  
rite was not  found among the ,greek and
 ,roman superstitions4 ,the only        
difference which  ,tertullian recognizes
 between the idolatrous rites and       
,christian baptism  is indicated by the 
phrase 7viduis aquis71 8unwedded10 or   
8widowed1  waters10 by which he         

designates the element used in the pagan
 rites4 ,his  meaning1 here1 is to be   
found in the doctrine of baptismal      
regeneration1  which already prevailed  
in the church2 according to which1 it   
was  believed that1 in baptism1 in      
response to the invocation of the       
officiating minister1 the ,holy ,spirit 
descended upon the water1  imparting to 
it a divine potency to produce a new    
birth in the recipient  of the rite4    
,thus1 the waters of ,christian baptism 
were married waters1  as being capable  
of generating life2 whilst the others   
were  unmarried1--unendowed with any    
8spiritual potency40    ,it is further  
worthy of special notice1 that          
,tertullian here refers1  among other   
,gentile imitations of baptism1 to that 
purgation for murder1  by affusion of   
water1 from which evidently ,josephus   
derived his  preposterous explanation of
 the sprinkling of the water of         
separation1  for defilement by the dead4
 ,the probability is great that the     

,greek  purgation was derived from that 
appointed for the elders of ,israel1 in 
the case of a concealed murder4         
,jerome1 living between ,a4 ,d4 #cdj and
 #dbj1 comments thus upon ,ezekiel      
xxxvi1 #be-bg4--8;,i will pour out or   
sprinkle 7effundam sive aspergam71  upon
 you clean water and ye shall be        
cleansed from all your defilements4     
,and ,i will give you a new heart1 and  
,i will put a right spirit within       
you4444 ,i will pour out the clean water
 of saving baptism4444 ,it is to  be    
observed that a new heart and a new     
spirit may be given by the  pouring out 
or sprinkling of water40 ,again1 he     
paraphrases2--8,i will no  more pour out
 on them the waters of saving baptism1  
but the waters of  doctrine and of the  
word of ,god40--,jerome v1 #cda4        
,ambrose1 bishop of ,milan from ,a4 ,d4 
#cgd to #cia1 thus expounds the #gth    
verse of ,psa4 li4--8,he asks to be     
cleansed with hyssop1 according to  the 
law4 ,he desires to be washed according 

to the gospel1 and trusts  that if      
washed he will be whiter than snow4 ,he 
who would be purified by  typical       
baptism was sprinkled with the blood of 
a lamb1 by a hyssop  bush40#fc          
,footnote #fc3      ,ambrosii ,opera1 in
 ,psa4 li4    ,again he says1 8,he 7the 
priest71 dipping the living sparrow1    
with cedar1  scarlet and hyssop1 into   
water in which had been mingled the     
blood of  the slain sparrow1 sprinkled  
the leper seven times1 and thus was he  
rightly purified4444 ,by the cedar wood1
 the ,father1 by the hyssop the  ,son1  
and by the scarlet wool1 having the     
brightness of fire1 the ,holy  ,spirit1 
is designated4 ,with these three1 he was
 sprinkled who would be  rightly        
purified1 because no one can be cleansed
 from the leprosy of  sins1 by the water
 of baptism1 except through invocation  
of the ,father  and the ,son and the    
,holy ,spirit4444 ,we are represented by
 the  leper40#fd    ,footnote #fd3      
,ibid41 in ,apocal4 cap4 #f4    ,again1 

addressing the newly baptized1 he       
says1--8,you took the white  garments1  
to indicate that you cast away the cloak
 of sin and put on the  spotless robe of
 innocence2 whereof the prophet said3   
#8,thou shalt  sprinkle me with hyssop  
and ,i shall be clean1 thou shalt wash  
me1 and ,i  shall be made whiter than   
snow4' ,for he that is baptized appears 
cleansed both according to the law and  
the gospel2 according to the law1  since
 ,moses1 with a bunch of hyssop         
sprinkled the blood of a bird2          
according to the gospel1 because the    
garments of ,christ were white as  snow1
 when1 in the gospel1 he showed the     
glory of his resurrection4 ,he  whose   
sins are forgiven is made whiter than   
snow40#fe    ,footnote #fe3      ,ibid4 
,lit4 ad initiandos4 c1 #g4    ,cyril   
lived in the next century4 ,he was      
bishop of ,alexandria1 ,a4 ,d4          
#dab-ddd4 ,in his exposition of ,isaiah 
iv1 #d1 he says1 8,we have been         
baptized1 not with bare water1 nor with 

the ashes of a heifer1--,we are         
sprinkled with these to purify the      
flesh1 alone1 as says the blessed       
,paul1--but with the ,holy ,spirit1 and 
fire40    ,thus1 from the translation of
 the ,old ,testament into ,greek down   
through  the time of ,christ and the    
apostles1 and to the middle of the fifth
  century1 the ,levitical sprinklings   
were known and designated as  baptisms4 
,further we need not trace them4        
,,part ,,vi4                    ,,state 
,,of ,,the ,,old ,,testament ,,argument4
            ,,section ,,xlv4--,points   
established by the foregoing ,evidence4 
,a review of the preceding pages will   
discover the following points to  have  
been established4    #a4 ,baptism was a 
rite familiar among the ,jews at the    
time of ,christ's  coming1 and not a new
 institution then first introduced4     
#b4 ,paul being witness1 it was an      
ordinance imposed on ,israel at ,sinai1 
as part of the ,levitical system4    #c4
 ,there is no trace1 in the ,levitical  

law1 of an ordinance for the  immersion 
of the person1 in any circumstances1 or 
for any purpose  whatever4    #d4 ,there
 is not1 anywhere1 in the ,old          
,testament an allusion to immersion  as 
a symbolic rite1 nor a figure derived   
from it1 although those  ,scriptures are
 full of allusions and figures referring
 to the symbolic  import of the pouring 
and sprinkling of water4    #e4 ,there  
was an ordinance for the immersion of   
certain things very  slightly defiled2  
which at once illustrates the ritual    
value of  immersion as compared with    
sprinkling1 and the plainness of the    
language  where immersion was meant4    
#f4 ,the baptisms1 therefore1 to which  
,paul refers as having been 8imposed    
on0 ,israel1 could not have been        
immersions1 and the word1 baptizo1 did  
not in his vocabulary mean1 to immerse4 
#g4 ,the only institutions to which he  
can have referred are comprehended      
under the two heads of1 administered    
rites1 and self-performed washings4     

#h4 ,the self-washings were not         
sacraments1 or seals of the covenant1   
but  monitory symbols of duty4    #i4   
,the gradation of these washings1 the   
frequency and circumstances of  their   
observance1 and the limited facilities  
available1 render it  impossible that   
they can have been immersions4    #aj4  
,their symbolic significance1 the words 
used to describe them1 the  customs as  
to ablutions1 and the washings of the   
priests in the court of  the sanctuary1 
and of the high priest in the holy      
place1 concur to  demonstrate that they 
were ablutions performed by affusion4   
#aa4 ,the administered rites were       
sacramental seals of the covenant4 ,they
  were essentially one in meaning1      
office1 and form2 and were invariably   
performed with a hyssop bush1 by an     
official administrator1 sprinkling  the 
recipient with living water1 in which   
was the blood or ashes of  sacrifice4   
#ab4 ,in the ,hellenistic ,greek1 the   
language of the ,septuagint1 the        

,apocrypha1 and the ,new ,testament1    
these purifications by sprinkling were  
called baptisms1 and they were known and
 designated by that name by  the        
primitive fathers of the ,christian     
church4    #ac4 ,these sprinklings of   
the law were the 8divers baptisms0 of   
,paul4 ,so  far1 therefore1 from baptizo
 meaning to dip1 or1 to immerse1 and    
nothing else1 it is an indisputable fact
 that for at least fifteen  hundred     
years after the first institution of the
 rite1 baptism was  always performed by 
sprinkling4    #ad4 ,the ordinance was  
first instituted to seal the covenant by
 which the  church of ,god was founded  
in ,israel2 and that form of it in which
 the  ashes of the red heifer were used 
was divinely appointed as the ordinary  
rite for the reception of applicants to 
the privileges of that covenant  and    
church4    #ae4 ,its symbolism set forth
 all that is recognized in the          
,scriptures as  meant by ,christian     
baptism4 ,especially and distinctively  

was it the  sacrament of the            
purification1 or remission of sins4     
#af4 ,the figure presented in the form  
of sprinkling or pouring is derived     
from the rain descending out of heaven1 
penetrating the earth and making  it    
fruitful2 and it signifies the ,spirit  
of life from ,god imparted to  the dead1
 entering the heart1 purging its        
corruption1 and creating new  life4 ,to 
the case of indwelling corruption1 with 
reference to which this  rite was       
appointed1 no external washing1 such as 
immersion is supposed  to represent1 can
 be of any avail4    #ag4 ,affusion is  
the constant form of action in the      
ritual law1 whether  with water1 blood1 
or oil1 to signify the efficient agency 
of the ,lord  ,jesus1 in all the        
functions of administration in his      
mediatorial office4    #ah4 ,the        
recipients of the ,levitical baptism1   
were1 at its first  institution1 the    
whole congregation of ,israel1 old and  
young1 thus  purified from the          

defilements of ,egypt1 sealed unto the  
covenant of ,god1  and installed as his 
church4 ,afterward1 they were all1      
without  distinction of sex1 age1 or    
nation1 who having been suspended for   
any  cause from the communion of the    
church of ,israel1 sought in the        
appointed way restoration2 or who were  
received into it1 as infants or         
proselytes4    #ai4 ,while this rite was
 the door of admission to the privileges
 of the  covenant1 at ,sinai1 and so    
long as the ,levitical system survived1 
it is  appropriated by the ,spirit1 as  
the chosen figure by which is set forth1
  in prophecy1 the bestowal of the grace
 of ,christ upon the ,gentiles1 in  the 
gospel day1 and upon ,israel1 restored4 
8,so shall he sprinkle many  nations40  
8,then will ,i sprinkle clean water upon
 you1 and ye shall be  clean40    #bj4  
,the figures of speech corresponding to 
the forms of sprinkling and  pouring    
appear everywhere in the ,old           
,testament4 ,pervading and  determining 

the entire structure of the ritual law1 
they reappear  continually1 in the      
historical records1 in the devotional   
and penitent  utterances of the         
,psalmist1 the discourses of the        
,preacher1 and the  expostulations and  
warnings of the prophets1 and in their  
glad  anticipations of the grace of the 
coming ,messiah4 ,with one and the same 
spiritual meaning everywhere1 these     
figures pervade and control the  whole  
texture of thought and mode of          
expression of the sacred writers4       
#ba4 ,this rite of purification by      
sprinkling was not only thus familiar   
to ,israel1 but1 under corrupted forms1 
it had been disseminated  throughout the
 civilized world2 so that when the      
apostles went forth to  carry the gospel
 to the nations1 the ideas of sin and   
guilt1 defilement  and cleansing1 thus  
nourished1 were a very important element
 in the  providential preparation of the
 world to appreciate and accept the     
salvation of ,christ4 ,while such was   

the case1 the fact is equally           
significant that among the nations      
contiguous to ,israel there is no  trace
 of ritual purification by immersion1--a
 form of observance which1  had it      
existed in ,israel1 could not have      
failed of imitation by her  idolatrous  
neighbors4    ,thus assiduously and     
multifariously were the people of       
,israel taught1  and trained--by        
instructions1 by warnings1 by promises1 
by rites and  ceremonies1 enjoined and  
observed at the sanctuary and at home1  
which  laid hold upon them in every     
relation of their being and every       
function  of their lives--to conceive of
 themselves in all their sinfulness and 
need1 and of the coming ,messiah in his 
offices of grace1 in the light of  this 
ordinance1 and according to the         
similitude embodied in it4 ,for  fifteen
 centuries these influences were        
continually at work1 until the  very    
bent and tendency of their thoughts and 
conceptions1 in so far as  they yielded 

themselves to the divine agencies thus  
applied1 were  moulded to the forms of  
those rites4    ,in view of the facts   
thus developed1 two questions present   
themselves  for thoughtful consideration
 as we proceed with our inquiry4 7#a47  
,is it  to be imagined that ,john and   
,jesus1 in coming to fulfill the        
prophecies  of the ,old ,testament1     
which were embodied in sprinkled        
baptism1 would  ignore that ordinance1  
and silently substitute in its place the
 rite of  immersion2 thus bringing to   
naught and repudiating the products of  
the  divine discipline so assiduously   
pursued through all those centuries1    
and dissolving every tie of association 
between the gospel of ,christ and  the  
hopes and expectations which the saints 
had been taught to cherish1  by the     
unanimous testimony of the law1 the     
prophets1 and the ,psalms1 all  speaking
 in the language of the repudiated rite8
 7#b47 ,since the name of  baptism1 was1
 beyond question the designation used   

for the ,levitical  sprinklings1 how    
else can we understand ,john1 ,christ1  
and the apostles1  than as meaning the  
same thing1 in the similar use which    
they make of  the same word8            
,illustration3      ,,the ,,greek       
,,bath4--,from ,sir4 ,wm4 ,hamilton's   
vases1 in ,smith's ,dictionary of ,greek
 and ,roman    ,antiquities2 article    
8,balne40                               
,,book ,,ii4                            
,,new ,,testament ,,history4            
,,part ,,vii4                           
,,introductory4                         
,,section ,,xlvi4--,state of the        
,question4    ,before entering upon an  
examination of the ,new ,testament1 it  
will be  well to notice distinctly what1
 at this stage of our inquiry1 is the   
precise state of the question to which  
our attention is directed4 ,in a  word1 
two rites present themselves1 each      
claiming to be the true and  legitimate 
ordinance which ,christ commanded to be 
dispensed to all  nations4    ,on the   

one hand is the ritual sprinkling of    
water4 ,in this rite1 we  have an       
ordinance instituted at ,sinai by divine
 command1 with specific  directions as  
to the mode of observance1 and abundant 
exemplification  in the history of      
,israel and the writings of the ,old    
,testament1--an  ordinance by which the 
tribes of ,israel and the ,gentile      
children of  ,midian were both alike    
received and sealed unto the covenant of
  ,god1--its rites replete with the     
richest gospel meaning1 as expounded  by
 poets and prophets1 and constituting in
 connection with the ,lord's  supper1 a 
clear and symmetrical representation of 
the whole plan of  grace4 ,in this      
ordinance1 the sprinkling of water for  
the ritual  purging of sin1 is a lucid  
symbol of the very baptizing office     
which  is now fulfilled from the throne 
of heaven by ,him whom ,john            
fore-announced as the ,baptizer with the
 ,holy ,ghost4 ,that the doctrine  which
 the ,new ,testament identifies with    

,christian baptism was  symbolized by   
the ordinance1 in its ,old ,testament   
form1 can not be  successfully          
questioned2 nor that there was a        
beautiful symmetry1  congruity and      
significance in each several part and   
feature of the  observance4 ,it thus    
stands forth1 luminous with most        
precious gospel  truth4 ,appointed of   
,god at ,sinai1 as the most fitting form
 under which  to figure the first act of
 ,his grace1 in the bestowal of         
salvation on  sinners1--honored as the  
rite by which the church was at the     
beginning  consecrated to her exalted   
office1 as ,god's witness and herald to 
the  nations1--it comes to the ,new     
,testament church1 hoary and venerable  
with a history of fifteen               
centuries1--embalmed and hallowed by    
commemoration in the poetic strains of  
the psalmist and the brightest  visions 
of the prophets1 and fragrant from      
association with the  profoundest and   
most precious experiences of ,god's     

people1 in all  those centuries1 and    
with every beam of hope for a better    
life beyond1  which shone into their    
stricken hearts1 in the times of        
bereavement  and mourning4 ,it comes1   
its image indelibly stamped on the face 
of  ,god's word1 and its conceptions    
therein transmitted to blend with the   
clearer visions of hope revealed to the 
gospel church1 by ,him1 in whom  life   
and immortality are brought to light4   
,on the other hand is that form of      
observance in which the person of the   
subject is immersed in water1 as a      
symbol of the burial of the ,lord       
,jesus4 ,for this rite1 no higher       
antiquity is claimed1 by its advocates1 
than that involved in its supposed      
institution by the ,lord ,jesus1 after  
his resurrection4 ,it has no precedent  
in the ,levitical ritual1 nor place     
among the figures employed by the ,old  
,testament writers4 ,the prophets  did  
not foreshadow it in their imagery1 nor 
the psalmist in his strains4  ,all other

 rites of divine authority1 are         
distinctly described1 both as  to office
 and form4 ,but1 of the rite of         
immersion1 there is neither  description
 nor explanation anywhere in the        
,scriptures4 ,its evidence  stands      
wholly in definitions1 contrary to the  
unanimous testimony of  lexicographers1 
unsustained by any broad inductions from
 the facts and  analogy of ,scripture1  
and at variance with the conclusions    
which such  induction demands4    ,and  
when we examine the relations and       
details of the rite1 we find            
incongruity and contradiction           
conspicuously displayed4 ,if the rite be
  regarded as a typical seal of the     
covenant of grace1 as are all           
sacraments1 it follows that the         
administrator represents the ,lord      
,jesus1  administering the true baptism1
 the real seal of that covenant4 ,but1  
if  baptism is by immersion1 to         
represent the burial of the body of the 
,lord  ,jesus1 we are reduced to the    

alternative that the office of the      
administrator means nothing1 in which   
case we have a burial with no one  to   
perform it2--or1 that he represents     
,joseph of ,arimathea1 and  ,nicodemus2 
by whom the body of ,jesus was laid in  
the sepulcher4    ,again1 in the        
,scriptures everywhere1 and especially1 
and in the most  express terms1 by the  
,lord ,jesus himself 7,john iv1 #ad2    
vii1 #cg-ci71  living water is          
recognized as the divinely appointed    
symbol of the ,holy  ,spirit1 as the    
,spirit of quickening and life4 ,how    
beautifully and richly  appropriate to  
this purpose it is1 we have seen4 ,but1 
according to the  immersion theory1 the 
dipping of the person in this           
element1--that is1  mersion in water of 
life1 represents the consigning of the  
body of ,jesus  to the grave1 the den of
 corruption and death6    ,besides1 the 
supposed resemblance of this rite to the
 burial of ,christ's  body is a         
transparent misconception4 ,it results  

from the transfer to  ,palestine of     
ideas derived from the wholly different 
western method of  interment4 ,in the   
sense required by immersion1 ,jesus     
never was 8buried40  ,the sepulcher of  
,joseph1 in which his body was laid was 
not a grave1 but  a spacious            
above-ground chamber4 ,such were its    
dimensions that1 at one  time1 on the   
morning of the resurrection1 there were 
present in it 8,mary  ,magdalene and    
,joanna and ,mary the mother of ,james  
and other women10 at  least five or six 
persons1 and with them the two angels   
before whom they  fell prostrate4 7,luke
 xxiv1 #a-aj47 ,to this day1 the        
hillsides around  ,jerusalem and        
throughout ,palestine are pierced with  
innumerable such  chambers1 excavated   
horizontally in the rock1 and frequently
 used as  dwellings by the present      
inhabitants4 ,such was the sepulcher of 
,jesus1--an artificial chamber with a   
perpendicular door1 so that ,peter  and 
,john and the women could by stooping   

walk into it4--,john xx1 #e-h4 ,the     
entombing of ,jesus was no more a       
burial1 in the sense required by the    
immersion theory1 than was the laying of
 the body of ,dorcas in an upper        
chamber4 7,acts ix1 #cg47 ,the supposed 
similitude of immersion in water is  a  
figment of the imagination1 in entire   
disregard of the real facts4    ,but1   
even should we allow the ordinance to be
 a true and fitting symbol  of the      
burial of ,christ1 it remains void of   
all spiritual significance4  ,study it  
as we may1 it teaches nothing1--it means
 nothing4 ,in all other  sacraments the 
plan of salvation1 in one or other of   
its grand features1  is lucidly         
represented4 ,the ,lord's supper is the 
acknowledged symbol of  ,christ's       
atonement and death1 and of the manner  
in which he imparts to  his people the  
benefits of that death1--while they by  
faith feed upon his  broken body4       
,according to the immersion theory1     
baptism represents and  shows forth the 

burial of the dead body of ,jesus1      
contradistinguished  from his death1 as 
symbolized in the ,lord's supper4 ,but  
that burial is a  thing wholly          
unimportant and insignificant1 in       
itself1 whether viewed as  to the fact  
or the mode4 ,no emphasis is ever in the
 ,scriptures put upon  either1 nor      
spiritual meaning attributed to them4   
,thus1 if we admit  immersion to a place
 among the ordinances1 it must remain a 
mere form1  shedding no ray of divine   
light1--an opaque spot among the        
luminaries in  the instructive          
constellation of ,scripture rites4 ,the 
result moreover of  accepting this      
ordinance is1 to strip the ,new         
,testament church of all  sacramental   
knowledge of the power and glory of     
,christ's triumphant  sceptre4 ,in      
,levitical baptism1 the ,old ,testament 
church had a most  beautiful pledge of  
his triumph over death and a symbol of  
his grace  shed down from the throne of 
his glory4 ,but1 upon the immersion     

theory1  all this is utterly ignored in 
the ,new ,testament ritual1 and all     
attention directed to the humiliation1  
sufferings and death1--one  sacrament   
setting forth his death1 and the other  
his burial2 whilst both  are left void  
of meaning2 since the intent of the     
abasement can only be  found in his     
exaltation1 and the baptizing office    
exercised from his  throne4 ,we are to  
believe that at the very moment when his
 exaltation  became a glorious reality1 
and his baptizing office an active      
function1  and when these facts had     
become the very crown and sum of the    
gospel  thereupon sent forth to the     
world1 all trace of them was obliterated
  from the sacramental system1 to the   
marring of its symmetry and the  utter  
destruction of its completeness and     
adequacy as a symbolical  gospel4       
,moreover1 it is the office of the rite 
of baptism1 to seal admission to  the   
benefits of the covenant1 in the bosom  
of the visible church4  ,appropriate to 

this office1 the ,old ,testament rite   
was a symbol of that  renewing and      
cleansing which the ,lord ,jesus by his 
,spirit gives1 in the  bestowal upon his
 people of the benefits of the better   
covenant1 and the  fellowship of the    
invisible church4 ,the same import is   
attributed to  baptism throughout the   
,new ,testament4 ,but in the rite of    
immersion1 as  symbolizing the burial of
 the ,lord ,jesus1 not only is this     
meaning  excluded1 but the ordinance has
 no conceivable congruity to the office 
which it fills4 ,dr4 ,carson attempts to
 evade this difficulty by the           
assumption that there are two distinct  
emblems in baptism1--one1 of            
purification by washing2 another of     
death1 burial and resurrection1 by      
immersion4#ff ,then1 we are to          
understand that in baptism1 the         
administrator represents at once1 the   
men by whom the body of ,jesus was  laid
 in the sepulchre1 and the ,lord ,jesus 
himself1 dispensing the  baptism of his 

,spirit6 ,the water symbolizes both the 
grave which is the  abode of death and  
corruption1 and the ,holy ,spirit of    
life6 ,and the  immersion of the person 
of the baptized represents at one and   
the same  time1 the placing of the body 
in the grave1 and the bestowal of his   
,spirit by ,jesus1 for quickening and   
sanctifying his people6 ,manifestly1    
the two sets of ideas thus brought      
together1 as involved and represented   
in the one form1 are wholly             
irreconcilable4 ,they are not merely    
incongruous1 but mutually destructive4  
,to assert water1 in one and the  same  
act1 to signify the ,spirit of life1 and
 the corruption of the  grave2 or an    
immersion to symbolize1 at once1 the    
burial of the dead  body1 and the       
quickening of dead souls1 is to deny it 
to have any  meaning at all4 ,the rite  
may be labelled with these incongruous  
ideas4  ,but they can not be made to    
cohere in it4 ,the theory ignores and   
contradicts the true nature of the rites

 of ,god's appointment2 which are  not  
mere mnemonical tokens1 but             
representative figures1 ordained as     
testimonies1 which convey intelligible  
expression of their meaning by  their   
forms2 and are therefore constructed    
upon fixed and invariable  principles1  
and characterized by definiteness and   
unity of meaning4    ,footnote #ff3     
,carson on ,baptism1 pp4 #bfe-bfh4      
,are these difficulties evaded by       
falling back to the position of the     
first ,baptist confession1--that baptism
 8being a sign1 must answer the  thing  
signified1 which is1 the interest the   
saints have in the death1  burial and   
resurrection of ,christ2 and that as    
certainly as the body  is buried under  
the water and risen again1 so certainly 
shall the bodies  of the saints be      
raised by the power of ,christ1 in the  
day of the  resurrection80 ,this is1 to 
abandon the very citadel of the cause1  
which  consists in the position that the
 form and meaning of the ordinance are  

to be determined by a strict            
interpretation of the classic meaning of
  the word baptizo4 ,that word never    
means 8burial and  resurrection10--the  
immersion and raising up of the subject4
 ,it  sometimes means a submersion2     
that1 and nothing more4 ,this is now    
distinctly admitted by the ablest       
representatives of the immersion        
theory1 as we shall see abundantly      
evinced before we close4    ,such are   
some of the considerations that present 
themselves1 as1 at this  point in our   
inquiry1 we view the two diverse rites  
which assume the  name of ,christian    
baptism4 ,their claims are now to be    
judged1 by a  comparison of the ,new    
,testament evidence1 with what has been 
already  concentrated from the law1 the 
prophets1 and the ,psalms2--writings all
 of  them equally authoritative and     
divine4    ,illustration3      ,,the    
,,greek ,,bath4--,the god1 ,eros1       
presides4 ,from    ,sir4 ,wm4           
,hamilton's vases1 in ,smith's          

,dictionary    of ,greek and ,roman     
,antiquities2 article 8,balne40         
,,part ,,viii4                          
,,the ,,purifyings ,,of ,,the ,,jews4   
,,section ,,xlvii4--,accounts of them in
 the ,gospels4    ,the fact has been    
referred to already that at the great   
passover1 in the  days of ,hezekiah1 to 
which the remnant of the ten tribes were
 invited by  the king1 8a multitude of  
the people1 even many of ,ephraim and   
,manasseh1  ,issachar and ,zebulun1 had 
not cleansed themselves1 yet did they   
eat the  passover otherwise than it was 
written10 not being 8cleansed according 
to the purification of the sanctuary20  
that1 thereupon1 a plague was  sent     
among them2 but at the intercession of  
the king1 the ,lord healed  the people4 
7#b ,chron4 xxx1 #ag-bj47 ,in the law1  
it appears that1 at the  entreaty of    
certain persons1 who1 at the regular    
time of the passover1  were defiled by a
 dead body1 provision was made for a    
second passover1  to be kept a month    

later1 by such as1 by reason of         
defilement1 or  absence at a great      
distance1 could not keep it at the      
appointed time4  7,num4 ix1 #f-aa47     
,these facts illustrate the statement of
 ,john respecting  a certain occasion   
when the 8passover was nigh at hand2 and
 many went  out of the country up to    
,jerusalem before the passover1 to      
purify  themselves40--,john xi1 #ee4    
,the self-washings could all be         
performed by  the people at home4 ,but1 
in the later period of ,jewish history1 
the  ashes were kept at ,jerusalem1 and 
the sprinkling of the unclean usually   
performed there by the priests alone4   
,hence1 the coming of these ,jews to    
,jerusalem for purifying before the     
feast4 ,it is thus evident that at all  
the annual feasts1 the preparatory      
purifying of the people must have  been 
a very conspicuous feature of the       
occasion1 a fact of no little           
significance1 as bearing upon the       
observances in the ,eleusinian          

mysteries1 already referred to4    ,we  
have shown the name of baptism to have  
been used to designate both  the        
,levitical rite of sprinkling with the  
water of separation and the  ritual     
purifyings invented by the scribes4     
,with the growth of  ritualistic zeal1  
the occasions for the latter observances
 were  multiplied4 ,the earliest        
allusion to them1 in the life of our    
,savior1  appears in connection with his
 first miracle1 wrought in ,cana of     
,galilee  at the marriage feast4 8,there
 were set there six water pots of stone1
  after the manner of the purifying of  
the ,jews1 containing two or three      
firkins apiece40--,john ii1 #f4 ,that   
this provision for the purposes of      
ritual purifying upon such an occasion  
was absolutely necessary1 in  obedience 
to the traditions of the scribes1 will  
presently appear4    ,the next occasion 
on which these rites come into notice1  
is recorded by  ,luke4 ,in the course of
 our ,lord's second tour through        

,galilee1 after  having preached the    
gospel to a vast concourse1 8a certain  
,pharisee  besought him to dine with    
him3 and he went in1 and sat down to    
meat4 ,and  when the ,pharisee saw it1  
he marveled that he had not first       
baptized  7ebaptisth71 before dinner4   
,and the ,lord said unto him1 ,now do ye
  ,pharisees make clean the outside of  
the cup and the platter2 but your       
inward part is full of ravening and     
wickedness4 ,ye fools1 did not he  that 
made that which is without make that    
which is within also8 ,but  rather give 
alms of such things as ye have2 and     
behold all things are  clean unto       
you40--,luke xi1 #cg-da4    ,the next   
incident is mentioned very briefly by   
,matthew 7xv1 #a-i71 and  more fully in 
,mark4 ,the apprehensions of the rulers 
at ,jerusalem seem to  have been aroused
 by reports of ,christ's ministry1 and  
the excitement  caused by it among the  
people of ,galilee4 ,and as they had    
formerly sent  messengers to challenge  

,john1 so1 now1 scribes and ,pharisees  
from  ,jerusalem were on the watch to   
find occasion against ,jesus4 ,and 8when
  they saw some of his disciples eat    
bread with defiled1 that is to say1     
with unwashen hands1 they found fault4  
,for the ,pharisees and all the  ,jews1 
except they wash their hands oft1 eat   
not1 holding the tradition  of the      
elders4 ,and when they come from the    
market1 except they baptize  7ean m     
baptisntai71 they eat not1 and many     
other things there be  which they have  
received to hold1 as the baptisms       
7baptismous71 of  cups and pots1 brazen 
vessels and tables0 7or 8beds40 ,so the 
margin and  the ,greek47--,mark vii1    
#a-d4    ,these are the only places in  
which the ritual purifyings of the      
,pharisees are so mentioned as to shed  
light upon the subject of our  inquiry4 
,in them1 we trace three distinct       
observances4 ,these are  enumerated by  
,mark1 who represents them as common to 
8the ,pharisees and  all the ,jews40    

,they are1 7#a7 ,washing the hands1     
before meals2 7#b7  ,baptism1 after     
coming from the markets2 7#c7 ,the      
baptisms of utensils and  furniture4    
,,section ,,xlviii4--,washing the ,hands
 before ,meals4    ,it appears to have  
been a custom1 enjoined by tradition and
 observed by  all the ,jews1 always to  
wash the hands ritually before eating4  
,the  origin and meaning of the         
tradition may probably be inferred from 
a few  ,scriptural facts4 7#a47 ,flesh  
was used for sacrifice1 before it was   
given  to man for food4 ,compare ,gen4  
i1 #bi2 iv1 #d2 viii1 #bj2 ix1 #c4 ,it  
was thus  transferred from the altar to 
the table4 7#b47 ,one essential idea in 
the  ,levitical system as to sacrifice1 
was communion of ,israel with ,god at   
his table4 ,of this1 the passover was   
but one among many illustrations  which 
the books of ,moses contain4 7,deut4    
xii1 #ag1 #ah1 #bg1 etc47 7#c47  ,hence1
 all eating of flesh was treated as     
sacrificial in its nature1  and1        

therefore1 the prohibition of blood--a  
prohibition perpetuated in  the church  
by the apostles4 7,gen4 ix1 #d2 ,lev4   
xvii1 #c-ad2 ,deut4 xii1  #bj-bg2 ,acts 
xv1 #bj1 #bi4fg7 ,if1 to these facts be 
added the rule which  required the      
priests to wash themselves before       
entering upon their  official duties1   
one of which was the eating of the      
sacrificial flesh in  the holy place1   
and the words of the ,psalmist1--8,i    
will wash mine hands  in innocency1 so  
will ,i compass thine altar1 ,o ,lord0  
7,psa4 xxvi1 #f71 we  will have the     
probable foundation of the ritualistic  
structure4    ,footnote #fg3      ,this 
is not the place to enlarge upon the    
present obligation of this    law4 ,in  
the above places1 the reader will find  
it1 as at first given    to ,noah1 as   
expounded and perpetuated under the     
,levitical    dispensation1 and as again
 re-enforced upon the ,gentile churches 
by    the apostles4 ,when and why was it
 abrogated8    ,as to the mode of these 

washings1 the rules given in the ritual 
law are  very significant4 ,but two     
cases in which the washing of the hands 
was  required are there found4 ,one of  
these is the washing of the hands of    
the elders in expiation of a concealed  
murder4 7,deut4 xxi1 #c-i47 ,here  the  
circumstances render it certain that the
 water was poured on the  hands4 ,the   
other is mentioned in ,lev4 xv1 #aa1    
where the ,english1  8rinsed10          
represents the ,hebrew1 shtaph1 to dash1
 or pour on with  violence4 ,if the     
,jews imitated the ,levical rites they  
did not immerse  their hands4 ,mark     
throws but little light upon the mode of
 the ,pharisaic  washing4 ,in the       
expression1 8except they wash their     
hands oft10 the  last word of the       
original 7pugm1--8oft071 probably had a 
technical  meaning1 by which the mode   
was designated4 ,but if such was the    
case1  that meaning has been lost4 ,by  
some writers1 it is interpreted1 8to the
  elbows10 8to the wrist10 8with closed 

fist10 etc4 ,but all this is mere       
conjecture1 as is the opinion of ,dr4   
,lightfoot1 that it denoted a  certain  
form of the affusion of water upon the  
hands4    ,the account of the marriage  
feast affords ground for surer          
deductions4  ,there were set six water  
pots of stone1 holding two or three     
firkins  apiece4 ,whatever were the     
rites referred to by ,mark1 under the   
two  designations of 8washing the       
hands10 and 8baptism10 it was necessary 
that sufficient water should be provided
 for all occasions of both kinds  which 
were likely to occur1 in the large      
concourse of wedding guests1 of  whom   
,christ and the apostles were but a     
small proportion4 ,for1 whilst  the     
guests1 generally1 were expected1 of    
course1 to make use of the  ordinary    
rite1 by washing their hands1 there     
might be numbers who had  incurred such 
exposure as to require the appointed    
baptism4 ,what1  then1 are the          
indications as to the nature of the     

rites thus provided  for8    ,the       
capacity of the water-pots1 according to
 the most probable estimate1  was not   
more than ten gallons each4 ,the highest
 supposition sets them at  about        
eighteen4 ,they were1 therefore1        
altogether too small to have been  used 
as bath-tubs1 for the immersion of the  
guests4 ,the possibility1  therefore1 of
 such a necessity1 did not enter into   
the calculations of  those who provided 
for the occasion4 ,were the waterpots1  
then1 used for  immersing the hands8    
,the customs of the east1 then and to   
this day1--the  fact that ,jesus and his
 disciples evidently appear as but a    
small  proportion of the guests1--and   
the quantity of wine miraculously made  
by  ,jesus for their supply1 unite to   
certify that the great body of the      
community of ,cana was present at the   
feast4 ,the first suggestion1           
therefore1 that presents itself is1 that
 the supposed process must soon  have   
rendered the water disgusting1 from its 

use in the manner supposed1  by a       
succession of persons4 ,another and     
conclusive fact is the use made  by our 
,savior of these waterpots4 ,the feast  
had been some time in  progress1 so that
 the guests had 8well drunk10 before the
 exhausting of  the wine4 ,all had been 
purified1 and the pots1 appropriated to 
that use1  stood with the remaining     
water1 as thus left4 ,when1 ,jesus said 
to the  servants1--8,fill the waterpots 
with water10 8they filled them to the   
brim10 and immediately carried the wine 
to the governor of the feast4  ,the     
servants were ignorant of the purpose of
 ,jesus1 and1 as the  narrative shows1  
simply did as they were directed4 ,there
 was no emptying  of foul water4 ,there 
was no cleansing of the waterpots4      
,there is no  consciousness1 manifested 
in the narrative1 of occasion for it4   
,nor was  there time4 ,it was in the    
midst of the feast2 and the wine was    
already  exhausted1 although the ruler  
of the feast and the guests were unaware

  of it4 7,v4 #i47 ,the account of the  
transaction was written by ,john1 an    
eye-witness1 for the information of     
cotemporaries who were familiar with    
the rites of purifying1 whatever they   
were4 ,and had they been performed  in  
the water1 in any way1 an explanation   
was necessary1 or the  inference became 
inevitable that the vessels were used   
just as they  stood4 ,in these          
circumstances1 is it to be imagined that
 the waterpots  already contained the   
washings of the guests2 or even that    
they were  emptied of these and then    
appropriated as recepticles of the wine1
 which  was immediately served to the   
very persons who had just washed in     
them8  ,clearly1 the facts compel the   
conclusion that 8the purifyings of the  
,jews10 here provided for were not done 
in the waterpots1 but with  water taken 
from them1 and poured or sprinkled on   
the guests4    ,this conclusion is      
confirmed by the explicit testimony of  
the rabbins4  ,rabbi ,akiva was a doctor

 of the law of the most eminent         
reputation1 his  disciples being        
numbered by thousands4 ,he was president
 of the  sanhedrim1 less than one       
hundred years after the death of        
,christ4 ,being  made prisoner by the   
,romans1 upon the suppression of the    
insurrection of  ,bar ,kokeba1 of which 
he was an active promoter1 he was thrown
 into  prison awaiting execution4 ,when 
food was brought to him1 the jailer     
thinking the supply of water too        
liberal1 poured the greater part on the 
ground4 ,the rabbi although famishing of
 thirst1 directed what remained  to be  
poured upon his hands1 saying1 8,it is  
better to die with thirst  than to      
transgress the traditions of the        
elders40                  ,,section     
,,xlix4--,baptism upon return from      
,market4    ,another point in ,mark's   
statement is1 that1 8,when they come    
from the  market1 except they baptize1  
they eat not40 ,here1 it would seem that
  ,mark means something different and   

more important than the ordinary        
washing of the hands1 to which he has   
just before referred4 ,it is an         
additional statement1 of other rites    
employed on special occasions4 ,the     
word1 agora1 which is translated 8the   
market10 has a much more  extensive     
signification than the ,english word4   
,its primary meaning is1 a  concourse1  
an assembly1 of any kind4 ,and while it 
was used among others1  to designate the
 assemblies for traffic1 and hence the  
places of such  assemblies1 it is not1  
in the text1 to be understood in that   
limited  sense2 but as comprehensive of 
all promiscuous assemblages of the      
people1 in which a person was liable    
unwittingly to come in contact with  the
 unclean4 ,it was upon occasion of our  
,savior's coming from such an  assembly1
 that the ,pharisee of whom ,luke       
informs us was surprised that  he had   
not first baptized before dinner4 ,he   
had been preaching in the  midst of a   
multitude 8gathered thick together0     

7,luke xi1 #bi71 when he  received and  
accepted the invitation to dine4 ,he had
 thus been exposed  to a contact which  
the ,pharisees would have carefully     
avoided1 as liable  to involve them1    
unaware1 in the extremest defilement1   
and to render  necessary special rites  
of purifying4 ,this was undoubtedly the 
cause of  the surprise of the ,pharisee 
at the conduct of ,jesus4    ,as to the 
mode of the baptism here referred to1   
the gospels are silent4  ,in favor of   
the supposition that it was immersion1  
there is nothing  whatever in the       
,scriptures4 ,it rests wholly upon the  
assumption that  that is the meaning of 
baptizo4 ,the circumstances all very    
strongly  favor the conclusion1 that as 
the major defilements of the ,mosaic law
  were all purged by sprinkling1 so     
this1 the major defilement of           
,pharisaic tradition was cleansed in a  
kindred way4 ,among the indications  in 
favor of this conclusion are1 the fact  
that the provision made for  purifying  

at the marriage feast excludes the idea 
of immersion2--the  entire silence of   
the ,scriptures as to any facilities for
 that  purpose2--the incongruity of the 
supposition to the circumstances of     
,jesus1 in the act of sitting down at   
the ,pharisee's table2--the absence     
from the narrative of any allusion to   
means provided by the ,pharisee for  the
 performance1 in that mode1 of a rite by
 him so highly esteemed1 and  for which 
special provision was necessary2--and   
the improbability of such  a form       
gaining prevalence among 8the ,pharisees
 and all the ,jews10  involving1 of     
necessity1 both expense and labor1 to an
 intolerable  extent4 ,if1 on the       
contrary1 as we may reasonably suppose1 
the house of  the ,pharisee was provided
 with appliances1 8after the manner of  
the  purifying of the ,jews10 they would
 consist of water pots set at the  door1
 as at the marriage feast1 out of which 
the guests1 as they  entered1 could take
 water for pouring on their hands1 or   

baptizing their  persons by sprinkling1 
without inconvenience or delay4    ,we  
have formerly seen that the             
self-washings of the ,mosaic law1--in   
which  alone its advocates have ever    
pretended that immersion may be found in
  the ,old ,testament1--were of         
continual recurrence in every family4   
,we find  in the time of ,christ the    
rites supplemented by those now in      
question1  which were of even more      
frequent occasion4 ,if they were        
performed by  self-washing1 by affusion1
 or by sprinkling1 such provision of    
vessels  as thus indicated was          
all-sufficient4 ,but if they were       
immersions of the  person1 the almost   
daily necessities of every family would 
have required  not only an extraordinary
 supply of water1 but a capacious bath  
tub in  every house4 ,without such a    
vessel and supply1 at home1 immersion of
 the  person1 with the frequency        
required1 was not merely improbable2 it 
was  impossible4 ,but such arrangements 

would have involved an amount of        
expense and of labor which no people    
could endure4    ,if we open the        
,scriptures to inquire what is their    
testimony on this  point1 on which1 if  
the system of immersion was in          
operation1 some hints  could not fail to
 appear1 we find that the one only      
statement or  allusion is contained in  
the account of the six water pots at the
  marriage feast4 ,they were set 8after 
the manner of the purifying of the      
,jews40 ,this expression1 alike in      
itself1 and in the attendant            
circumstances1 as already considered1 is
 exclusive of the supposition  that any 
purifying rite was observed among the   
,jews1 for which the water  pots were   
not a sufficient provision4 ,in short1  
all the evidence concurs  to determine  
that 8the purifying of the ,jews10      
however performed1 was  not by immersion
 of the person4                         
,,section ,l4--,a ,various ,reading4    
,there is a various reading1 in the     

,greek manuscripts1 which is full of    
meaning with reference to our present   
inquiry4 ,whilst many manuscripts1      
including the ,alexandrian1 which is    
referred to the fifth century1 read     
baptisntai1--8except they baptize they  
eat not10 7,mark vii1 #d72 the  two     
oldest and of the highest authority1 the
 codices ,sinaiticus and  ,vaticanus1   
both dating from the fourth century1 and
 with them numbers of  a later date1    
read1 rantisntai1 8except they sprinkle 
they eat  not40 ,the presumption is very
 strong in favor of rantisntai being the
  true reading4 ,its bearing on the     
logical connection of ,mark's statement 
is worthy of note4 ,according to it1 he 
describes three classes of rites4  ,he  
specifies1 first1 self-washings of the  
hands1 as always used before  dinner2   
second1 certain sprinklings1 resorted to
 upon supposition of  more serious      
defilements2 and third1 baptisms of pots
 and cups1 etc41  the modes of          
purifying1 for which1 prescribed in the 

law1 were various4  ,the relation of    
these purifyings to those appointed by  
,moses is  apparent4 ,they coincide with
 the self-washings1 the sprinklings1 and
 the  purifying of things prescribed by 
him4 ,the various readings here involve 
considerations of great importance4 ,as 
before stated1 rantisntai is  the       
reading of the two oldest and most      
highly esteemed manuscripts1  dating    
back to within about two hundred and    
fifty years of the death of  the apostle
 ,john4 ,these manuscripts are          
recognized by critical scholars  as     
being so far independent of each other  
that their various readings  indicate   
the gradual divergence which would      
progress from copy to copy  through     
several generations of manuscripts2 so  
that the reading on which  they unite   
must have originated1 if not with the   
evangelist1 at least  very soon after   
the first publication of his gospel4 ,on
 the other hand1  the reading1          
baptisntai1 first found in the          

,alexandrian codex1 of the  fifth       
century1 appears in the great majority  
of extant manuscripts4 ,we  may         
confidently conclude that there must    
have been earlier copies of  high       
authority in which this reading was     
found4 ,it thus appears that at  a time 
but little if any removed from the age  
of the apostles1 these two  readings    
existed side by side in the received    
copies of the gospel4    ,this fact is  
the more significant in view of the     
jealous care with which  the purity of  
the ,new ,testament text was guarded4   
,so long as the last of  the apostles   
survived1 his inspired authority was an 
available resort on  all questions of   
controversy1 arising in the churches4   
7#b ,cor4 xi1 #bh2 #c  ,john #i1 #aj47  
,during this period1 the importance of  
an absolutely pure  text of the writings
 of the apostles and evangelists was not
 fully  appreciated4 ,the work of       
transcription was left to the zeal of   
private  individuals1 who were often    

wanting in the necessary qualifications2
  whilst there was no system of         
responsible revision4 ,it was probably  
during this period1 closing about fifty 
years after the death of the  apostle   
,john1 that the most important          
variations and errors crept in4  ,about 
that time1 the importance of a pure     
text1 as an authoritative  standard of  
appeal on questions of controversy1     
began to be felt2 and1  thereafter1     
great vigilance was exercised by the    
officers of the church  in securing     
correct copies4 ,the transcriptions were
 made from the best  and most accurate  
manuscripts4 ,and when a copy was made1 
it appears to  have been subjected to a 
critical revision1 after having been    
first  collated usually by the scribe   
himself1 with the copy from which it was
  taken1 for the purpose of correcting  
any clerical errors1 that might  have   
occurred in the transcription4 ,the     
manuscript was then handed over  to 8the
 corrector10 whose business it was to   

revise the text by a  comparison with   
other available manuscripts4 ,in this   
office the services  of the most learned
 and able men in the church were        
employed2 and it was  not until         
sanctioned by such revision that a      
manuscript was accepted as  an authentic
 copy4 ,beside the process here         
described1 the ancient  manuscripts     
abound in changes made by subsequent    
critics4 ,the codex  ,sinaiticus        
exhibits alterations 8by at least ten   
different revisers1  some of them       
systematically spread over every page1  
others occasional or  limited to        
separate portions of the manuscript1    
many of them being  cotemporaneous with 
the first writer2 far the greater part  
belonging to  the sixth or seventh      
century1 a few being as recent as the   
twelfth40#fh    ,footnote #fh3          
,scrivener's ,collation of the ,codex   
,sinaiticus1 ,introduction1 p4 xx4      
,in view of the diligence of the        
criticism thus systematically exercised1

  the fact is very remarkable that the  
two readings1 baptisntai1 and           
rantisntai should have been transmitted 
side by side1 and traceable  back nearly
 to the apostolic age4 ,and it is       
further remarkable1 that no  one of the 
ten successive critics whose revisions  
are traceable on the  codex ,sinaiticus 
has corrected the place in question so  
as to read  baptisntai1 although it is  
certain that reading did extensively    
prevail4 ,nor is the variation alluded  
to in the writings of the fathers4  ,it 
is immaterial to the present argument   
which is the true reading4 ,if  it was  
rantisntai1 the language of ,mark       
explains the meaning of ,luke4  ,what   
the ,pharisee expected was that ,jesus  
should have baptized himself  by        
sprinkling4 ,and1 whichever is the true 
reading1 this fact is patent  that at an
 age so early as to be undistinguishable
 from that of the  apostles and         
evangelists1 so intimate was the        
relation between  sprinkling and baptism

 that the one word was inadvertently    
substituted  for the other1 in          
transcription2 and the alteration       
received by the  ablest men in the      
church1 without question or protest1    
then or  afterward1 or the betrayal even
 of a consciousness of change2 despite  
the watchfulness of a criticism         
systematic in its exercise and jealous  
for the purity of the text4 ,if the     
primitive church understood baptism  to 
mean immersion1 if the rite was         
administered in that1 as the only       
,scriptural mode1 the occurrence of the 
case here presented would have  been    
plainly impossible4 ,it could only      
happen where the two words were         
identified as designating the same rite4
 ,how easily the words might be         
confounded will appear by a comparison  
of them as written in the  primitive    
,greek1 known as uncials1 or capital    
letters3--                              
4                                       
,were the first and third letters dimly 

written1 or blurred1 the one word  might
 readily be taken for the other4        
,,section ,,li4--,baptisms of ,utensils 
and ,furniture4    ,another point in    
,mark's statement is the baptisms of    
cups and pots1  brasen vessels and      
tables4 ,it is unnecessary to insist    
upon the argument  which is deducible   
from the practical impossibility of the 
immersion of  these things2 nor to      
notice the theories which have been     
devised to  overcome the difficulties   
which it interposes to the ,baptist     
mode4 ,the  reader who has followed the 
course of this history will recognize1  
in  the ,levitical ordinances respecting
 the purifyings of things1 the source   
whence was derived the hint of these    
supererogatory rites4 ,and a  comparison
 of the various ,mosaic regulations on  
the subject will satisfy  the candid    
reader that the list here given is not  
designed to be  exhaustive1 but an      
exemplification merely of the           
observances in  question4 ,this is      

further evident from the fact that the  
enumeration1 as  made by the ,lord      
,jesus 7v4 #h71 was of pots and cups1   
only2 which ,mark in  his subsequent    
account amplifies by the other          
additional examples4  ,respecting them1 
the ritual of ,moses provided modes of  
purifying varied  both with respect to  
the nature of the things to be cleansed1
 and the  character of the defilements2 
as we have formerly seen4 ,we may well  
suppose that the scribes did not fail to
 imitate every form of the legal        
purifyings1 in their additions to the   
law of ,god4 ,it is not only  possible1 
but very probable that some of these    
inventions were in the  form of         
immersion4 ,for1 as we have formerly    
seen1 that was one of the  forms        
appointed in the law1 for the purifying 
of things4 ,but the  evangelist speaks1 
not of one1 but of various rites2 which 
he designates  by the plural and generic
 name of 7baptismous71--baptisms4 ,the  
word  thus selected is the very same    

which is used by ,paul as the           
comprehensive designation of the        
purifying rites of the ,mosaic law1--the
  8divers baptisms10 imposed at ,sinai4 
,the conclusion is therefore            
irresistible1 that whilst ,paul used the
 word in a generic sense1 as            
comprehending the various forms of legal
 purification1 among which the          
immersion of person is not to be found1 
,mark uses it in a like generic  sense  
as comprehensive of the various forms   
for the purifying of things1  among     
which immersion may have been one1      
although1 if such was the  fact1 the    
proof is yet to be produced4    ,the    
result of our examination is1 that among
 the ,pharisaic rites1 no  trace of the 
immersion of the person is to be found4 
,,part ,,ix4                            
,,john's#a;,,baptism4                   
,,section ,,lii4--,the ,history of      
,john's ,mission4    ,the account of    
,john's ministry in the evangelists1 is 
invariably  introduced by an appeal to  

the prophecies which foretold his coming
 and  office4 ,a remarkable passage from
 ,malachi is alluded to by the angel    
,gabriel1 in announcing to ,zacharias   
the birth of the forerunner 7,luke i1   
#ag71 and by ,mark in his introduction  
to the gospel4 7,mark i1 #b74 ,a        
prophecy of ,isaiah is cited in all the 
gospels2 as is also ,john's own  account
 of his commission and office4 ,it will 
be convenient for the  purposes of the  
present discussion to bring these       
passages together4  ,says the ,lord by  
,malachi1 8,behold1 ,i will send my     
messenger1 and he  shall prepare the way
 before me1 and the ,lord whom ye seek  
shall  suddenly come to his temple1 even
 the ,messenger of the covenant whom ye 
delight in2 behold he shall come1 saith 
the ,lord of hosts4 ,but who may  abide 
the day of his coming1 and who shall    
stand when he appeareth8 ,for  he is    
like a refiner's fire and like fuller's 
soap2 and he shall sit as  a refiner and
 purifier of silver1 and he shall purify

 the sons of ,levi1  and purge them as  
gold and silver1 that they may offer    
unto the ,lord an  offering in          
righteousness4 ,then shall the offering 
of ,judah and  ,jerusalem be pleasant   
unto the ,lord1 as in the days of old1  
and as in  former years4 ,and ,i will   
come near to you to judgment1 and ,i    
will be a  swift witness against the    
sorcerers4444 ,remember ye the law of   
,moses my  servant which ,i commanded   
unto him in ,horeb1 for all ,israel1    
with the  statutes and judgments4       
,behold1 ,i will send you ,elijah the   
prophet1  before the coming of the great
 and dreadful day of the ,lord2 and he  
shall turn the heart of the fathers to  
the children1 and the heart of  the     
children to their fathers1 lest ,i come 
and smite the earth0 7the  land of      
,israel7 8with a curse40--,mal4 iii1    
#a-e2 iv1 #d-f4    ,the citation from   
,isaiah 7xl1 #c-e71 together with       
,john's exposition of  it1 is thus given
 by ,luke4 8,john came into all the     

country about ,jordan1  preaching the   
baptism of repentance for the remission 
of sins2 as it is  written in the book  
of the words of ,esaias the prophet1    
saying1 ,the  voice of one crying in the
 wilderness1 ,prepare ye the way of the 
,lord2  make his paths straight4 ,every 
valley shall be filled1 and every       
mountain and hill shall be brought low2 
and the crooked shall be made  straight1
 and the rough ways shall be made       
smooth2 and all flesh shall  see the    
salvation of ,god4 ,then said he to the 
multitude that came forth  to be        
baptized of him1 ,o generation of       
vipers1 who hath warned you to  flee    
from the wrath to come8 ,bring forth1   
therefore1 fruits worthy of  repentance1
 and begin not to say within yourselves1
 ,we have ,abraham to  our father2 for  
,i say unto you that ,god is able of    
these stones to raise  up children unto 
,abraham4 ,and now also the axe is laid 
unto the root of  the trees2 every tree1
 therefore1 which bringeth not forth    

good fruit is  hewn down1 and cast into 
the fire4444 ,i indeed baptize you with 
water2  but one mightier than ,i cometh1
 the latchet of whose shoes ,i am not   
worthy to unloose2 he shall baptize you 
with the ,holy ,ghost and with  fire2   
whose fan is in his hand1 and he will   
thoroughly purge his floor1  and will   
gather the wheat into his garner2 but   
the chaff he will burn  with fire       
unquenchable40--,luke iii1 #c-ag4 ,in   
,john's gospel1 some  additional points 
are given4 8,john seeth ,jesus coming   
unto him1 and  saith1 ,behold the ,lamb 
of ,god which taketh away the sin of the
 world4  ,this is he of whom ,i said1   
,after me cometh a man which is         
preferred  before me2 for he was before 
me4 ,and ,i knew him not2 but that he   
should  be made manifest to ,israel1    
therefore am ,i come baptizing with     
water4  ,and ,john bare record1 saying1 
,i saw the ,spirit descending from      
heaven1  like a dove1 and it abode upon 
him4 ,and ,i knew him not1 but ,he that 

sent  me to baptize with water1 the same
 said unto me1 ,upon whom thou shalt    
see the ,spirit descending and remaining
 on him1 the same is he which  baptizeth
 with the ,holy ,ghost4 ,and ,i saw1 and
 bare record1 that this is  the ,son of 
,god40--,john i1 #bi-cd4    ,the title  
by which1 in the prophecy of ,malachi1  
the ,lord ,jesus is  designated1--8the  
,messenger of the covenant10 carries us 
back to the  scene at ,sinai1 when the  
covenant was made and sealed4 ,in the   
close of  the prophecy1 our attention is
 expressly directed to that occasion4   
8,remember the law of ,moses1 which ,i  
commanded unto him in ,horeb1 for all   
,israel1 with the statutes and          
judgments40 ,the intimations thus given 
lead us up to the originating occasion  
of ,john's testimony4    ,immediately   
after the coming of ,israel to ,sinai1  
among the  communications which         
expounded the covenant1 preparatory to  
its sealing1  the ,lord said to them1   
8,behold ,i send an ,angel before thee1 

to keep thee  in the way1 and to bring  
thee into the place which ,i have       
prepared4  ,beware of him and obey his  
voice4 ,provoke him not1 for he will not
  pardon your transgressions2 for my    
name is in him40--,ex4 xxiii1 #bj1 #ba4 
,this ,angel is by the ,lord elsewhere  
called 8,my ,presence0 7,compare ,ex4   
xiv1 #ai2 xxxii1 #cd2 xxxiii1 #b1 #ad1  
#ae71 and by ,isaiah1 8the ,angel of    
,his  presence40--,isa4 lxiii1 #i4 ,he  
is thus announced to ,israel as sent to 
be  ,god's servant in the fulfilling of 
the ,sinai covenant1 and is hence by    
the prophet called 8the ,messenger of   
the covenant40    ,another line of facts
 leads in the same direction4 ,when1 at 
the mount1  ,israel was overwhelmed with
 the terror of the great fire and of    
,god's  audible voice1 and entreated    
,moses1 8,speak thou with us1 and we    
will  hear2 but let not ,god speak with 
us lest we die0 7,ex4 xx1 #ai2 ,deut4 v1
  #bb-bg71 their proposal thus to accept
 ,moses as ,mediator between them and   

,god was graciously approved4 8,they    
have well said1 all that they have      
spoken40--,deut4 v1 #bh4 ,moses was     
accepted in that office1 and ,israel    
dismissed from the assembly at the      
mount4 7,ib4 #bh-ca47 ,but1 afterward1  
,moses revealed to them how much more   
richly their abasement and prayer  had  
been answered than they had asked or    
imagined4 8,the ,lord thy ,god  will    
raise up unto thee a prophet from the   
midst of thee1 of thy  brethren like    
unto me2 unto him ye shall hearken2     
according to all that  thou desiredst of
 the ,lord thy ,god in ,horeb1 in the   
day of the assembly1  saying1 ,let me   
not hear again the voice of the ,lord my
 ,god1 neither let  me see this great   
fire any more that ,i die not4 ,and the 
,lord said unto  me1 ,they have well    
spoken that which they have spoken4 ,i  
will raise them  up a prophet from among
 their brethren1 like unto thee1 and    
will put my  words in ,his mouth2 and   
,he shall speak unto them all that ,i   

shall  command ,him40--,deut4 xviii1    
#ae-ah4 ,compare ,john xiv1 #ca2 xvii1  
#h1 #ad4    ,we are thus brought to the 
relation which ,moses and the ,sinai    
covenant1  sustained to the ,lord       
,jesus1 and that better covenant of     
which he is the  ,mediator4 7,heb4 viii1
 #f47 ,the covenant of ,sinai as        
formally accepted by  ,israel and       
ratified through the mediation of       
,moses1 was of unspeakable  moment1 as  
being the installation of the visible   
church4 ,but it was1 at  the same time1 
an outward type1 a manifestation and    
announcement of the  covenant of grace  
made with the invisible church4 ,of the 
one1 ,moses was  the ,mediator2--of the 
other1 the ,lord ,jesus4 ,the one is    
founded upon the  public professions and
 promises of ,moses and the assembly of 
,israel 7,ex4  xxxiv1 #bg72--the other  
on the engagement of the ,lord ,jesus to
 fulfill all  righteousness4 ,the former
 was graven on tables of stone2 the     
latter is  written in the fleshly tables

 of the hearts of ,christ's people4     
7,jer4  xxxi1 #cc2 #b ,cor4 iii1 #c2    
,heb4 viii1 #aj47 ,the former was sealed
 with the  blood which was partly       
sprinkled on the ,sinai altar1 and      
partly mingled  with water and sprinkled
 on ,israel2 the latter1 with the blood 
of  sprinkling of ,jesus ,christ offered
 in the holy place in heaven1 and the   
baptism of the ,spirit which1 through   
the merits of that blood1 he gives  his 
people4    ,we can now see the bearing  
of certain memorable words uttered by   
the  ,lord ,jesus4 ,when ,moses sealed  
the covenant1 he sprinkled the book and 
the people with the sacrificial blood   
and water1 saying1 8,behold1 the  blood 
of the covenant1 which the ,lord hath   
made with you concerning all  these     
words40 ,at the table1 the night of the 
betrayal1 the ,lord ,jesus  took the    
cup1 and having given thanks1 gave it to
 the disciples1 saying1  8,this is my   
blood of the new covenant1 which is shed
 for many1 for the  remission of        

sins40--,matt4 xxvi1 #bh4 ,he thus      
signified the typical nature  of the    
transaction in the wilderness1 as       
relating to him1 and announced  himself 
about to fulfill all that it            
foreshadowed4 ,particularly did his     
language1 by appropriating that of the  
,sinai baptism1 recognize both it  and  
the supper as symbols and seals of the  
remission of sins1 of which  his own    
blood bestows the reality4    ,to the   
same relation between the ,sinai        
transactions and ,christ's office  and  
work1 ,peter bears witness4 ,a few days 
after ,pentecost1 upon occasion  of the 
healing of the impotent man1 he reminded
 the wondering assembly  of the promise 
made by ,moses to the fathers4--8,a     
prophet shall the ,lord  your ,god raise
 up unto you of your brethren1 like unto
 me4444 ,yea and  all the prophets1 from
 ,samuel and those that follow after1 as
 many as  have spoken1 have likewise    
foretold of these days40--,acts iii1    
#bb-bd4                ,,section        

,,liii4--,israel at the ,time of ,john's
 ,coming4    ,when ,john came1 the ,jews
 had been for four hundred years without
 a  prophet1 or any sensible token of   
,god's presence among them4 ,the        
captivity and return from ,babylon and  
subsequent circumstances in their       
history had effectually and finally     
cured the inveterate tendency to        
idolatry1 which had characterized them  
from the days of the ,egyptian  bondage4
 ,but this change did not bring with it 
an awakening of true  spiritual devotion
 to the service of ,god4 ,instead       
thereof an intense  zeal of             
self-righteousness was cherished1 under 
the two forms of a  fanatical pride in  
the blood of ,abraham1 and an ardent    
devotion to the  external forms and     
rites of religion1 to tithes and        
offerings1 to  fastings and             
purifyings1--to 8righteousnesses of the 
flesh10--whilst the  spirituality and   
power of the divine law were obscured   
and set aside by  the glosses and       

interpretations of the elders4 ,such was
 the religion of  the scribes1 who 8sat 
in ,moses' seat10 as the instructors of 
the people4  ,the great mass of the     
nation1 led by these blind guides1 were 
with them  hastening to destruction2    
while the few who still sought after the
 ,god  of their fathers were as sheep   
without a shepherd4 ,in the meantime1   
,jerusalem and ,judea had been the prey 
alternately of the ,ptolemies of        
,egypt1 the ,seleucid of ,syria1 and    
factions among themselves4 ,after the   
successful revolt of the ,maccabees1 a  
brief time of peace and prosperity  was 
enjoyed under the sceptre of that       
family4 ,but the rivalry and  seditions 
of its members brought in the ,romans1  
under whose patronage  the ,herodian    
family1 of ,edomite origin1 had come    
into power4    ,during the progress of  
these events1 the whole land had been   
polluted  with crimes and atrocities of 
every kind1 and of the deepest dye4 ,the
  high priesthood was habitually subject

 to barter and sale1 one possessor  of  
the office giving place to another in   
rapid succession1 as the  respective    
aspirants were able to purchase the     
office from the kings of  ,syria1 or of 
,judea1 or to seize it by violence or   
the favor of the  rabble4 ,the temple   
itself had been desecrated by being     
formally set  apart to the worship of   
,jupiter ,olympius4 ,and as though that 
was not  enough1 it had been yet more   
horribly defiled by fratricidal blood2  
an  aspirant for the high priesthood    
having secured and held the office by   
the murder of his own brother1 in the   
very precincts of the temple4 ,the      
entire social system was rotten1 and the
 nation was fast ripening for  the      
developments about to be witnessed1 in  
the denial and crucifixion of  the ,son 
of ,god1 the rejection of the gospel1   
and the crimes which  precipitated      
society into a chaos of anarchy and a   
reign of terror1  ending in the         
destruction of the temple1 the          

desolation of ,jerusalem1  and the      
dispersion of the nation to this day4   
,thus1 when ,john began his ministry1   
the land of ,israel1 the city1 the      
temple1 and the nation were lying under 
the burden of the unexpiated and        
unrepented crimes of many centuries4    
7,matt4 xxiii1 #bi-cf47 ,the covenant   
was forfeited and trampled under foot1  
and the land and the people were1  in   
every sense1 moral and ritual1 utterly  
unclean4 ,at the beginning of  the      
declension1 the prophet ,haggai had been
 sent to the priests with a  lesson out 
of the law4--8,ask now the priests      
concerning the law1 saying1  ,if one    
bear holy flesh in the skirt of his     
garment1 and with his skirt  do touch   
bread1 or pottage1 or wine1 or oil1 or  
any meat1 shall it be  holy8 ,and the   
priests answered and said1 ,no4 ,then   
said ,haggai1 ,if one  that is unclean  
by a dead body touch any of these1 shall
 it be unclean8  ,and the priests       
answered and said1 ,it shall be unclean4

 ,then answered  ,haggai1 and said1 ,so 
is this people1 and so is this nation   
before me1  saith the ,lord3 and so is  
every work of their hands1 and that     
which they  offer there is              
unclean40--,hag4 ii1 #aa-ad4 ,after the 
cotemporaneous  ministries of ,haggai   
and ,zechariah1 the ,spirit of prophecy 
was withdrawn  for about one hundred    
years4 ,then suddenly1 a trumpet note   
from ,malachi  broke the silence1 with a
 brief and startling call4--8,if ye will
 not  hear1 and if ye will not lay it to
 heart1 to give glory unto my name1     
saith the ,lord of hosts1 ,i will even  
send a curse upon you1 and ,i will      
curse your blessings4 ,yea ,i have      
cursed them already4444 ,from the days  
of your fathers1 ye are gone away from  
mine ordinances and have not kept  them4
 ,return unto me1 and ,i will return    
unto you1 saith the ,lord of            
hosts4--,mal4 ii1 #b2 iii1 #g4 ,but they
 did not return4 ,thereupon1 ,god their 
,king withdrew from all communication   

with them as a people1 for four         
centuries following4    ,such was the   
situation of that people at the coming  
of ,john4 ,they had  the oracles of     
,god1 his ordinances1 and his temple2 of
 which ,haggai had  said1--8,i will     
shake all nations2 and the ,desire of   
all nations shall  come1 and ,i will    
fill this house with glory1 saith the   
,lord of  hosts40--,hag4 ii1 #g4 ,but   
all this was as a piece of holy flesh in
 the  skirt of a garment4 ,it did not   
purify the nation1 while their          
uncleanness defiled these and all their 
hallowed things4                        
,,section ,,liv4--,the ,nature and ,end 
of ,john's ,baptism4    ,whilst ,israel 
was thus apostate and excommunicate from
 ,god1 the  ,messenger of his covenant  
was about to appear1 in that character  
the  aspect of which1 as toward the     
rebellious and unbelieving1 had been    
especially emphasized in the prophecies 
above cited2 and the exercise of  which 
resulted in the desolation of the land1 

and the dispersion of the  nation a     
byword and a hissing in all lands4      
8,beware of him and obey his  voice4    
,provoke him not2 for he will not pardon
 your transgressions2 for  my ,name is  
in him40--,ex4 xxiii1 #ba4 8,who may    
abide the day of his coming8  ,and who  
shall stand when he appeareth80--,mal4  
iii1 #b4 ,so1 ,john announced           
him4--8,whose fan is in his hand1 and he
 will thoroughly purge his floor1  and  
gather his wheat into the garner1 but he
 will burn up the chaff with            
unquenchable fire40--,matt4 iii1 #ab4   
,his coming was1 to ,israel1 the great  
crisis in their history4 ,therefore the 
mission of ,john4 ,said the angel  to   
,zacharias1 8,he shall go before ,him in
 the ,spirit and power of ,elias1  to   
turn the hearts of the fathers to the   
children and the disobedient to  the    
wisdom of the just2 to make ready a     
people prepared for the  ,lord40--,luke 
i1 #ag4    ,when the ten tribes had     
forsaken the worship of ,god on mount   

,zion1  abandoned his covenant1 and     
devoted themselves to the worship of    
,baal  and ,ashtoreth1 ,elijah was sent 
to them as the vindicator of the        
forsaken  covenant1 and messenger of    
grace1 of warning and of judgment4 ,his 
first  work was to demonstrate the      
sovereignty and ,godhead of ,jehovah1   
and the  imbecility of their false gods1
 by the famine of three years and six   
months1 and by the fire from heaven     
consuming both sacrifice and altar  on  
,carmel4 ,he then executed judgment upon
 the prophets of ,baal and  ,ashtoreth1 
the seducers of ,israel1 eight hundred  
and fifty in number4 ,on  this occasion1
 ,israel professed to recognize and do  
homage to the ,god of  their fathers4   
,but ,elijah saw too clearly1 that it   
was a conviction  without root in their 
hearts and affections4 ,when therefore  
he received  ,jezebel's message of      
vengeance1 his faith failed1 and he fled
 to the  wilderness1 where he was fed by
 an angel and led forty days and forty  

nights 8to ,horeb the mount of ,god10   
the spot where the covenant was made    
and sealed with the twelve tribes4 7#a  
,kings xix1 #h1 #i47 8,and he came      
thither unto a cave and lodged there2   
and behold the word of the ,lord  came  
to him1 and ,he said to him1 ,what dost 
thou here1 ,elijah80 ,the  interview    
held at that place exhibits the prophet 
as the ordained  champion and avenger of
 the covenant4 ,to the foregoing        
question twice  proposed1 he twice      
responds1--8,i have been very jealous   
for the ,lord ,god  of hosts3 for the   
children of ,israel have forsaken thy   
covenant1  thrown down thine altars2 and
 slain thy prophets with the sword2 and 
,i1  even ,i1 only1 am left2 and they   
seek my life to take it away40--vs4 #aj1
  #ad4 ,thereupon1 he was commissioned  
to anoint ,hazael1 king over ,syria2    
and ,jehu king of ,israel1 and ,elisha  
to be prophet in his stead2--8,and it   
shall come to pass that him that        
escapeth the sword of ,hazael shall     

,jehu  slay2 and him that escapeth from 
the sword of ,jehu shall ,elisha slay4  
,yet ,i have left seven thousand in     
,israel1 all the knees which have not   
bowed unto ,baal1 and every mouth which 
hath not kissed him40--vs4 #ae-ah4      
,the office thus fulfilled by ,elijah1  
as a messenger of grace1 calling        
,israel back to the allegiance of the   
abandoned covenant2 and of wrath1       
announcing and inflicting its penalty   
upon the transgressors1 is the key  to  
the closing words of the book of        
,malachi4--8,remember ye the law of     
,moses my servant1 which ,i commanded   
unto him in ,horeb for all ,israel1     
with the statutes and judgments4        
,behold1 ,i will send you ,elijah the   
prophet1 before the coming of the great 
and dreadful day of the ,lord20  the    
day1 to wit1 of the coming of 8the      
,messenger of the covenant20 8and  he   
shall turn the heart of the fathers to  
the children and the heart of  the      
children to their fathers1 lest ,i come 

and smite the land with a               
curse40--,mal4 iv1 #d-f4 ,the same      
characteristics of ,john's ministry were
  the occasion of the statement of the  
angel ,gabriel to ,zacharias1 before    
cited1 8,he shall go before ,him1 in the
 ,spirit and power of ,elias40 ,in  the 
points here noticed1 we have the        
explanation of the scene of the         
transfiguration1 in which ,moses1 the   
mediator of the ,sinai covenant1        
,elijah its vindicator against apostate 
,israel1--and ,jesus1 the mediator  of  
the new covenant1 talked together 8of   
his decease which he should  accomplish 
at ,jerusalem10 on behalf of the true   
,israel1 and in  fulfillment of the     
terms of the new covenant1 typified in  
that of ,sinai4  7,luke ix1 #ca47       
,the same office1 of warning and        
testimony on behalf of the forsaken     
covenant1 which ,elijah exercised toward
 the ten tribes1 ,john fulfilled  to the
 ,jews4 ,to understand the full force   
and significance of his  mission1 the   

fact must be distinctly appreciated that
 ,christ's  humiliation and sufferings1 
however momentous in themselves1 and    
however  transcendently important to us1
 were a mere transient incident in the  
work undertaken by him4 ,his coming into
 the world was a coming to the  throne1 
to which the cross was a mere stepping  
stone1--a means to his  exaltation1 and 
to the achievements of his sceptre1 in  
purging the  ,father's floor4 ,in those 
achievements1 justice and judgment are  
as  conspicuous as grace2 and if the    
latter witnessed a first signal and     
glorious display in the scenes of       
,pentecost1 the former was as signally  
illustrated in the destruction and      
desolation of the city and land that    
rejected their ,king4 ,it was with a    
view to the crisis thus created in  the 
history of ,israel by the coming of     
,christ1 that ,john was sent as his     
forerunner and herald4 ,john did not    
ignore that abasement of ,christ  which 
was the antecedent condition and means  

of his exaltation and  glory4 ,but his  
distinctive theme1 the subject which    
filled his heart and  inspired his      
tongue1 was the throne1 the kingdom1 the
 power and justice4  ,of it he was the  
official herald1 and from it his        
preaching and baptism  took their form  
and significance4 ,his commission was   
threefold2 7#a7 ,to  announce the       
kingdom of heaven at hand1 and herald   
the coming of the  ,king1 the ,messenger
 of the covenant1 the ,baptizer with the
 ,holy ,ghost  and with fire2 7#b7 ,to  
identify and point him out in the person
 of ,jesus2  7#c7 ,to prepare the way   
before him4 ,in fulfillment of the first
 and  second of these functions1 ,john  
preached the coming of 8,one ,mightier  
than ,i10 who should baptize ,israel    
with the ,holy ,ghost and with fire4 ,he
  pointed out and announced the ,lord   
,jesus as that coming ,one1--8the ,lamb 
of ,god that taketh away the sin of the 
world10--8the ,son of ,god40 ,and by    
connecting this testimony with his      

proclamation and baptism of  repentance 
for the remission of sins1 he           
anticipated the preaching of  the       
apostles1 and summed and published the  
gospel of atonement and  remission      
through the blood of ,christ4 ,by this  
preaching and by the seal  of baptism to
 those who received his testimony he    
fulfilled the third  function above     
mentioned1 and 8made ready a people     
prepared for the  ,lord40--,luke i1 #ag4
    ,there were two termini to which    
,john's baptism sustained peculiar and  
intimate relations1 and from which his  
ministry derived all its  significance4 
,the first was that 8day of the         
assembly0 at ,sinai1 when  ,israel      
entered into the covenant by which she  
took ,god as her ,king and  received the
 baptismal seal sprinkled by the hand of
 ,moses4 ,it was the  office of ,john to
 announce the personal coming of the    
,king of ,israel2 to  warn them of the  
penalty of the violated covenant2       
announce the  remission of sins and     

restoration of the covenant1 to those   
who should  repent and return to their  
allegiance2 and to certify this by the  
renewal of the broken seal4    ,the     
second terminus to which ,john's baptism
 looked was that day when the  covenant 
,king of ,israel should appear in       
person1 assume his throne1 and  enter on
 the functions announced by ,john1 under
 the figures of the  baptism of the     
,holy ,ghost1 and the baptism of fire4  
,of the former1 so  conspicuous in the  
prophecies1 the baptism of ,israel by   
,moses1 and that  now administered by   
,john1 were alike typical4 ,the grace of
 the ,holy  ,spirit1 administered by the
 enthroned ,baptizer1 was the end and   
fulfillment of both4                    
,,section ,,lv4--,the ,extent of ,john's
 ,baptism4    ,the public ministry of   
,john commenced about six months before 
the  baptism of ,jesus1 and was         
terminated by his imprisonment soon     
after that  event4 7,mark i1 #ad2 ,luke 
iii1 #bj1 #ba47 ,at first1 his preaching

 was  peripatetic4 8,he came into all   
the country about ,jordan1              
preaching40--,luke iii1 #c4 ,but as his 
fame extended and the throng of his     
hearers increased1 he took his station  
at ,bethabara 7or1 ,bethany1 as the     
critical editions read71 on the eastern 
side of the ,jordan1 and  afterward at  
8,enon1 near to ,salim10 where he seems 
to have been1 when  arrested by ,herod4 
,during the brief period of his         
ministry1 there 8went  out to him       
,jerusalem1 and all ,judea1 and all the 
region round about  ,jordan1 and were   
baptized of him in ,jordan1 confessing  
their  sins40--,matt4 iii1 #e1 #f4 ,the 
facts as to the extent of ,john's       
ministry  and baptism1 are stated in    
terms equally strong by ,mark and ,luke4
 7,mark  i1 #e2 ,luke iii1 #ba47 ,of    
these statements1 we are asked to       
believe that  they are extravagant      
hyperbole1--that they only mean that    
there were some  present from every     
place in the regions specified4 ,as 8if 

,i should say  that in the political    
convention of #ahdj1 all ,tennessee was 
gathered at  ,nashville to hear ,henry  
,clay1 ,i would not mean that every man1
 woman1  and child in the ,state was    
there2 but only that there were some    
from  every part4 ,just so1 ,matthew    
says ,jerusalem came1--that a great many
  people from ,jerusalem and ,judea and 
the country round about ,jordan came4   
,that is to say1 the country as well as 
the city was fully represented in  the  
crowd4 ,besides1 ,john did not baptize  
all who came4 ,he positively  refused   
the ,pharisees and ,sadducees1 who      
composed a great part of the  ,jewish   
nation40#fi ,this explanation forgets   
that the language in  question is not   
the exaggerated statement of excited and
 partisan  newsmongers2 but sober       
history dictated by the ,spirit of ,god1
 and  reported to us by 8two or three   
witnesses10 in concurrent language4 ,as 
to the assertion concerning the         
,pharisees1 every thoughtful reader of  

the gospels knows that in comparison    
with the whole body of the people1  they
 were very few4 ,in all their           
conspiracies against ,jesus they were   
constantly embarrassed by fear of 8the  
people40    ,footnote #fi3              
,theodosia ,ernest1 ,vol4 ,i1 p4 #gi4   
,published by the ,baptist ,publication 
,society4    ,of the vastness of the    
multitude who were baptized by ,john we 
have not  only the express testimony of 
the evangelists1 but certain incidents  
related by them remarkably confirm it4  
,the first is1 that ,herod was          
restrained1 for some time1 from the     
murder of ,john1 by fear of the  people1
 8because they counted him as a         
prophet40--,matt4 xiv1 #e4 ,another  is1
 the use made of the same popular       
sentiment1 by the ,lord ,jesus4 ,a few  
days before his betrayal and death1 upon
 occasion of his second purging  of the 
temple1 the rulers came to him demanding
 by what authority he did  these things4
 ,jesus answered1 8,i will also ask you 

one thing2 and answer  me3 ,the baptism 
of ,john1 ,was it from heaven1 or of    
men8 ,and they  reasoned with           
themselves1 saying1 ,if we shall say1   
,from heaven2 he will  say1 ,why then   
believed ye him not8 ,but and if we say1
 ,of men2 all the  people will stone us3
 for they be persuaded that ,john was a 
prophet4 ,and  they answered1 that they 
could not tell whence it was40--,luke   
xx1 #c-g2  ,matt4 xxi1 #bd2 ,mark xi1   
#bi4 ,such and so strong and universal  
was the  conviction of the people1 that 
,john's commission was from ,god1 that  
neither ,herod nor the whole united body
 of the priests1 scribes and            
elders1--the great council of the       
nation1--dared to antagonize it4 ,this1 
too1 was three years after the close of 
,john's ministry4    ,it may be said    
that no intimation is here given that   
the people spoken  of had been baptized 
of ,john4 ,but1 in the first place1 the 
evangelists  had already expressly      
stated the universal fact1 in their     

distinct  account of his ministry1 and  
did not1 therefore1 need to repeat it2  
and1  in the second1 the issue involved 
in his ministry was too vital and       
sharply defined to allow any to profess1
 even1 to recognize his divine          
authority1 and yet neglect his baptism4 
,but there is yet further  testimony on 
the point4    ,jesus had been preaching 
about two years1 when ,john from his    
prison sent  two of his disciples to    
ask1--8,art thou he that should come1 or
 do we  look for another8 ,on this      
occasion ,jesus uttered a testimony     
concerning  ,john1 of which it is said  
that1 8all the people that heard him1   
and the  publicans1 justified ,god1     
being baptized with the baptism of      
,john4 ,but  the ,pharisees and the     
lawyers rejected the counsel of ,god    
against  themselves2 being not baptized 
of him40--,luke vii1 #bi1 #cj4 ,this    
occurred  in ,galilee1 which district   
was not included in any of the          
statements of  the evangelists1         

respecting the attendance on ,john's    
ministry4 ,he does  not seem ever to    
have preached in ,galilee4 ,and yet1    
from that  comparatively distant region1
 the people had so flocked to his       
baptism1  that two years afterward the  
evangelist could state that all the     
people  had been baptized of him1 the   
lawyers and ,pharisees excepted1 and    
find  in this the explanation of the    
universal acceptance of ,christ's       
testimony4 ,the exception here greatly  
strengthens the former clause of  the   
statement1 and establishes the fact of  
the universal reception of  ,john's     
baptism by the common people4    ,in    
fact1 this conclusion is involved in the
 very nature of the  circumstances of   
,israel4 ,however viewed1 the ministry  
of ,john created a  most momentous      
crisis in the history of ,god's dealings
 with that people4  ,john came to them1 
the fore-announced1--the last1--the     
greatest1 of all  the prophets4 ,he came
 on the loftiest mission that had ever  

been  entrusted to man1--to act as the  
immediate personal messenger and herald 
of the coming ,king4 ,he came to        
,israel1 excommunicate from ,god1 to    
call  them individually1 and as a       
people1 to repent and return to the fold
 of  ,god's longsuffering mercy2 and to 
seal the offered grace1 by baptizing    
those who professed to obey his call4   
,the alternative which his ministry  set
 before them was plain and imperative4  
,to absent themselves1 or to  attend on 
his preaching without receiving his     
baptism1 would have been  an open act of
 treason to the coming ,king1 an express
 and aggravated  rejection of his       
authority and of this extraordinary and 
final overture  of grace to the nation4 
,john's ministry thus compelled a       
decision by  which a broad and public   
line was drawn among the people4 ,on the
 one  side1 were those who professed to 
repent and return to the forsaken       
covenant and ,god of their fathers1 and 
to own the authority of the  promised   

,king of ,israel2 and whose profession  
was sealed by the  reception of ,john's 
baptism2--on the other1 those who1 in   
rejecting  ,john's testimony and turning
 their backs upon his baptism1          
repudiated  the coming ,king and spurned
 his overture of mercy4 ,of the         
significance  and importance of all     
this1 the evangelists were fully aware4 
,to suppose  them in such circumstances 
to have indulged in a loose and         
exaggerated  style of statement1        
asserting that ,jerusalem1 and all      
,judea1 and all the  region round about 
,jordan were baptized1 when1 in fact1   
not one in a  hundred of the people     
received the rite1 would be a           
contradiction of the  divine testimony1 
which nothing but ignorance and lack of 
consideration  can excuse or palliate4  
,it is further to be considered that    
every class  of the people1 and both men
 and women resorted to ,john's baptism1 
the  lawyers or scribes1 that is1 the   
,pharisees and ,sadducees1 only         

excepted4  7,matt4 xxi1 #ca1 #cb2 ,luke 
vii1 #bi2 xx1 #f47    #e4 ,his rejection
 of the ,pharisees is adduced as proof  
that 8though great  multitudes came to  
,john and followed ,christ1 yet         
comparatively few  brought forth fruit  
to justify their baptism40#gj ,but how  
is it  supposed that ,john could know   
any thing1 ordinarily1 as to the fruits 
manifested by those who sought his      
baptism8 ,it is perfectly evident       
that1--as at ,sinai1 on the day of      
,pentecost1 and on every other occasion 
that is on record in the ministry of the
 apostles1--so1 in the case of  ,john's 
hearers1--a good profession was the sole
 ordinary condition of  baptism4 ,is it 
asked1--,how1 then1 came ,john to refuse
 the ,pharisees8 ,that  he did1 in fact1
 refuse them1 is an assumption1 without 
proof or  probability4 ,he warned them2 
and that is all we are told of the      
matter4  ,as to the occasion of such    
warning1--the ruling sin of that sect   
was  self-righteousness4 ,the pride of  

it found expression in unmistakable     
tokens4 ,says ,jesus1 8,all their works 
they do for to be seen of men4 ,they    
make broad their phylacteries1 and      
enlarge the borders of their            
garments40--,matt1 xxiii1 #e4 ,the      
phylacteries were parchments on which   
portions of the law were written4 ,they 
were folded in the form of a  cube1 and 
bound to the forehead or the arm1 with  
ribbands4 ,the borders  were fringes and
 ribbands of blue1 which ,god directed  
,israel to wear on  the skirts of their 
garments1 as a memorial of their        
covenant relations  to him4 7,num4 xv1  
#ch1 #ci47 ,these the scribes and       
,pharisees made broad1  so as to be seen
 of men4 ,the first step therefore      
toward a true  repentance1 on their     
part1 would have been a putting off of  
these badges  of self-righteousness4    
,and their being worn by any of ,john's 
hearers was  to him an instant and      
evident token of vain glory and         
self-righteousness  unabased2 whilst    

putting them off would have been a      
manifest fruit and  evidence of         
repentance4    ,footnote #gj3           
,theodosia ,earnest1 vol4 i1 p4 #hj4    
,the facts1 therefore1 as set forth in  
the gospels1 clearly indicate that  the 
ministry of ,john was attended by an    
apparent revival of religion1  but      
little short of that which occurred at  
,sinai1 when the covenant was  first    
made4 ,and although1 like the tribes in 
the wilderness1 many of  those who      
received ,john's baptism failed to      
profit1 for lack of true  repentance and
 faith1--many brought forth fruit out of
 good and honest  hearts4 ,of such1 the 
college of the apostles was formed2 and 
of such1 no  doubt1 largely consisted   
the firstfruits of the gospel1 in ,judea
 and  ,galilee1--as we see repeated     
traces of it in the ministry of ,paul1  
among  the far off ,gentiles4 7,acts    
xiii1 #bd1 #be2 xviii1 #be2 xix1 #c47   
,,section ,,lvi4--,john did not         
,immerse4    ,as to the mode of ,john's 

baptism1 there are several circumstances
 which  interpose insuperable objections
 to the supposition that it was by      
immersion4    #a4 ,that form would have 
been utterly incongruous to ,john's     
office as the  herald of the covenant4  
,no rational account can be given of the
 origin  and meaning of such a rite1 in 
that connection4 ,the ,levitical law    
was1  in all its ordinances1 a testimony
 to the covenant2 and of it ,john was a 
minister4 ,but in that law there was but
 one administered baptism1 and  that by 
sprinkling1 whilst there were no        
immersions of persons1  whatever4 ,it   
therefore furnishes no trace of the     
origin of the supposed  form4 ,on the   
other hand1 it certainly did not        
originate with ,john4  ,baptism1--the   
rite which he administered1 was in his  
day1 no novelty  among the ,jews4 ,the  
only remaining supposition1 if we assume
 ,john to  have immersed his disciples1 
is1 that it may have been borrowed from 
the  inventions of the scribes4 ,but1 in

 the first place1 there is not a trace  
of evidence nor of probability that such
 a rite was then included in  the ritual
 of the scribes2--and in the second1 it 
is preposterous to  suppose that1 in    
such circumstances and on such a        
mission1 ,john would  have turned his   
back on the ordinances of ,god's law1 by
 which for  fifteen centuries the       
covenant had been sealed1 and chosen for
 the  characteristic and seal of his    
ministry one of those inventions by     
means  of which that law was made void  
and ,god's people led astray4 7,mark    
vii1  #f1 #h1 #ac47 ,this too1 when he  
in the most open and decisive manner set
  himself in opposition to the inventors
 of those rites1 whom he denounced  as a
 generation of vipers6    #b4 ,the      
meaning of the rite1 in supposed        
connection with ,john's ministry1  is as
 inexplicable as its origin4 ,neither   
the law nor the ,old ,testament         
,scriptures anywhere give a clue to it4 
,john in his ministry is equally        

silent4 ,or1 rather1 his statements are 
altogether incongruous to the  supposed 
form4--8,he shall baptize you with the  
,holy ,ghost1 and with fire4  ,whose fan
 is in his hand1 and he will thoroughly 
purge his floor1 and  gather his wheat  
into the garner1 but he will burn up the
 chaff with  unquenchable fire40--,matt4
 iii1 #aa1 #ab4 ,thus1 ,john1 announced 
the ,lord  ,jesus1 not in his character 
of humiliation and death2 but in his    
exaltation and royalty1 as he appeared  
at ,sinai1 the covenant ,king of        
,israel1--as he is now1 the enthroned   
,baptizer1 dispensing his ,spirit and   
grace to his people1 and pouring out the
 fire of his justice on his and  his    
,father's enemies4 ,in such             
circumstances1 and in connection with   
such  a preaching1 what meaning could   
the disciples of ,john have discovered  
in  the rite of immersion8 ,respecting  
it1 they ask no questions1 and ,john    
makes no explanation4 ,if it be supposed
 to have meant the burial of  ,christ1  

this much at least is certain1 that the 
resemblance was not so  close as to have
 been self-evident to the people4 ,and  
even though  understood by them in that 
sense1 it would have been so far aside  
from  the immediate intent and end of   
,john's ministry1 and so defective in   
its  testimony1 since it knows nothing  
of the resurrection1 that it would  have
 been calculated to distract and perplex
 his hearers1 rather than to  serve the 
object of his preaching4 ,but ,john was 
explicit as to the  meaning of his      
baptism4 ,whatever its form1 it         
meant--not the burial of  the ,lord     
,jesus1 but the baptism of the ,spirit  
by him dispensed4 8,i  baptize you with 
water1 but he shall baptize you with the
 ,holy ,ghost40    #c4 ,the great       
discomfort1 and the gross indecency     
which are inevitably  involved in the   
supposition that ,john immersed his     
followers are  decisive against it4     
,neither had ,john a water-proof suit in
 which to  officiate1 nor were his      

auditors supplied with 8immersion       
robes10 nor  change of garments1 so     
needful1 now1 to obviate the discomfort 
and  danger of the dripping attire4 ,but
 this1 even1 is a less consideration    
than the indecent exposure which the    
supposed rite would have involved4  ,the
 garments of the ,jews were of two      
patterns4 ,that next the person was  in 
the form of a sleeveless shirt1         
descending to the knees4 ,a second      
garment was of the same shape1 but      
usually of more costly materials1  which
 reached to the ankles4 ,over all were  
thrown one or two shawls or  blankets1  
large enough to enwrap the entire       
person4 ,beside sandals1  which were not
 ordinarily worn1 except by those in    
easy  circumstances1--these were the    
only articles of apparel4 ,those of the 
women were of nearly the same shape2 the
 distinction of sex appearing  mainly in
 the materials and ornaments4 ,when at  
rest1 the garments were  left free4 ,but
 in preparing for labor or for travel1  

they were drawn up  to the knees1 and   
fastened with a girdle at the loins1    
thus leaving the  lower limbs           
unencumbered4 ,that1 with such clothing 
indecent exposure  must have been a     
constant incident to the extemporaneous 
and hasty  immersions which the ,baptist
 theory requires1 is manifest2 and the  
weight of the consideration needs no    
enforcing4    #d4 ,the number resorting 
to ,john was such as to preclude the    
possibility  of their having been       
immersed4 ,when ,israel came out of     
,egypt1 they were  8about six hundred   
thousand on foot1 that were men1 beside 
children2 and  a mixed multitude went up
 also with them40--,ex4 xii1 #cg1 #ch4  
,when about  to enter the promised land1
 the census was six hundred and one     
thousand1  seven hundred and thirty men1
 from twenty years old and upward1      
beside  the ,levites1 who numbered      
twenty-three thousand males from a month
 old4  7,num4 xxvi1 #ea1 #fb47 ,upon    
this basis1 the whole number of the     

people was  between three and four      
millions4 ,in the days of ,david1 in the
  enumeration from which the tribes of  
,levi and ,benjamin were omitted1 the   
number of fighting men was one million  
five hundred and seventy  thousand4 ,if 
we make a proportional addition for the 
omitted tribes1 it  gives a total of one
 million1 eight hundred and fifty-five  
thousand  seven hundred and fifty-four4 
,these would represent a population of  
seven or eight millions4 ,from two      
independent statements occurring in     
,josephus1 it appears that the          
population1 just before the destruction 
of  the nation1 was at least as much as 
four million souls4#ga ,if we  suppose  
,john to have stood in the water three  
hours a day1 during the  six months of  
his ministry1 and to have administered  
the rite at the  rate of one per minute1
 during the entire time1 the total      
results of  such miraculous labors and  
endurance1 would have been about        
thirty-two  thousand seven hundred and  

sixty persons baptized1 that is1 one in 
every  one hundred and twenty-two of the
 people4 ,without the intervention of   
miracle--and ,john did no miracle--even 
this was utterly impossible4 ,and  yet1 
how entirely it falls short of the      
statements of the evangelists1  upon any
 candid interpretation of them1 is      
evident4    ,footnote #ga3      ,jewish 
war4 ,,ii4 xiv1 #c2 and ,,vi4 x1 #c4    
,that the theory of immersion is        
encumbered with difficulties of the most
  serious nature must be evident to     
every candid reader4         ,,section  
,,lvii4--,john ,baptized by ,sprinkling 
with unmingled ,water4    ,we are now to
 consider an important feature in the   
history of this rite1  which has not yet
 been brought into distinct notice4 ,it 
has appeared how  thoroughly the        
sprinkled baptisms of the ,levitical    
system are identified  in their meaning 
and office with the prophecies          
concerning the  sprinkling of ,israel   
and the nations1 and the outpouring of  

the ,spirit1  in the days of the        
,messiah4 ,the point of present interest
 concerning  those prophecies is1 that  
in all the expressions referred to1 the 
figure  is that of water alone1--the    
sacrificial elements never being alluded
 to  in that connection4 ,a coincident  
fact appears1 with relation to ,john's  
ministry4 ,in his own announcement he   
uses language which seems to be         
emphatic and exclusive1--8,i indeed     
baptize you with water40--,matt4 iii1   
#aa2 ,mark i1 #h2 ,luke iii1 #af2 ,john 
i1 #bf4 ,so1 ,jesus says1--8,john truly 
baptized with water40--,acts i1 #e4 ,and
 ,peter refers to it in the same  terms4
 7,ib4 xi1 #af47 ,this form of          
expression constantly used1 and the     
antithesis always stated1 between his   
baptism and that of the ,holy  ,spirit1 
to be administered by the ,lord ,jesus1 
render it certain that  ,john baptized  
with water alone1 without any           
sacrificial elements4 ,a  careful       
examination of the prophecies above     

referred to and a  consideration of the 
subject matter of ,john's preaching1 may
 furnish the  explanation of these      
facts4 ,the ,mosaic ritual was          
constructed with a  view to a very full 
and systematic exposition of the gospel1
 in the  symmetry of its parts and      
proportions4 ,in the baptisms of that   
ritual1  therefore1 provision was made  
for showing forth1 not only the power   
and  grace of the ,lord ,jesus in the   
bestowal of the ,spirit1 but1 also1 the 
virtue of his blood1 which was the      
procuring cause of the ,spirit's  grace4
 ,but that blood is the token of        
humiliation and sufferings4 ,on the     
contrary1 the theme of the prophecies   
here referred to is1 the  exaltation and
 glory of ,christ's throne1 and the     
conquests of his saving  scepter1 after 
the days of humiliation and sorrow shall
 have been  forever ended4 ,this was the
 distinctive meaning of the water of the
  ,sinai baptisms1 and by the figure of 
the sprinkling or pouring of bare       

water1 the prophets represent the same  
thing4    ,so1 when ,john came in the   
spirit and power of ,elias1 he did not1 
indeed1  ignore the office of ,christ as
 the atoning ,lamb of ,god4 ,but his    
distinctive commission1 and the         
controlling function of his ministry was
  to herald the coming of their covenant
 ,king1 in his exaltation and power  to 
an apostate and rebellious nation--to   
warn them of the office which he  would 
fill1 and the judgment which he would   
execute1 who should baptize  them1 not  
with the ,holy ,ghost only1 but with    
fire also4 ,as appropriate1  therefore1 
to this1 his office and message1 he     
dispensed a baptism of  water alone1    
which spake of authority1 power1 and    
royal grace1 and  omitted that element  
which signified humiliation and death4  
,whilst the rite was thus modified--its 
nature and significance remained  the   
same4 ,as already indicated1 the        
quantity of ashes used in dispensing    
the ,levitical baptism was so small as  

to be wholly inappreciable to the       
senses4 ,the instruction therein        
conveyed was dependent upon the         
association of ideas1 and not upon the  
quantity of the elements used4  ,the    
bestowal of the ,spirit by the ,lord    
,jesus1 of necessity1 presupposes  the  
sacrifice of himself as the condition   
and price of his exaltation  and power1 
by which the ,spirit is sent and        
salvation bestowed4 ,what the           
,levitical blood and ashes of sprinkling
 expressed the baptism of ,john         
implied4 ,the two rites thus conveyed   
the same instruction1 and filled  the   
same office4 ,they were essentially one 
and the same baptism4 ,the  latter form 
anticipated the immediate sending forth 
of the gospel to the  ,gentiles1        
divested of the sacrificial system and  
the burdens of the  ritual law4 ,that   
they were the same in mode will not be  
questioned by  any who have candidly    
traced the foregoing line of            
investigation4 ,with  an enumeration of 

some of the points therein involved1 we 
will close  this branch of our subject4 
#a4 ,hitherto the ,baptist argument has 
been entrenched in the definition  of   
baptizo4 ,after the same example we now 
plant ourselves on the  ascertained     
meaning and use of the word1 as         
illustrated in the foregoing  pages4 ,we
 have found it to be the accepted       
designation for the  administered rites 
of ,levitical purifying1 which1 in all  
their  circumstantial variations1 were  
performed always by sprinkling4 ,the    
rite  dispensed by ,john was an         
administered baptism4 ,it was1          
therefore1  administered after the      
example of the ,levitical system1 by    
sprinkling4    #b4 ,john was the herald 
and champion of the covenant1 and the   
messenger  of the ,lord ,jesus as its   
surety and king4 ,his commission1 as    
announced  by ,malachi1 was1 in ,god's  
name1 to admonish ,israel to 8,remember 
the law  of ,moses1 my servant1 which ,i
 commanded unto him in ,horeb for all   

,israel1 with the statutes and          
judgments20--,mal4 iv1 #d4--8,the law of
  ,moses10--that covenant law by the    
acceptance of which ,israel became the  
people of ,god4 ,his ministry derived   
all its significance from the terms  of 
that covenant1 and from the office of   
its ,surety1 in purging his  floor with 
the baptisms of the ,holy ,ghost and of 
fire4 ,this was the  whole theme of his 
ministry1 as it was the whole substance 
of the  prophetic terms of his          
commission4 ,to seal such a testimony1  
no rite  could have been so appropriate 
as the perpetuated and familiar form of 
the ,sinai baptism1 the original seal of
 the same covenant1 by which its  scope 
and intent were so luminously set forth4
    #c4 ,john preached the baptism of   
repentance for the remission of sins1 in
  the name of ,him whom ,god was about  
to exalt 8to be a ,prince and a         
,savior1 for to give repentance to      
,israel and forgiveness of sins40--,acts
  v1 #ca4 ,in the ,levitical baptism the

 administrator represented the ,lord    
,jesus in this very function of his     
grace1 and the sprinkled water          
represented the ,holy ,spirit shed by   
him upon his people1 by whom that       
repentance is wrought1 and remission    
conveyed4 ,it was the 8purification  for
 sin10 the symbol of remission4 ,it was 
thus a visible representation  to his   
hearers of the very things which ,john  
was commissioned to utter  in their     
ears4    #d4 ,at the time of ,john's    
coming1 all the thoughts and conceptions
 of  ,israel on the subjects involved in
 his ministry1 except as perverted by   
the traditions of the scribes1 had been 
molded by the ,mosaic ritual  respecting
 the purifying of the unclean1 and by   
the testimonies of the  prophets1       
uttered in the language of that ritual4 
,john was sent1 not to  ignore or       
obliterate the impress thus made by the 
instructions and  discipline of fifteen 
centuries1 but to confirm and build upon
 it1 to  reiterate and seal the same    

testimonies4 ,to this end1 no other rite
 was  appropriate or congruous1 but the 
old familiar baptism by sprinkling1  the
 interpretation of which was so abundant
 in the prophets1 and the  meaning of   
which was known to all ,israel4    #e4  
,the baptism administered by the ,lord  
,jesus is never known nor alluded  to in
 the ,scriptures under any other form   
than that of affusion4 ,it is  the      
antitype of the ritual sprinklings of   
the ,old ,testament1 the  fulfillment of
 all the prophecies of the sprinkling of
 ,israel and the  nations1 the          
outpouring of the ,spirit upon them2 and
 its fulfillment is  in the ,new        
,testament invariably spoken of in the  
same style4 ,to  symbolize this1 ,john's
 baptism must have been by affusion4    
#f4 ,in the use of this rite1 all the   
difficulties which embarrass the        
hypothesis of immersion disappear4 ,as1 
at ,sinai1 all ,israel were  baptized at
 once1 so1 under ,john's preaching the  
number to be baptized  would involve no 

embarrassment1 exposure1 or exhaustion4 
,as many as were  assembled at one time 
could be baptized in one group1 with the
 hyssop  bush4 ,thus1 no excessive      
fatigue was involved2 no time was       
consumed in  mere manual labor2 no      
danger to the health1 nor liability to  
indecent  exposure was incurred4 ,the   
meaning of the rite was familiar to all1
 and  in its use congruity and symmetry 
were maintained in every part and       
relation of ,john's ministry4    ,the   
view thus presented is not inconsistent 
with the supposition that  many of      
,john's disciples may have received the 
rite while standing in  the waters of   
the ,jordan4 ,the law requiring the use 
of running water1  the propriety of the 
one river of ,palestine as a type of the
 river of  the heavenly ,canaan1 and the
 necessities of the multitudes who      
waited on  his ministry1 united in      
bringing him to the river4 ,and the rite
 would be  performed by the baptist     
dipping a hyssop-bush into the stream1  

and  therewith sprinkling those who     
presented themselves around him4 ,that1 
in  these circumstances many of the     
people would enter the water is beyond  
question4 ,the suggestion is to be      
considered in the light of eastern      
habits and modes of dress4 ,the people  
were clothed in loose garments1  with no
 covering to the feet except sandals    
worn by a few4 ,coming1 the  most of    
them1 from a distance on the rocky roads
 of that country1--the  feet sore and   
lacerated1 and the climate hot1--no     
impulse would have been  more natural or
 more congruous to custom1 than to step 
into the water1  for the sake of its    
refreshing coolness4 ,a curious         
illustration of this  occurs in the     
,phdrus of ,plato4 ,he describes        
,socrates walking in the  environs of   
,athens accompanied by ,phdrus3--       
,,socrates4 8,here2 let us turn aside to
 the ,illyssus1 and1 where you  prefer1 
we can recline in quiet40    ,,ph,,drus4
 8,for the occasion1 as it seems1 ,i    

happen to be barefoot1 while  you are   
always so4 ,thus it will be quite       
convenient for us1 wetting our  feet in 
the shallow stream1 to walk not without 
enjoyment1 especially at  this season of
 the year and of the day40#gb           
,footnote #gb3      ,platonis ,phd41 v4 
,it is altogether supposable that       
,philip and the eunuch stepped thus into
  the water1 as the most convenient way 
of access to it2 and it is equally      
possible that such may have been the    
case with many of ,john's disciples1    
and that ,jesus himself may have been   
thus baptized4 ,nor is this a mere      
fanciful conjecture4 ,among the remains 
of ,christian art which have been       
transmitted to us from the third and    
fourth centuries of our era1 there  are 
several representations of the baptism  
of our ,savior1 some of them  in bronze 
bas-relief1 and some in ,mosaic4 ,in    
them all1 ,john pours water  on the head
 of ,jesus4 ,in several1 ,jesus stands  
in the ,jordan1 and ,john  from the bank

 administers the rite4 ,in others1 both 
are on dry ground4  ,in no instance does
 ,john appear in the water4 ,at the date
 of these  representations1 immersion is
 supposed to have been almost           
universally  prevalent in the church4   
,they1 therefore1 the more forcibly     
demonstrate  the strength and prevalence
 of the tradition which still survived1 
representing ,john to have baptized in  
the ,jordan1 by affusion4 ,in them  the 
idea of immersion is doubly             
excluded1--by the direct representation 
of the water poured upon the head of    
,jesus2 and by the fact that the        
invariable position of ,john1 out of the
 water1 renders immersion  physically   
impossible1 as administered by him4     
,,part ,x4                              
,,christ's#a;,,baptisms ,,and           
,,anointing4                ,,section   
,,lviii4--,the ,meaning of his ,baptism 
by ,john4    8,then cometh ,jesus from  
,galilee to ,jordan unto ,john1 to be   
baptized of  him4 ,but ,john forbade    

him1 saying1 ,i have need to be baptized
 of thee2  and comest thou to me8 ,and  
,jesus answering said unto him1 ,suffer 
it to  be so now2 for thus it becometh  
us to fulfill all righteousness4 ,then  
he  suffered him40--,matt4 iii1 #ac-ae4 
,several theories have been advanced1   
and much discussion had as to the       
nature and intent of the baptism of     
,jesus by ,john4 ,archbishop            
,thomson1#gc supposes it to have been1  
7#a47 ,that the sacrament by which  all 
were hereafter to be admitted into ,his 
kingdom might not want his  example to  
justify its use4 7#b47 ,that ,john might
 have an assurance that  his course as  
the herald of ,christ was now completed 
by his appearance4  7#c47 ,that some    
token might be given that he was indeed 
the anointed of  ,god4 ,dr4 ,dale thinks
 that it was a public and official      
announcement of  his entrance upon the  
work of fulfilling all righteousness4   
,he  strenuously denies that ,jesus was 
baptized with the baptism of ,john4 8,it

  is one thing to be baptized by ,john  
and quite another to receive the        
#8baptism of ,john4' ,the #8baptism of  
,john' was for sinners1 demanding       
#8repentance1' #8fruits meet for        
repentance1' and promising #8the        
remission  of sins4' ,but the ,lord     
,jesus ,christ was not a sinner1 could  
not repent  of sin1 could not bring     
forth fruit meet for repentance on      
account of  sin1 could not receive the  
remission of sin4 ,therefore1 the       
reception of  the #8baptism of ,john' by
 ,jesus is impossible1 untrue1 and      
absurd40 ,but  this baptism was his     
inauguration into the office of         
fulfilling all  righteousness4 8,no one 
could share in such an inauguration with
 a  fitness comparable with that of the 
great ,forerunner4 ,and to this  fitness
 of relationship1 reference is had in   
the words--#8,thus it becometh  us4'    
#8,thus1' by baptism1 #8us1'            
administered by thee1 my ,forerunner1 to
  me the ,coming ,one proclaimed by     

thee2 #8now1' entering upon my covenant 
work1 which ,i now declare and am ready 
to begin1--#8to fulfill all             
righteousness4' ,can there be1 in view  
of the persons1 the time1 and the       
circumstances1 any other satisfactory   
interpretation of these great           
words80#gd    ,footnote #gc3      ,in   
,smith's ,bib4 ,dict4 article1 8,jesus40
    ,footnote #gd3       ,dale's        
,christic ,baptism1 pp4 #bg1 #bi4       
,according to another theory1 it is held
 that as the consecration of  ,aaron was
 by baptism1 anointing1 and sacrifice1  
so all these were  realized in the      
priestly consecration of ,jesus4 ,first1
 ,he was baptized  by ,john4 ,then1 the 
heavens were opened unto ,him1 and the  
,spirit of ,god  descended upon ,him1   
and ,he was thus 8anointed with the     
,holy ,ghost and  with power40 ,the     
sacrifice was not till the end of ,his  
earthly ministry1  when he offered up   
,himself4    ,this latter is perhaps the
 most commonly received theory on the   

subject4  ,and yet1 a more perplexing   
and unsatisfactory exposition could     
hardly be  devised4 ,according to it    
,christ's consecration to the priesthood
 was a  confused imitation of that of   
,aaron1 was partly ritual without       
meaning1  and partly real1 and took     
place1 part of it in the beginning of   
his  public ministry1 and part at its   
close1 so that until his very death his 
priesthood was inchoate and incomplete4 
,upon this explanation1 the  baptism of 
,jesus was a mere unmeaning form1 in    
supposed imitation of  something in the 
consecration of ,aaron4 ,but ,aaron and 
his consecration  and priesthood were1  
in every part and aspect of them1       
figures of the  true1--of the realities 
which are in ,christ4 ,aaron's anointing
 is  admitted to have been a symbol of  
the real anointing of the ,holy ,spirit1
  shed upon ,jesus4 ,the sacrifices     
offered at the consecration of ,aaron1  
although by this theory misconceived1   
are so far correctly spoken of as  that 

their fulfillment was had in ,christ's  
one offering of himself4 ,what  then    
could be meant by ,aaron's so called    
baptism1 if its antitype is to  be found
 in the ritual baptism of the ,lord     
,jesus8 ,one rite representing  and     
setting forth another1 which is nothing 
but a defective imitation of  the first6
    ,in fact1 the washing of ,aaron by  
,moses was not a sacramental baptism at 
all--a rite1 that is1 by which blessings
 of grace are represented and  sealed to
 the recipient4 ,it was as we have      
already explained a  symbolical act     
setting forth the endowment of the ,lord
 ,jesus by the  ,father with a sinless  
humanity4    ,it is not1 however1 to    
this washing of ,aaron1 that reference  
is usually  made by the exponents of    
this theory4 ,it is said that the       
priests  entered upon their official    
duties at thirty years of age1 and were 
then  set apart by baptism1 and that    
hence ,jesus1 when 8he began to be about
  thirty years of age10 came to be      

baptized1 and enter upon his official   
work2 and reference is made to ,num4 iv1
 #c2 viii1 #g4 ,but the places thus     
referred to are directions respecting   
the ,levites1 the priest's  servants1   
and not concerning the priests at all4  
,moreover1 twenty-five  years was the   
ordinary age of entrance upon the       
,levitical service4 7,num4  viii1 #bd47 
,the age of thirty seems to have been   
prescribed with  reference to the       
special labor and responsibility        
incident to the  carrying of the        
tabernacle and its furniture from place 
to place1 during  the sojourn in the    
wilderness4 7,see the whole of ,num4    
iv47 ,upon such  slender foundations are
 theories built4 ,the law set no        
limitation to the  ages of the priests4 
,the rabbins say that they could not    
enter on the  office until twenty years 
old4 ,but ,aristobulus the son of       
,alexander was  high priest when less   
than seventeen years old4#ge ,on the    
other hand1  while the definition as to 

the ,levites was1 8from thirty years old
 and  upward even until fifty years     
old10--,eli was high priest when he died
 at  ninety-eight4 7#a ,sam4 iv1 #ae47  
,footnote #ge3      ,josephus'          
,antiquities1 ,,xv1 iii1 #c4            
,christ's baptism was not his           
inauguration to the priesthood4 ,his    
priesthood was neither ,aaronic nor     
earthly4 ,for 8if he were on earth1 ,he 
should not be a priest2 seeing that     
there are priests that offer gifts      
according to the law2 who serve unto the
 example and shadow of  heavenly        
things40--,heb4 viii1 #d1 #e4 ,if any   
part of the ceremonial of  ,aaron's     
investiture was a rule of conformity to 
,jesus1 the whole of it  was equally so4
 ,but he was made a priest1 8not after  
the law of a  carnal commandment1 but   
after the power of an endless life4 ,for
 he  testifieth1 ,thou art a priest     
forever after the order of              
,melchisedec40--,heb4 vii1 #af1 #ag4    
,christ's consecration to the priesthood

  and exercise of its functions belong  
to that 8true tabernacle which the      
,lord pitched and not man40--,heb4 viii1
 #b4 ,he was not installed by human     
hands4 8,for the law maketh men high    
priests which have infirmity4 ,but  the 
word of the oath which was since the    
law1 maketh the ,son1 who is            
consecrated forevermore40--,heb4 vii1   
#bh4    ,dr4 ,dale understands the ,lord
 ,jesus in the above place to           
mean1--,thus it  becomes us1 by a united
 and public act1 to announce 8my        
entering upon my  covenant work which ,i
 now declare1 and am ready to begin1    
#8to fulfill  all righteousness4'0 ,but1
 in the first place1 that was not the   
time of  ,jesus' entering on the work of
 fulfilling righteousness4 ,had it been 
so1  it was too late4 ,he was 8made of a
 woman1 made under the law40--,gal4 iv1 
#d1 #e4 ,from the hour of his birth1 he 
was fulfilling righteousness1--in  the  
obedience of his childhood1 as truly as 
in the sufferings of the  cross4 ,the   

work on which he entered1 after his     
baptism and anointing by  the ,spirit1  
was his prophetic office1 in which he   
announced and offered  himself to       
,israel as her promised ,king and       
,savior4 ,so he himself  testified in   
the synagogue in ,nazareth4 7,luke iv1  
#ah-bj47 ,but this  office will not fit 
into the above exposition4 ,moreover1 it
 would seem  that if any words can      
express the idea of a thing done as a   
duty of  righteousness those of ,jesus  
do so4 ,dr4 ,dale says1--8,it can not be
  claimed that the ,lord ,jesus was     
under obligation to undergo this baptism
  as a part of #8all righteousness2'    
7#a7 ,because there is no righteousness 
in it2 7#b7 ,because what there is in it
 is just what he did not come to  do4   
,he did not come to repent for sinners1 
nor to exercise faith for  sinners40    
,the latter argument has the fatal fault
 that it proves too  much4 ,upon the    
same ground the ,lord ,jesus should not 
have been  circumcised or purified with 

his mother4 ,he should not have kept the
  passover1 nor any of the ,levitical   
feasts and ordinances4 ,all these       
implied and required in others a state  
of heart and mind and exercises  of     
repentance and faith which were foreign 
to the holy nature of the  ,lord ,jesus4
    ,but is it so that there was no     
righteousness to be accomplished by     
,jesus  in complying with ,john's       
baptism8 ,the answer depends wholly upon
 the  response to be made to the        
question which ,jesus proposed to the   
,pharisees1--8,the baptism of ,john1 was
 it from heaven2 or1 of men80 ,if  from 
heaven1 it came with the sanction of the
 first clause of the ,sinai             
covenant1--8,if ye will obey20 and was  
entitled to obedience from every  soul4 
,john's baptism1--,is it necessary to   
say it8--washed away no sin4  ,like all 
ritual baptisms1 of the ,old ,testament 
and the ,new1 alike1 it  affected the   
ritual and outward status1 alone1 of the
 party1 as toward  the church1 and the  

ordinances4 ,moreover1 his ministry was 
not addressed  to the ungodly only4     
,but1 if there were any of the people   
still looking  and praying for the      
,consolation of ,israel1 they1 as much  
as others1 were  called upon1 as being  
defiled by the contact of the unclean   
nation1 to  receive this baptismal seal 
of the covenant renewed1 and their      
acceptance in it with ,god4             
,pre-eminently was it true of the ,lord 
,jesus1  that he was defiled by contact 
with the sinful nation4 ,to ritual      
uncleanness1 he was as liable as any    
man1 and became thereby subject to  the 
same obligation of ritual purifying1 by 
which others were bound4  ,jesus1       
therefore1 as a true ,israelite1 came to
 ,john's baptism1 as being  an ordinance
 of divine authority2 and in his answer 
to ,john indicates  the fact that his   
omission of the duty thus resting on him
 as 8made  under the law10 would have   
derogated from his perfect              
righteousness4    ,nor is this all4     

,john was the herald of ,jesus in his   
distinctive  character as 8the ,angel of
 the covenant10--the ,mediator of that  
8better  covenant0 which was enclosed in
 the outward form of that of ,sinai4 7#b
  ,cor4 iii1 #c-f47 ,in that better     
covenant1 and ,christ as its ,surety1   
all  the transactions relating to the   
,sinai covenant had their significance  
and end2 as they were also the end of   
,john's ministry4 ,the repentance  which
 he preached was a call to apostate     
,israel to return from  transgression to
 the obedience required by the covenant1
 and his baptism  was a seal to its     
promises1 upon that indispensable       
condition of  obedience4 ,in coming to  
,john's baptism1 therefore1 ,jesus      
formally and  publicly came under the   
bond of the covenant for obedience1 and 
thus  presented himself to ,israel as   
her ,surety therein4 ,the baptism which 
he  received from ,john sealed to him   
its promises on condition of his        
obedience1 and the descending ,spirit   

and the voice from heaven announced  the
 ,father's approval and acceptance of   
him as ,surety for his people1  the true
 ,israel of ,god4 ,it was with a view to
 this office of ,christ as  the         
,messenger and ,surety of the covenant1 
and to his own relation as the  herald  
of ,christ in that capacity1 that ,john 
says1 8,that he should be  made manifest
 to ,israel1 therefore am ,i come       
baptizing with water20--,john  i1       
#ca--that he should be made manifest to 
,israel1 as her covenant ,surety  and   
,king2 as the ,lamb of ,god and ,king of
 ,israel4    ,the distinction drawn     
between 8the baptism of ,john0 and      
8baptism by  ,john10 overlooks the      
profounder aspects of the subject here  
indicated4  ,it is true that ,john's    
baptism addressed to sinners a call to  
repentance1 and announced remission1 on 
that condition4 ,but this special  form 
of its message1 is no more than the call
 to obedience1 in terms  adapted to the 
particular case of transgressors4 ,and  

the significance  and propriety of the  
baptism depended upon its own essential 
meaning as  heretofore unfolded4 ,in the
 ,levitical institutions1 the ordinary  
form of  the rite had its primary       
relation1 as we have seen1 to a ritual  
uncleanness by contact with the dead1   
which symbolized the judicial           
defilement of the ,lord ,jesus by       
contact1 through birth of a woman1 with 
our dead nature1 and his consequent     
death under the curse4 ,the baptism     
symbolized the resurrection of ,christ1 
and of his people with him1 in  the     
renewing of their souls1 and the final  
quickening and rising of  their bodies4 
,both of these are identified by ,paul  
with the resurrection  of ,christ4      
7,eph4 ii1 #e2 and i1 #ai-;ii1 #aj2     
,rom4 vi1 #b-e2 viii1 #aa1 etc47  ,it is
 by virtue of union with him1 by the    
baptism of his ,spirit1  bestowed upon  
and dwelling in us1 that we are enabled 
to 8know the power  of his resurrection0
 7,phil4 iii1 #aj71 by our own death to 

sin and life  to holiness4 ,this was the
 signification of ,john's baptism4 ,to  
the ,lord  ,jesus it was a symbol and   
pledge of his own triumph over the      
exhausted  power of the curse1 in his   
resurrection2 and of the deliverance of 
his  people1 in him1 from the bondage of
 sin and death1 by his ,spirit  bestowed
 and dwelling in them4 ,through this    
they receive repentance and  remission  
of sins4 ,the same meaning precisely was
 signified and sealed  to the people by 
their believing reception of the same   
rite4    ,thus1 on the one hand1 ,jesus1
 as being the ,son of man1 one of the   
family  of ,israel1 was as much bound to
 come to the baptism which1 by the      
authority of ,god1 ,john dispensed1 as  
he was to obey or observe any part  of  
the law1 ritual or moral2 as much as was
 any true son of ,israel4 ,on  the other
 hand1 by coming and receiving that     
baptism1 he announced  himself1 the     
,surety of the covenant which it sealed1
 and was so  certified and accepted by  

,john1 by the descending ,spirit and by 
the  ,father's voice4                   
,,section ,,lix4--,the ,anointing of the
 ,lord ,jesus4    ,the ,scriptures      
inform us of three distinct bestowals of
 the ,spirit1 upon  the ,lord ,jesus1 by
 the ,father4 ,the first1 was that      
whereby he was  begotten through the    
,holy ,ghost1 and his humanity so       
invested with the  ,spirits influences1 
as to be born and live in perfect       
holiness1 so that  he was designated by 
the angel1 8that holy thing40--,luke i1 
#ce4 ,the  second was the anointing     
bestowed at the time of his baptism by  
,john4  ,and the third was that         
endowment of the ,spirit1 which was     
conferred on  him1 at his ascension to  
the throne4 ,the intimate relation of   
his  anointing to his baptism by ,john1 
and the close analogy which is          
traceable between baptism and anointing1
 bring the latter within the  purview of
 the present inquiry4    ,immediately   
after his baptism1 as he was praying1   

8the heaven was  opened1 and the ,holy  
,ghost descended in a bodily shape like 
a dove upon  him1 and a voice came from 
heaven1 which said1 ,thou art my beloved
 son3  in thee ,i am well               
pleased40--,luke iii1 #ba1 #bb4 ,the    
,baptist adds some  facts3--8,i saw the 
,spirit descending from heaven like a   
dove1 and it  abode upon him4 ,and ,i   
knew him not4 ,but he that sent me to   
baptize with  water1 the same said unto 
me1 ,upon whom thou shalt see the       
,spirit  descending and remaining on him
 the same is he which baptizeth with the
  ,holy ,ghost4 ,and ,i saw and bare    
record that this is the ,son of         
,god40--,john  i1 #cb-cd4 ,this         
anointing of the ,lord ,jesus with the  
,holy ,spirit  fulfilled a three-fold   
purpose4    #a4 ,it was a manifestation 
to ,israel of the long-expected         
,messiah1--a  confirmation from heaven  
of ,john's testimonies respecting him1  
and a  designation of him1 the coming   
,one1 as being ,jesus of ,nazareth4     

,from the  whole account given in the   
first chapter of ,john1 it seems evident
 that  the ,baptist and his disciples   
had distinctly in mind the language of  
the  second ,psalm1 which determined the
 form of their conclusions1 deduced     
from the scene at the baptizing4 8,why  
do the heathen rage 444 against  the    
,lord1 and against his ,anointed8444    
,yet have ,i set my ,king upon my  holy 
hill of ,zion4 ,i will declare the      
decree3 the ,lord hath said unto  me1   
,thou art my ,son2 this day have ,i     
begotten thee40 ,the glorious  personage
 here announced is1 thus designated by  
three titles1--as the  ,lord's          
,anointed1 his ,king1 and his ,son4 ,it 
was as herald of this ,king  that ,john 
came preaching1 the kingdom of heaven4  
,and when1 with his own  eyes he saw the
 anointing ,spirit descend upon ,jesus1 
he identified the  ,anointed with the   
,son4 ,he saw and bare record 8that this
 is the ,son of  ,god40 ,so1 ,john's    
disciple ,andrew says to his brother    

,peter1 8,we have  found the ,messias1  
which is1 being interpreted1 the        
,christ10--the  ,anointed4 ,not only so1
 but1 at the same time and by the same  
token1 ,john  recognized in ,jesus 8the 
,lamb of ,god which taketh away the sin 
of the  world60 ,thus fully1 by this    
anointing1 was ,jesus certified to      
,israel2  and therein the chief intent  
of ,john's ministry was accomplished4   
#b4 ,the anointing was an attestation   
and seal to him of the ,father's  favor1
 in view of the spotless righteousness  
of his character as already  proved in  
the life which he had lived1 as a       
private person1 the  carpenter of       
,nazareth4 ,of his earlier youth1 it is 
said that he  8increased in wisdom and  
stature1 and in favor with ,god and     
man40--,luke  ii1 #eb4 ,and now1 in the 
fulness of his manhood1 in connection   
with his  anointing1 a voice from heaven
 testifies1 8,this is my beloved ,son1  
in  whom ,i am well pleased40--,matt4   
iii1 #ag4 ,to this1 the ,psalmist refers

 his  anointing4 8,thy throne1 ,o ,god1 
is for ever and ever2 the sceptre of thy
  kingdom is a right sceptre4 ,thou     
lovest righteousness and hatest         
wickedness3 therefore ,god1 thy ,god1   
hath anointed thee with the oil of      
gladness above thy fellows40--,psa4 xlv1
 #f1 #g4 8,the joy of the ,lord is  your
 strength0 7,neh4 viii1 #aj71 said      
,nehemiah to ,israel2 and in the joy  of
 his ,father's favor1 testified in the  
anointing1 ,jesus fulfilled his         
ministry to the close4    #c4 ,it was   
his endowment for the prophetic office1 
as he himself  testified in the         
synagogue of ,nazareth4 8,he found the  
place where it was  written1 the ,spirit
 of the ,lord is upon me1 because he    
hath anointed me  to preach the gospel  
to the poor2 he hath sent me to heal the
  brokenhearted1 to preach deliverance  
to the captives1 and the recovering  of 
sight to the blind1 to set at liberty   
them that are bruised4444 ,and  he began
 to say unto them1 ,this day is this    

,scripture fulfilled in your            
ears40--,luke iv1 #ah-ba4 ,from the same
 source he derived the miraculous       
powers1 which attested his word4 7,matt4
 xii1 #bh47 8,god anointed ,jesus of    
,nazareth with the ,holy ,ghost and with
 power40--,acts x1 #ch4 ,of the         
relation of his anointing to the        
fulfillment of his priestly office1 in  
view of which ,john called him 8the     
,lamb of ,god10 ,paul says that he      
8through the eternal ,spirit offered    
himself without spot to ,god40--,heb4   
ix1 #ad4 ,his anointing was not his     
consecration to the priesthood1 but  his
 endowment with grace1 by which he was  
qualified to perform that  priesthood1  
to prepare and offer an unspotted1      
sufficient and acceptable  sacrifice on 
the altar of justice4 ,and1 having      
completed that work1 by  the same       
,spirit was he raised from the dead4 7#a
 ,pet4 iii1 #ah2 ,rom4 viii1  #aa47     
,such and so signal was the meaning and 
intent of that fact from which  ,jesus  

derived the name of1 the ,christ4 ,its  
close relation in many  respects to the 
doctrine of baptism1 is apparent4 ,as to
 the question of  mode1 a few points may
 here be noted4    #a4 ,in it the ,holy 
,spirit was given to the ,lord ,jesus1  
as an indwelling  fountain of all gifts 
for his ministry4    #b4 ,it came by a  
descent from the opened heavens4    #c4 
,it was in the form of a                
dove1--beautiful symbol of the kindness 
of  ,god1 and the 8meekness and         
gentleness10 the 8grace and truth0 of   
the  ,lord ,jesus6    #d4 ,it abode on  
him4    #e4 ,as the result1 he was      
filled with the ,holy ,spirit 7,luke iv1
 #a71  brought under his active control 
and guidance1 and endowed with his      
extraordinary gifts1 for the fulfillment
 of his ministry4    #f4 ,the symbol    
which by divine appointment represented 
it was the pouring  of oil upon the head
 and person4 7,lev4 viii1 #ab1 #cj2 #a  
,sam4 x1 #a2 xvi1  #a1 #ac2 #a ,kings i1
 #cd1 #ci2 xix1 #af2 #b ,kings ix1 #f47 

,,section ,,lx4--8,the ,baptism that ,i 
am ,baptized with40    ,it was his      
resurrection from the dead4 ,we have    
seen that the ,mosaic  baptism was a    
symbol and seal of the imparting of life
 to the dead4 ,we  have seen it so      
referred to by ,paul in his argument in 
proof of the  resurrection4 ,the fact   
has been pointed out that the ,lord     
,jesus in  receiving the baptism of     
,john1 not only fulfilled the law of    
righteousness as a faithful ,israelite1 
but received1 therein1 a symbol  and    
seal of his own resurrection and triumph
 over death and the curse1  under which 
he was already held4 ,twice1 in the     
course of his ministry as  reported by  
the evangelists1 did ,jesus refer to his
 resurrection under  this figure of     
baptism4 ,matthew thus records one of   
these occasions1  8,then came to him the
 mother of ,zebedee's children with her 
sons1  worshipping him4444 ,and he said 
unto her1 ,what wilt thou8 ,she saith   
unto  him1 ,grant that these my two sons

 may sit1 the one on thy right hand1    
and the other on the left1 in thy       
kingdom4 ,but ,jesus answered and said1 
,ye know not what ye ask4 ,are ye able  
to drink of the cup that ,i shall  drink
 of1 and to be baptized with the baptism
 that ,i am baptized with8  ,they say   
unto him1 ,we are able4 ,and he saith   
unto them1 ,ye shall drink  indeed of my
 cup1 and be baptized with the baptism  
that ,i am baptized  with2 but to sit on
 my right hand1 and on my left1 is not  
mine to give  7all' hois toimastai71    
save to those for whom it is prepared of
 my  ,father40--,matt4 xx1 #bj-bc4 ,luke
 records a similar expression4 8,i am   
come  to send fire on the earth2 and    
what will ,i if it be already kindled8  
,but  ,i have a baptism to be baptized  
with1 and how am ,i straitened till it  
be  accomplished6 ,suppose ye that ,i am
 come to give peace on earth8 ,i tell   
you1 nay2 but rather division4 ,for from
 henceforth there shall be five  in one 
house divided1 three against two1 and   

two against three4 ,the  father shall be
 divided against the son1 and the son   
against the father2  the mother against 
the daughter1 and the daughter against  
the mother2  the mother in law against  
her daughter in law1 and the daughter in
 law  against her mother in law40--,luke
 xii1 #di-ec4 ,of these expressions1    
expositors have proposed two            
interpretations4 ,according to one1 the 
cup  and the baptism are equivalent     
figures meaning the sufferings and death
  of the ,lord ,jesus4 ,hence1 ,baptist 
expositors would explain it as an       
immersion in sorrow2 but they do not    
show by what example or argument  the   
word 8baptism0 can be made1 thus1 of    
itself1 to signify such an  immersion4  
,a conclusive objection lies against    
this interpretation4 ,in  both the      
gospels the distinction between the cup 
and the baptism is  carefully preserved1
 in ,christ's original question1 and in 
his  rejoinder4 8,are ye able to drink  
of the cup that ,i shall drink of1 and  

to be baptized with the baptism that ,i 
am baptized with80 8,ye shall  indeed   
drink of my cup1 and be baptized with   
the baptism that ,i am  baptized with40 
,it can not be admitted that a second   
clause1 so  particular and detailed in  
statement1 and so carefully repeated in 
the  rejoinder1 is a mere blank1 adding 
nothing to the meaning already          
expressed4 ,but it is agreed that the   
figure of the cup indicates all  that   
suffering by which the ,lord ,jesus made
 atonement for our sins4    ,the other  
interpretation proposed is but a        
modified form of that here  given4 ,it  
discriminates between the cup and the   
baptism1 by interpreting  the latter of 
,christ's sufferings viewed as          
8consecrating  sufferings--sufferings by
 which he was to be separated unto      
,god's service  as a royal priest40     
8,that the reader may understand how    
,christ could use  such language in the 
sense which we give it1 let him consider
 such  passages of ,scripture as these3 

#8,unto him that loved us and washed us 
from our sins in his own blood1 and hath
 made us kings and priests  unto ,god   
and his ,father1 to him be glory and    
dominion forever and ever1              
,amen4'--,rev4 i1 #e1 #f4 #8,and ,jesus 
said unto them1 verily ,i say unto you1 
that ye which have followed me1 in the  
regeneration1 when the ,son of man      
shall sit on the throne of his glory1 ye
 also shall sit upon twelve  thrones1   
judging the twelve tribes of            
,israel4'0--,matt4 xix1 #bh4gf          
,footnote #gf3      ,armstrong on the   
,sacraments1 pp4 #dh1 #di4    ,the      
,scriptures cited by this respected     
author do certainly prove that  the     
royalty and priesthood of the saints in 
heaven are the purchase of  ,christ's   
blood and the gifts of his love4 ,but   
they do not even hint at  the idea1 much
 less prove it1 in support of which they
 seem to be cited2  to wit1 that the    
sufferings and death of ,christ were his
 consecration to  the priesthood4 ,on   

the contrary1 they are in harmony with  
all the  ,scriptures1 which testify that
 those sufferings were an offering for  
our  sins1 made by a priest already     
consecrated4 8,for every high priest is 
ordained to offer gifts and sacrifices3 
wherefore it is of necessity  that this 
man have somewhat also to offer40--,heb4
 viii1 #c4 ,here1 it  appears that1     
inasmuch as he was a priest1 he must    
have an offering2 the  very reverse of  
the theory that his offering was in     
order to his  consecration to the       
priesthood4 ,this man who by the word of
 the oath1  was consecrated a priest    
forevermore1 needed not1 like those     
priests to  enter often into the holy   
place with blood4 8,for then must he    
often have  suffered since the          
foundation of the world10 the original  
date of his  priesthood4 8,but now once 
in the end of the world hath he appeared
 to  put away sin by the sacrifice of   
himself40--,heb4 ix1 #bf4 ,of ,christ's 
sufferings1 in their atoning character1 

the ,scriptures are full and  explicit4 
,and1 of them1 the cup is the undoubted 
symbol4 ,but of  8consecrating          
sufferings10 and especially1 of such    
contradistinguished  from the others1 as
 here supposed1 we fail to find a trace4
 ,is it  asserted that although they are
 the same sufferings1 yet are they      
viewed  in a different light8 ,still the
 distinction is without warrant in the  
,scriptures4 ,but1 even conceding that  
point1 can it be imagined that the      
,lord ,jesus1 in the circumstances of   
the case as relating to ,james and      
,john1 would pause upon and emphasize   
that distinction1 by separate           
definitions1 requiring distinct         
consideration and answer1 by them1 when 
at last the sufferings in question were 
one and the same8 ,nothing but an       
absolute necessity could justify such an
 interpretation4    ,in order to a right
 solution of the question here          
considered1 let us  ascertain what were 
the facts and conditions necessarily    

present in the  mind of the ,lord       
,jesus1 in making his answer to ,james  
and ,john4    #a4 ,their application    
immediately followed1 and was no doubt  
suggested by  a statement made by our   
,lord1 in reply to a question from      
,peter4 ,upon  occasion of the sorrowful
 turning away of the young ruler1 ,peter
 said to  ,jesus1 8,behold we have      
forsaken all1 and followed thee2 what   
shall we  have therefore8 ,and ,jesus   
said unto them1 ,verily ,i say unto you1
 that ye  which have followed me1 in the
 regeneration1 when the ,son of man     
shall  sit in the throne of his glory1  
ye also shall sit upon twelve thrones1  
judging the twelve tribes of            
,israel40--,matt4 xix1 #bg1 #bh4 ,here  
are  several indications of the time of 
enthronement4 7#a47 ,it is the time     
8when the ,son of man shall sit on the  
throne of his glory40 ,this phrase1     
8the throne of his glory10 is not used  
in the ,scriptures to designate  the    
invisible throne of majesty and power in

 the heavens1 now occupied  by the ,son 
of man2 but that revelation to men of   
his glory1 of which he  said to his     
disciples1 8the ,son of man shall come  
in the glory of his  ,father1 with his  
angels40--,matt4 xvi1 #bg4 ,to this time
 he expressly  refers that throne4      
8,when the ,son of man shall come in his
 glory and all  the holy angels with    
him1 then shall he sit upon the throne  
of his  glory40--,matt4 xxv1 #ca4 ,so   
,paul declares that the ,lord ,jesus    
8shall judge  the quick and the dead at 
his appearing and his kingdom20 and in  
view of his own finished course1 exults 
in the fact that1 8,henceforth  there is
 laid up for me a crown of              
righteousness1 which the ,lord the      
righteous ,judge shall give me at that  
day2 and not to me only1 but  unto all  
them also that love his appearing40--#b 
,tim4 iv1 #a1 #h4 7#b47 ,it  is the time
 of the judgment4 ,the apostles shall   
sit with him1 judging  the tribes of    
,israel4 7#c47 ,it is the period of 8the

 regeneration40 ,some  expositors1      
indeed1 refer this word to the preceding
 clause1 which they  read1 8,ye which1  
in the regeneration1 have followed me40 
,according to  this reading1 the        
regeneration means1 the introduction of 
the gospel1 as  being the beginning of a
 new life to the world4 ,but others     
understand1  by it1 the resurrection of 
the saints which precedes the final     
judgment  of the world4 ,according to   
this1 which ,i take to be the true      
interpretation1 the resurrection is     
called the regeneration1 because1 in    
it1 the quickening power of the ,holy   
,spirit1 first experienced1 in the      
renewing of the souls of believers1 and 
in making their bodies his  temples1    
will then take full possession of the   
whole man1 quickening and  transforming 
our vile bodies into the likeness of    
,christ's glorious  body1 and reuniting 
soul and body in glory4 ,in like manner1
 and at the  same time1 the work of     
8restitution of all things1 which ,god  

hath spoken  by the mouth of all his    
holy prophets since the world began0    
7,acts iii1  #ba71 will be accomplished4
 ,beginning1 as it does in the spiritual
 world1  in the preaching and triumphs  
of the gospel1 it will be consummate in 
the regeneration of the physical system1
 in the new creation1 the new  heavens  
and the new earth4 ,that the thrones    
promised to the apostles  could only be 
possessed after the resurrection1 is    
evident from the fact  that1 physical   
death being an element of the curse1 the
 blessedness of  the saints may1 indeed1
 be unspeakable1 even in a disembodied  
state2 but  there can be no properly    
royal triumph1 so long as the bodies are
 in the  bonds of corruption and the    
grave4    #b4 ,while the time of the    
kingdom of the saints is thus clearly   
defined1  there are also certain        
conditions precedent1 revealed with     
equal  clearness and emphasis4 8,ye     
which have followed me10 says ,jesus4   
,elsewhere he explains more fully4 8,he 

that taketh not his cross1 and          
followeth after me1 is not worthy of me4
 ,he that findeth his life shall  lose  
it2 and he that loseth his life for my  
sake shall find it40--,matt4  x1 #ch1   
#ci4 ,the following must be a bearing of
 the cross1 with the life  in the hand4 
,a pertinent illustration appears in the
 life of the apostle  ,paul4 ,he thus   
states the motives and policy which     
governed his  course4--8,i have suffered
 the loss of all things1 444 that ,i may
 win  ,christ1 and be found in him2 444 
that ,i may know him and the power of   
his resurrection and the fellowship of  
his sufferings1 being made  conformable 
unto his death1 if by any means ,i might
 attain unto the  resurrection of the   
dead40--,phil4 iii1 #h-aa4 ,paul's      
meaning in the phrase  to 8know the     
power of his resurrection10 elsewhere   
appears4 ,he prays for  his readers1    
that they 8may know10--that is1 may     
realize by a blessed  experience1--8what
 is the exceeding greatness of his power

 to usward who  believe1 according to   
the working of his mighty power which he
 wrought  in ,christ1 when he raised him
 from the dead and set him at his own   
right  hand in the heavenly places4444  
,and you hath he quickened who were dead
  in trespasses and sins1 444 together  
with ,christ1 444 and hath raised us  up
 together40--,eph4 i1 #af-bj2 ii1 #a1   
#e1 #f4 ,in another place1 ,paul1 in    
view of his finished course and assured 
reward raises the triumphant            
shout1--8,i have fought a good fight6 ,i
 have finished my course6 ,i have  kept 
the faith6 ,henceforth there is laid up 
for me a crown of  righteousness1 which 
the ,lord the righteous judge1 shall    
give me at that  day20--the day1 to wit1
 of 8his appearing and kingdom40--#b    
,tim4 iv1 #a1 #g1  #h4    ,it thus      
appears that the time of the kingdom is 
the resurrection2--and  that the        
condition of its possession is not      
physical sufferings and  death1 which   
are common to all men2 but a conformity 

to ,christ's  sufferings and death1 by  
being1 in him1 crucified and dead to the
 world4  ,with this condition is        
inseparably identified the possession of
 a part  in the resurrection and life of
 ,christ4 8,if we be dead with ,christ1 
we  believe that we shall also live with
 him40--,rom4 vi1 #h4 8,i am crucified  
with ,christ1 nevertheless ,i live1 yet 
not ,i1 but ,christ liveth in           
me40--,gal4 ii1 #bj4 ,we can be dead    
with ,christ1 dead to sin and the world1
  only by being alive to ,god4    ,not  
only is the resurrection of the saints  
the time of their kingdom1  but         
worthiness of part in the resurrection  
is stated with emphasis1 as  the final  
and conclusive condition precedent to   
the throne4 8,they10 says  ,jesus1      
8which shall be accounted worthy to     
obtain that world and the  resurrection 
of the dead40--,luke xx1 #ce4 8,if1 by  
any means10 says ,paul1  8,i might      
attain unto the resurrection of the     
dead40 ,herein is the  propriety of the 

form of the question put by ,jesus to   
the two  brethren3--8,can ye 444 be     
baptized with the baptism that ,i am    
baptized  with80 ,that is1 8,are ye     
ready to endure and to do all that will 
be  required of those who would be      
counted worthy of that world1 and of the
  resurrection of the dead80    #c4 ,the
 same word 7palingenesia7 regeneration1 
which ,jesus employs1  is used by ,paul1
 who describes ,god's mercy as saving   
us1 8by the washing  of regeneration1   
and renewing of the ,holy ,ghost1 which 
he shed on us  abundantly1 through      
,jesus ,christ our ,savior40--,titus    
iii1 #e1 #f4 ,it is the  very grace1    
therefore1 of which1 under the ,old     
,testament as well as the  ,new1 baptism
 with water was the appointed symbol and
 seal4 ,and  particularly was it true of
 the sprinkling of the water of         
separation1  that it symbolized the     
resurrection of the ,lord ,jesus on the 
third day1  and of his people on the    
seventh1 the day of the ,lord4 ,add to  

these  considerations the fact that from
 the time of his tour in the region of  
,csarea ,philippi1 where he was         
transfigured1 ,jesus had been earnestly 
endeavoring to impress on the reluctant 
minds of the apostles the fact  that 8he
 must go unto ,jerusalem1 and suffer    
many things of the elders  and chief    
priests1 and scribes1 and be killed and 
be raised again the  third day40--,matt4
 xvi1 #ba4 ,we have already seen that   
,jesus and the  apostles distinctly     
recognized and referred to the third    
day's baptism  with the sprinkled water 
of separation as being a prophecy the   
fulfillment of which required his rising
 from the dead on the third day4        
8,these are the words which ,i spake    
unto you1 while ,i was yet with you1    
that all things must be fulfilled which 
were written in the law of  ,moses1 and 
in the prophets and in the ,psalms      
concerning me4444 ,thus it  is written  
and thus it behooved ,christ to suffer1 
and to rise from  the dead the third    

day40--,luke xxiv1 #dd-df4 ,in the law  
of ,moses1  concerning the water of     
separation1 and there only is the third 
day thus  defined4#gg    ,footnote #gg3 
,see above1 p4 #ajj4    ,the points     
suggested in these considerations are   
intimately and  inseparably related to  
the matter involved in the petition of  
,james and  ,john4 ,they are constantly 
so treated by the ,lord ,jesus himself1 
in his  personal teachings1 and by his  
,spirit in the writers of the ,new      
,testament4 ,and yet1 we are to suppose 
that1 in his response to the  brethren1 
,jesus absolutely ignored all this1     
which he had1 just before1  emphasized  
in his reply to ,peter2 and that he     
directed their attention  solely to the 
sufferings which he was to endure1 and  
in which they were  to share6 ,the      
alternative is1 that on the contrary he 
referred to  baptism1 in the meaning in 
which unquestionably it was used        
throughout  the ,old ,testament1 as a   
type and figure of the resurrection1 and

 thus1  by that single word1 suggested  
all that was involved in the vastly     
important considerations above          
mentioned1 as connected with the        
subject4--8,ye know not what ye ask4 ,ye
 neither appreciate the true nature  of 
the honors which ye seek1 nor the time  
and circumstances of their  enjoyment1  
nor consider the conditions precedent4  
,are ye able to drink  of the cup that  
,i shall drink of1--the cup of the      
crucifixion of the  flesh and the world2
 and to be baptized with the baptism    
that ,i am  baptized with1 doing and    
enduring all that is involved in        
attaining to  the resurrection of the   
dead8 ,for it is not till the           
resurrection that  the thrones which you
 seek can be possessed2 and only by     
those who are  found worthy of that     
world and of the resurrection40    ,that
 such was the meaning of our ,savior    
would seem to be certain4 ,this  is     
confirmed by the words already cited    
from ,luke xii1 #di-ec4 8,i have a      

baptism to be baptized with1 and how am 
,i straitened till it be  accomplished40
 ,the matter present to the mind of     
,jesus1 as the occasion  of this        
utterance1 was that discrimination which
 he was to exercise and  separation     
which he was to make1 in purging his    
floor and dividing  between the wheat   
and the chaff1 bringing division into   
families and  dissolving the closest and
 tenderest ties4 ,it is of this that he 
says1  8,i am come to send fire on the  
earth2 and what will ,i if it be already
  kindled80 ,that is1 ,why should ,i    
wish to restrain it8 8,but ,i have a    
baptism2 444 and how am ,i straitened60 
,he thus indicates a straitening  of the
 full exercise of that function which he
 has just described4 ,the  cause of it  
is an unaccomplished baptism4 ,what then
 were the facts out  of which this      
language is to be explained8 7#a47      
,christ was under  judicial condemnation
 for us from his birth1 under the curse 
and  sentence of death4 7#b47 ,while in 

that condition1 a servant to the law    
and the curse1 he could not fully       
exercise the prerogatives proper to  his
 royalty4 7#c47 ,especially must his    
office as personally the ,baptizer  with
 the ,holy ,ghost and with fire1--as the
 dispenser of grace to his  people and  
wrath to his enemies1--be in abeyance1  
till his resurrection  and assumption of
 the throne4 ,thus1 he was from the     
beginning straitened  and looking       
forward to his resurrection as the time 
and means of his  enlargement4 ,and1    
hence his saying1--8,i have a baptism40 
,that baptism was  the bestowal upon    
him1 by the ,father1 of the ,spirit of  
life1 raising him  from the dead to the 
throne1 whence he now dispenses grace   
and judgment  to the world4             
,,part ,,xi4                            
,,christ ,,the ,,great ,,baptizer4      
,,section ,,lxi4--,the ,kingdom of the  
,son of ,man4    ,the phrases1 8the     
kingdom10 8the kingdom of heaven10 etc41
 have primary  reference to that throne 

and kingdom to which the ,lord ,jesus   
was  exalted1 when he rose from the     
dead1 and was set at the ,father's right
  hand4 ,it is that militant kingdom of 
the ,son of man1 the establishment  of  
which ,daniel saw in vision2 the law of 
which is1 8conquering and to  conquer0  
7,rev4 vi1 #b72 and the history of which
 is that 8he must reign1  till he hath  
put all enemies under his feet40--#a    
,cor4 xv1 #be4 ,the phrase  is sometimes
 used to express the efficiency of      
,christ's saving sceptre  in the hearts 
of believers1 as when ,jesus            
says1--8,the kingdom of ,god is  within 
you40--,luke xvii1 #ba4 ,it is applied  
to the visible church1 as  being that   
society which by public covenant and    
profession owns ,christ  as her ,king   
and his ,word as her supreme law4 ,so1  
it is used to designate  the millennial 
dispensation1 when 8the ,lord shall be  
,king over all the  earth10 when 8there 
shall be one ,lord1 and his name        
one40--,zech4 xiv1 #i4  ,its duration is

 by ,paul said to be1 until 8he shall   
have put down all  rule1 and all        
authority and power4 ,for he must reign 
till he hath put  all enemies under his 
feet40 8,then cometh the end1 when he   
shall have  delivered up the kingdom to 
,god1 even the ,father40--#a ,cor4 xv1  
#bd-bh4 ,of  this end and change of     
administration ,jesus says1 8,then shall
 the  righteous shine forth as the sun  
in the kingdom of their                 
,father40--,matt4  xiii1 #dc4 ,of it1 he
 teaches us to pray1--8,thy kingdom     
come40    ,thus1 in all the variety of  
connection in which it occurs1 the      
phrase in  question derives its         
propriety and significance from that    
dominion with  which man was endowed in 
his creation1 that royalty which is     
enjoyed in  the throne and sceptre of   
the ,son of man1--its authority that of 
,god the  ,father1--its extent the whole
 universe of ,god1--its object the      
manifestation of the glory of the divine
 perfections1 and the rectifying  of the

 disorders introduced by ,satan1--and   
its end1 that work  accomplished and the
 sceptre resigned to the ,father1 8that 
,god may be  all in all40    ,his       
coronation and kingdom were the         
consummation of triumph for the ,seed   
of the woman2 toward which1 from the    
beginning1 the ,spirit of prophecy  ever
 pointed and hastened with ardent       
desire4 ,its realization begun with  the
 ascension and the day of               
,pentecost1--its full meaning of grace1 
of  wrath and of glory1 will only then  
be fully realized in fruition1 in  that 
day when the mighty angel shall1 with   
uplifted hand1 proclaim the  end of the 
mystery with the end of time4 ,of its   
significance1 ,i will now  attempt an   
indication4    ,sin is1 in its very     
existence1 an insult to the holiness and
 sovereignty  of ,god4 ,its unclean and 
evil aspect is a disgust and abomination
 in his  sight1 and a pollution and     
deformity on the fair face of his       
creation4  ,in its first beginning by   

,satan1 it was an immediate assault upon
 the  very throne in heaven4 ,its       
introduction into the world was a       
,satanic  device to mock ,god's         
proclaimed purpose of favor to man1 and 
to insult  ,his love by rendering its   
object unworthy of ,his regard1 and     
loathsome  to ,his holiness4 ,at the    
creation of man1 ,god had said1 8,let us
 make man  in our image1 after our      
likeness1 and let them have dominion    
over the  fish of the sea1 and over the 
fowl of the air1 and over the cattle and
  over all the earth1 and over every    
creeping thing that creepeth upon the   
earth40--,gen4 i1 #bf4 ,in the eighth   
,psalm1 this decree is anew rehearsed4  
7,psa4 viii1 #d-h47 ,again1 in the      
epistle to the ,hebrews1 ,paul          
transcribes  it from the ,psalmist1 and 
expounds it4 8,for unto the angels hath 
he not  put in subjection the world to  
come whereof we speak4 ,but one10 that  
is1  the ,psalmist1 8in a certain place 
testified1 saying1 ,what is man1 that   

thou art mindful of him1 or the ,son of 
man that thou visitest him8 ,thou       
madest him a little lower than the      
angels2 thou crownedst him with glory   
and honor1 and didst set him over the   
works of thy hands2 thou hast put  all  
things in subjection under his          
feet40--,heb4 ii1 #e-h4 ,from this      
language of the ,psalmist1 ,paul        
proceeds to argue the extent of the     
dominion thus given to man4 ,he insists1
 7#a7 that the decree is  unlimited4    
8,in that he put all in subjection under
 him1 he left  nothing that is not put  
under him20 7#b7 that man does not now  
have such  dominion4 8,now1 we see not  
yet all things put under him20 7#c7 that
  the decree is already fulfilled in the
 throne which ,christ now fills4  8,but 
we see ,jesus crowned with glory and    
honor20 7#d7 that to that same  glory   
the ,father is now 8bringing many sons10
 the brethren of ,christ and  co-heirs  
with him of the kingdom4 ,vs4 #aj4      
,in another place1 ,paul completes the  

view1 in this direction4 8,for he  must 
reign1 till he hath put all enemies     
under his feet4 ,the last enemy  that   
shall be destroyed is death4 ,for he    
hath put all things under his  feet4    
,but when he saith1 ,all things are put 
under him1 it is manifest  that ,he is  
excepted which did put all things under 
him40--#a ,cor4 xv1  #be-bg4 ,it is a   
legal and common sense rule of          
interpretation1 as to  deeds of grant or
 conveyance1 that an exception on one   
point proves the  intention of the grant
 to be otherwise unlimited4 ,so it is   
here4 ,the  apostle1 in excepting ,god  
the ,father from the grant of dominion  
to the  ,son of man1 leaves all else in 
the universe under his subjection4 ,it  
thus appears that1 in the decree of     
man's creation1 a dominion was  assigned
 him which in the purpose of ,god       
comprehended all the power  which       
,jesus1 the ,son of man1 now exercises1 
over the whole creation of  ,god4       
,how far this extent of the purpose of  

,god was understood by ,satan1 we  are  
not informed4 ,but it is evident from   
the whole tenor of the  ,scriptures that
 the fulfillment of this decree was the 
subject on which  the serpent joined    
issue with ,god1 in the seduction of our
 first  parents1 and his policy toward  
our race4 ,the issue thus on trial since
  the foundation of the world is this3  
,shall ,god fulfill his announced       
purpose1 by exalting man to the promised
 throne8 ,shall he1 thereby1  vindicate 
his own wisdom1 sovereignty1 truth1 and 
grace1 and reveal and  glorify all his  
perfections8 ,or1 shall ,satan triumph  
over ,god and man1  thwarting ,god's    
decree1 through man's ruin and bondage8 
,shall he succeed  in the impious       
attempt to array the very attributes of 
,god against each  other1 so that his   
justice and holiness shall forbid the   
performance of  the purpose which his   
sovereign love determined and his wisdom
 and truth  proclaimed8 ,this has been  
the problem of the ages3 ,this1 the     

question  which has roused intensest    
interest in all heaven's hosts1 8,which 
things  the angels desire to look       
into40--#a ,pet4 i1 #ab4 ,this is the   
key to the  fact1 that1 amid the scenes 
of human sin and ruin which fill the    
pages  of ,god's word1 the doctrine of  
the kingdom gradually dominates amid the
  gloom1 looming up into proportions of 
grandeur which overshadow earth  and    
heaven4 8,i beheld10 says ,daniel1 8till
 the thrones were cast down1  and the   
,ancient of days did sit2 whose garment 
was white as snow1 and  the hair of his 
head like the pure wool2 his throne was 
like the fiery  flame1 and his wheels as
 burning fire4 ,a fiery stream issued   
and came  forth from before him2        
thousand thousands ministered unto him1 
and ten  thousand times ten thousand    
stood before ,him4444 ,i saw in the     
night  visions1 and behold one like the 
,son of man came with the clouds of     
heaven and came to the ,ancient of days1
 and they brought him near before  him4 

,and there was given him dominion and   
glory and a kingdom1 that all  people1  
nations1 and languages should serve him4
 ,his dominion is an  everlasting       
dominion1 which shall not pass away1 and
 his kingdom that  which shall not be   
destroyed40--,dan4 vii1 #i-ad4    ,at   
length1 the fullness of time drew nigh  
when the mystery of the ages  should be 
disclosed1 and the promised kingdom     
given to the ,son of man4  ,john came1  
the herald of its advent1 crying1 8,the 
kingdom of heaven is  at hand40--,matt4 
iii1 #b4 ,soon1 ,jesus himself went     
forth uttering the same  announcement1  
8,repent1 for the kingdom of heaven is  
at hand40--,ib4 iv1  #ag1 #bc4 ,and lest
 his voice should fail to reach every   
ear1 he shortly  sent the twelve1 and   
then the seventy1 to fill the land with 
the cry4  8,as ye go1 preach1 saying1   
,the kingdom of heaven is at            
hand40--,ib4 x1 #g2  ,luke x1 #i4       
,but before the kingdom could be        
established1 before the ,son of man     

might  assume the crown1 there was a    
work for him to do4 ,that crown might   
not  be a gift of ,god's arbitrary      
grace--a mere assertion of purpose      
unchanged4 ,it must be a reward of      
manifest and glorious merit4 ,nay1 not  
even so is it to be a gratuitous        
endowment2 but as a trophy won by       
battle and conquest is it to be received
 and worn4 ,the ,seed of the  woman--the
 ,son of man--must give proof1 in       
presence of all intelligences1  both    
holy and apostate1 of his worthiness of 
that favor which ,god1 from  the        
beginning1 so openly bestowed4 ,he must 
display the mystery of a man  walking in
 the flesh among men1 in the glory of a 
spotless and  untarnished righteousness1
 amid the reign of abounding sin4 ,he   
must be  seen--this glorious man--taking
 upon his mighty shoulders the vast     
incubus  of the curse1 with which       
,satan's malicious fraud had burdened   
the world1  and bearing it away to a    
land not inhabited4 ,he must meet the   

great  enemy himself1 whose impious     
challenge has raised the issue of the   
fitness of ,god's choice1 and man's     
competence to reign--the enemy who1 in  
insolent contempt of ,god's purpose1 has
 chosen this earth as the seat of  his  
own empire1 and here usurped dominion   
over man4 ,he must subdue  ,satan1 break
 his scepter and lead him captive in the
 train of his  triumph1 before he may   
claim and assume the kingdom and the    
glory4    ,satan saw1 with dread the    
coming of the champion1 and proposed a  
compromise4--8,behold the kingdoms of   
the world and their glory6 ,do homage   
to me1 and all shall be thine60--,matt4 
iv1 #h1 #i4 ,it needs not to trace  the 
manner of the triumphs of the           
carpenter's son1 ending in the          
resurrection from the guarded sepulcher1
 and ascension to the throne in  heaven4
 ,as the time of the kingdom came to be 
immediately at hand1 he  entered        
,jerusalem1 amid the exultant ,hosannas 
of his followers1  proclaiming him the  

,king of ,israel4 ,he was betrayed and  
brought to the  council4 ,and when the  
high-priest adjured him whether he was  
the ,son of  ,god1 his answer1 whilst   
attesting that blessed fact1 held up to 
equal  prominence his royalty as the    
,son of man4--8,thou hast said2         
nevertheless1  ,i say unto you1         
hereafter shall ye see the ,son of ,man1
 sitting on  the right hand of power and
 coming in the clouds of                
heaven40--,matt4 xxvi1  #fc1 #fd4 ,and  
so1 they crucified him1 with the        
accusation written in  letters of       
,hebrew and ,greek and ,latin1--8,,the  
,,king ,,of ,,the ,,jews40    ,he had   
already foretold his apostles that they 
should live to see his  kingdom         
established with power4 ,on the morning 
of his resurrection1 he  said to ,mary1 
8,touch me not1 for ,i am not yet       
ascended to my ,father4 ,but  go to my  
brethren1 and say unto them1 ,i ascend  
unto my ,father and your  ,father1 and  
to my ,god and your ,god40--,john xx1   

#ag4 ,the word1 8,i ascend0  7properly1 
8,i am ascending071 indicates his       
immediate ascension and  reception of   
the throne1 on the very day of the      
resurrection4 ,and it is  worthy of     
notice that ,john who relates this does 
not mention that  subsequent public     
ascension which was made in the presence
 of the  apostles1 as ,christ's official
 witnesses4 ,he had already recorded the
  essential fact4 ,between these two    
events1 the first and the final         
ascension1 on the occasion of one of his
 appearances to his disciples1  he      
expressly told them that he was now     
already in possession of the  throne4   
,he 8came and spake unto them1 saying1  
,all power is given unto me  in heaven  
and in earth40--,matt4 xxviii1 #ag1 #ah4
 ,on the day of ,pentecost1  ,peter     
testified of the supreme authority now  
vested in ,him4 8,let all the  house of 
,israel know assuredly that ,god hath   
made that same ,jesus whom  ye          
crucified1 both lord and                

,christ40--,acts ii1 #cf4 ,paul more    
fully states  the extent of his         
dominion4 ,god 8raised him from the dead
 and set him at  his own right hand in  
the heavenly places1 far above all      
principality1  and power1 and might1 and
 dominion1 and every name that is named1
 not  only in this world1 but also in   
that which is to come2 and hath put all 
things under his feet1 and gave him to  
be the head over all things to  the     
church1 which is his body1 the fullness 
of him that filleth all in  all40--,eph4
 i1 #bj-bc4                ,,section    
,,lxii4--,christ is enthroned as the    
,baptizer4    ,the announcement of the  
coming of the ,lord ,jesus as ,king was 
made to the  ,jews1 in a very striking  
and impressive manner4 ,clothed in      
sackcloth of  hair and subsisting on    
locusts and wild honey1 ,john came in   
the  wilderness of ,judea1 crying to an 
apostate people1--8,repent ye2 for the  
kingdom of heaven is at hand4444 ,he    
that cometh after me is mightier  than  

,i1 whose shoes ,i am not worthy to     
bear4 ,he shall baptize you with  the   
,holy ,ghost and with fire2 whose fan is
 in his hand1 and he will  thoroughly   
purge his floor and gather his wheat    
into the garner1 but he  will burn up   
the chaff with unquenchable             
fire40--,matt4 iii1 #b-ab4 ,the         
baptizing office of ,christ1 as thus set
 forth1 was the objective point  toward 
which the ,old ,testament baptisms      
directed the faith and hopes of         
,israel2 and the theme1 as we have seen1
 of some of the most exultant  strains  
of prophecy4 ,and to it1 the baptism of 
the ,christian church ever  looks up and
 testifies4    ,the intent of ,christ's 
enthronement is here stated to be that  
he may  8thoroughly purge his floor40   
,so ,jesus himself explains the parable 
of  the tares4 8,the ,son of ,man shall 
send forth his angels1 and shall gather 
out of his kingdom all things that      
offend and them which do iniquity2  and 
shall cast them into a furnace of       

fire40--,matt4 xiii1 #da1 #db4 ,the     
dimensions of his kingdom1 to be thus   
purged1 we have seen to be  coextensive 
with the universe of ,god2 over which   
,paul declares that 8he  must reign till
 he hath put all enemies under his      
feet40--#a ,cor4 xv1 #be4  ,the same    
apostle further states that 8it pleased 
the ,father that in ,him  should all    
fullness dwell2 and having made peace   
through the blood of  his cross1 by him 
to reconcile all things unto himself2 by
 him1 whether  they be things in earth1 
or things in heaven40--,col4 i1 #ai1    
#bj4    ,in the execution of a work so  
vast and so momentous1 the baptist      
states  two means to be employed1--the  
baptism of the ,holy ,ghost2 and the    
baptism  of fire4 ,by the one1 ,jesus   
gathers his wheat into the garner2 by   
the  other1 he will burn up the chaff4  
,we will first consider the baptism of  
the ,holy ,ghost4    ,in the blessed    
,triune ,godhead there is one nature1   
one mind1 and  purpose1 and will2 so    

that all concur1 equally1 and freely in 
the  eternal origination of the divine  
plan1 and in every step of its          
administrative fulfillment4 ,yet is     
there an essential and native order  of 
precedence and operation clearly        
traceable in the ,scriptures4 ,in this  
order1 the ,father is the first1 of whom
 the ,son is begotten1 and from  whom   
the ,spirit proceeds4 ,so1 in the       
executive administration of the  sacred 
scheme1 there is an order of precedence 
in the manifestation of  the ,godhead1  
revealed with equal clearness4 ,in it1  
the ,son was sent by  the ,father to    
humble himself under the law1 in the    
form of a servant2  and he so performed 
the ,father's will as to be designated  
by him 8my  righteous servant40--,isa4  
liii1 #aa4 ,in it1 the ,father put the  
anointing  ,spirit upon the incarnate   
,son4 7,isa4 xlii1 #a2 ,matt4 xii1 #ah47
 ,and1 by  the ,spirit thus given1 was  
he directed in his entire ministry1     
until he1  8through the eternal ,spirit1

 offered himself without spot to ,god10 
a  sacrifice for sin4 7,heb4 ix1 #ad47  
,but1 upon the enthronement of the ,lord
 ,jesus as ,god's great ,baptizer1      
there was a change in this order of     
administration4 ,with the sceptre and   
kingdom of the ,father1 the dispensing  
of the ,spirit was given to the ,son  of
 man4 ,in this endowment1 two great ends
 were accomplished4 7#a47 ,as the  third
 ,person of the ,godhead is essentially 
the spiritus1 or breath1 of  the ,father
 7#b ,sam4 xxii1 #af2 ,job iv1 #i2      
xxxii1 #h2 xxxiii1 #d2 ,matt4 x1  #bj71 
8which proceedeth from the ,father0     
7,john xv1 #bf71 so now1 being  given to
 the ,lord ,jesus1 and mediatorially    
subject to and sent forth by  him1 as   
his ,spirit1 our ,savior is thus        
constituted a likeness and  revelation  
of the ,father1 in that respect also2 as
 he is1 in being robed  with the        
,father's glory1 sitting on his throne1 
and swaying his sceptre4  ,this was     
signified by the ,lord ,jesus1 when he  

came to the disciples  after his        
resurrection1 and breathed on them1     
saying1 8,receive ye the  ,holy         
,ghost40--,john xx1 #bb4 ,thus1 8in him 
dwelleth all the fullness of the        
,godhead bodily40--,col4 ii1 #i4 7#b47  
,this investiture with the ,spirit1 was 
an essential qualification1 without     
which it was impossible that the  ,lord 
,jesus should have fulfilled the work   
assigned him1 of purging the  ,father's 
floor and gathering the wheat into his  
garner4 ,among the  ,persons of the     
,godhead1 it is the office of the       
,spirit to be the author  and source of 
life1 by whom only1 therefore1 dead     
souls are quickened  and dead bodies    
raised to life4 ,hence1 ,jesus1 in      
announcing his  prerogative respecting  
these things1 attributes it to the gift 
of the  ,spirit of life conferred on him
 by the ,father4 8,the ,son can do      
nothing  of himself1 but what he seeth  
the ,father do3 for what things soever  
,he  doeth1 these also doeth the ,son   

likewise4444 ,for as the ,father raiseth
  up the dead and quickeneth them3 even 
so the ,son quickeneth whom he  will4   
,for the ,father judgeth no man1 but    
hath committed all judgment  unto the   
,son2 that all men should honor the     
,son1 even as they honor the            
,father4444 ,verily1 verily1 ,i say unto
 you1 ,the hour is coming and now  is1  
when the dead shall hear the voice of   
the ,son of ,god1 and they that  hear   
shall live4 ,for as the ,father hath    
life in himself1 so hath he  given to   
the ,son to have life in himself2 and   
hath given him authority  to execute    
judgment also1 because he is the ,son of
 man40--,john v1  #ai-bg4    ,in his    
last discourse with his disciples1 the  
night of the betrayal1  ,jesus was very 
explicit on this subject4 ,fully to     
appreciate his  statements on that      
occasion1 it is necessary to keep in    
view the general  features of the divine
 economy which were about to culminate  
in ,christ's  exaltation4 ,inasmuch as  

,satan1 in his insolent scorn of the    
human race1  sought1 through its        
weakness and ruin to cast contempt upon 
,god1 and to  involve his government in 
chaos1 ,god in the mystery of his       
glorious  love1 saw fit1 in honor of the
 human race1 to place his government    
upon  the shoulders of the child of that
 very woman whose weakness ,satan       
betrayed1 and to appoint him to redeem  
her and her seed from the  usurper's    
power1 and avenge her wrong upon the    
betrayer's head2 and  ordained him1     
because he is the ,son of man1 to       
rectify all the evil  that ,satan has   
done1--to baptize this earth and yonder 
heavens from the  defilement and        
dishonor that he has wrought1 through   
sin1 and to  8reconcile all things to   
the ,father1 whether they be things in  
earth or  things in heaven40 ,it is     
manifest that in the fulfillment of such
 a  plan1 the ,son of man must take     
actual possession of the scepter1 before
  full entrance can be made upon its    

manifested execution4 ,it is further  to
 be remembered that the entire discourse
 in question was addressed to  the      
apostles1 with distinct reference to    
their commission and  qualification to  
proclaim the gospel of the kingdom4 ,the
 statements and  promises therein       
contained do not1 therefore1 have       
immediate respect to  the ordinary      
graces of the ,spirit1 in the hearers of
 the word1 but to  his comforting1      
enlightening and directing influences in
 the  apostle-witnesses4    8,i will    
pray the ,father1 and he shall give you 
another ,comforter that he  may abide   
with you for ever2 even the ,spirit of  
truth4444 ,these things  have ,i spoken 
unto you1 being yet present with you4   
,but the ,comforter  which is the ,holy 
,ghost1 whom the ,father will send in my
 name1 he shall  teach you all things1  
and bring all things to your remembrance
  whatsoever ,i have said unto you4444  
,when the ,comforter is come1 whom ,i   
will send unto you from the ,father1    

even the ,spirit of truth which         
proceedeth from the ,father1 he shall   
testify of me4444 ,it is expedient  for 
you that ,i go away2 for if ,i go not   
away1 the ,comforter will not  come unto
 you2 but if ,i depart ,i will send him 
unto you4 ,and when he is  come1 he will
 reprove the world of sin1 and of       
righteousness1 and of  judgment4 ,of    
sin1 because they believe not on me2 of 
righteousness1  because ,i go to my     
,father1 and ye see me no more2 of      
judgment1 because  the prince of this   
world is judged4 ,i have many things to 
say unto you1  but ye can not bear them 
now4 ,howbeit when he1 the ,spirit of   
truth1 is  come1 he will guide you into 
all truth2 for he shall not speak of    
himself2 but whatsoever he shall hear1  
that shall he speak1 and he will  show  
you things to come4 ,he shall glorify   
me2 for he shall receive of  mine and   
shall show it unto you4 ,all things that
 the ,father hath are  mine2 therefore  
said ,i1 that he shall take of mine and 

shall show it  unto you40--,john xiv1   
#af1 #ag1 #be1 #bf2 xv1 #bf2 xvi1 #g-ae4
    ,in these passages1 there is a very 
remarkable order of progress in the     
statements concerning the mission of the
 ,spirit4 8,i will pray the  ,father1   
and he shall give you another           
,comforter40 8,the ,holy ,ghost1  whom  
the ,father will send in my name40 8,the
 ,comforter whom ,i will  send unto you 
from the ,father40 8,if ,i go not away1 
the ,comforter will  not come unto you3 
but if ,i depart ,i will send him unto  
you40 ,as the  ,spirit essentially      
proceeds from the ,father1 so1          
primarily1 in the  manifestation of the 
,godhead1 he is sent forth by the       
,father1 and in all  his work of grace  
to man1 is sent through the mediation of
 the ,son4  ,hence the form of the first
 statement3--8,i will pray the ,father1 
and he  shall give40 ,in the next       
passage1 he indicates that whilst1 in   
the  concurrence of the ,godhead1 the   
,father is the primary source of the    

,spirit1 the mission spoken of1 is in   
the name1 and for the purposes of  the  
,son1 namely1--to remind the apostles of
 his words1 and interpret them  to their
 understandings and hearts4 8,whom the  
,father will send in my  name10--that   
is1 to do my commission1--to utter my   
words4 ,in the next  clause he assumes  
to himself and asserts the prerogative  
conferred on  him1 and says1--8,when the
 ,comforter is come1 whom ,i will send  
unto you  from the ,father40 ,and since 
the mission thus promised was to be a   
testimony on his own behalf1 he goes on 
to mark that the testimony of  the      
,spirit is that of the ,father1 also1   
since essentially and eternally1  he    
proceedeth from and is the ,spirit of   
the ,father4 8,even the ,spirit of      
truth which proceedeth from the ,father1
 he shall testify of me2 and ye  also   
shall bear witness because ye have been 
with me from the  beginning40 ,compare  
,john v1 #cf2 ,heb4 ii1 #d4    ,next1   
since the triumphs of the gospel were   

reserved to honor the  scepter of the   
,son of man1 ,jesus declares that he    
must ascend to heaven  and assume that  
scepter1 before the apostles could      
receive the gifts  which would qualify  
them for spreading those triumphs4--8,if
 ,i go not away  the ,comforter will not
 come unto you1 but1 if ,i depart1 ,i   
will send him  unto you40 ,he declares  
the ,spirit's offices1 toward the world 
and toward  them1 whom he 8the ,spirit  
of truth0 should 8guide into all truth20
 and  emphasizes the fact that in       
fulfilling these offices1 he will act   
strictly as an interpreter4 ,christ is  
the ,word of ,god2 and the ,spirit  sent
 by him1 8shall not speak of himself2   
but whatsoever he shall hear1  that     
shall he speak40--8,he shall glorify me2
 for he shall take of mine  and shall   
shew it unto you40 ,and lest the        
unlimited purport of this  declaration  
should not be fully appreciated1 he     
adds1 8,all things that  the ,father    
hath are mine2 therefore said ,i that he

 shall take of mine  and shall show it  
unto you40 ,as essentially the          
,father's1 but given to  the ,son2--such
 is the aspect in which the ,spirit     
shall reveal them to the  glory of the  
,son4    ,such were the testimonies with
 reference to which ,jesus1 after his   
resurrection1 commanded his apostles to 
8wait for the promise of the  ,father1  
which ye have heard of me4 ,for ,john   
truly baptized with water2  but ye shall
 be baptized with the ,holy ,ghost not  
many days hence40--,acts  i1 #d1 #e4 ,of
 it1 on the day of ,pentecost1 ,peter   
said1 8,being by the right  hand of ,god
 exalted1 and having received of the    
,father the promise of  the ,holy       
,ghost1 he hath shed forth this which ye
 now see and hear40--,acts  ii1 #cc4    
,what the promise was1 ,peter1 here     
distinctly indicates4 ,it was  fulfilled
 in giving the ,holy ,spirit to the     
,lord ,jesus1 that he might of  his     
royal prerogative shed down that ,spirit
 upon his people4    ,the relation thus 

existing between the enthroned ,mediator
 and the ,holy  ,spirit1 was very       
remarkably intimated by ,jesus the night
 after the  resurrection4 ,he came to   
the assembled disciples with the        
salutation1--8,peace be unto you3 as my 
,father hath sent me1 even so send  ,i  
you4 ,and when he had said this1 he     
breathed on them1 and saith unto  them1 
,receive ye the ,holy ,ghost40--,john   
xx1 #ba1 #bb4 ,thus by anticipation1  he
 interpreted the gift of ,pentecost1 as 
an imparting to them of the  ,holy      
,spirit1 which was now given to and     
dwelt in him1 as his ,spirit1 the       
breath of his life4    ,dr4 ,dale1 in   
his invaluable treatises has overlooked 
the distinction  here pointed out1      
between the endowment of the ,spirit    
which ,jesus  enjoyed in the performance
 of his earthly ministry1 and that which
  belongs to him as ,baptizer on the    
throne4 ,discussing ,john i1 #cc1--which
  he translates1--8,this is he that     
baptizeth by the ,holy ,ghost10 he says1

  8,he upon whom the ,holy ,ghost       
descended and on whom he remained1      
#8without  measure' was thus qualified  
for his amazing work1 and qualified to  
be  #8o baptizn en ,pneumati ,agi the   
,baptizer who was himself in the  ,holy 
,ghost1 and being in the ,holy ,ghost   
was thereby invested with  power to     
baptize by the ,holy ,ghost4--,the ,lord
 ,jesus ,christ--#8o baptizn  en        
,pneumati ,agi1--is #8the ,divine       
baptizer1 being in the ,holy            
,ghost4'444 ,the passage is to be       
understood as announcing the peculiar   
character of the ,lord ,jesus ,christ as
 baptizer4 ,this is done by  exhibiting 
him in a two-fold aspect3 #a4 ,as being 
personally en ,pneumati  ,agi4 #b4 ,as a
 consequence of being en ,pneumati ,agi1
 being invested  with the power of      
baptizing by the ,holy ,ghost40#gh--;,in
 another place he  says1--8,the original
 author of this baptism is the ,lord    
,jesus ,christ2 the  executive ,agent is
 the ,holy ,ghost2 the giver of the     

,holy ,ghost is the  ,father4444 ,does  
not the ,dative and en announce the     
,agent in whom the  power to baptize    
resides80#gi    ,footnote #gh3          
8,christic ,baptism10 pp4 #ec1 #ef1 #eg4
    ,footnote #gi3      ,ibid1 p4 #gf4  
#a4 ,the anointing of the ,lord ,jesus  
at his baptism did not qualify him as   
,baptizer4 ,else1 neither ,he nor the   
apostles need have waited 8for the      
promise of the ,father10 which was      
fulfilled at the ascension1 and         
demonstrated on ,pentecost4 7,see ,acts 
i1 #d2 ii1 #cc47    #b4 ,as the water is
 the immediate efficient cause of the   
cleansing1 in  washing1 so the ,spirit  
is the immediate efficient cause of the 
grace  wrought in the spiritual baptism4
 ,but to describe him as the executive  
,agent of that baptism1 is the same     
error which should represent the  water 
in that capacity1 in ritual baptism4    
#c4 ,jesus was 8in the ,spirit10 that is
 under the pervasive influence and      
control of the ,spirit1 during his      

entire earthly life4 ,but it was        
precisely herein that he filled the     
character of being ,god's 8righteous    
servant40--,isa4 liii1 #aa4 ,it was     
characteristic of his humiliation1 to be
  thus subordinate4 ,but upon his       
exaltation1 the order was reversed4 ,it 
is  no longer ,christ in the ,spirit1   
fulfilling the service and work         
appointed him4 ,but it is the ,spirit in
 ,christ1 subject to his control1       
speaking his words and doing according  
to the will of ,jesus1 the ,lord4  ,and 
,jesus does not baptize by the ,holy    
,ghost doing it for ,him1 but  8with the
 ,holy ,ghost10 as his ,spirit and      
instrument2 as he so clearly  intimated1
 when he breathed upon his disciples and
 said1 8,receive ye the  ,holy ,ghost40 
,,section ,,lxiii4--,note1 on the       
,procession of the ,holy ,spirit4    ,in
 the year #cbe1 the council of ,nice    
condemned the heresies of ,arius        
concerning the ,son1 and formulated the 
orthodox doctrine on the subject  in    

what is known as the ,nicene creed4 ,in 
#cha1 the council of  ,constantinople1  
being assembled on account of the errors
 of ,macedonius1  concerning the        
,spirit1 inserted into the ,nicene creed
 a statement of  doctrine concerning the
 ,third ,person1 in which occurred the  
phrase1  8which proceedeth from the     
,father40 ,about the year1 #dcd1 the    
council of  ,ephesus1 being the third   
general council1 as the before mentioned
 were  the first and second1 determined 
that no further addition should be made 
to this creed4 ,disregarding this       
decree1 and without the sanction of any 
general council1 the western or ,latin  
church1 about the end of the sixth      
century1 silently interpolated the      
formula of ,constantinople1 so as to    
make it read1--8which proceedeth from   
the ,father and the ,son40 ,the         
resulting controversies became one cause
 of the division between the  ,latin and
 ,greek churches4 ,at the reformation1  
the ,protestant churches  generally1    

without discussion1 accepted the ,romish
 doctrine on the  subject1 and          
incorporated it into their doctrinal    
formularies4    ,in the foregoing       
discussion this theory is ignored1 in   
favor of the  primitive doctrine2 for   
the following reasons3    #a4 ,the point
 in question is the essential and       
eternal procession of the  ,spirit4 ,if 
there is one ,scripture1 referred to by 
any writer1 or  contained in the sacred 
volume1 which even seems to describe    
such  procession from the ,son1 it has  
not been my privilege to meet with it1  
in the course of a careful and long     
continued inquiry4 ,the texts usually   
cited are1 all of them1 statements      
explicitly referring to the voluntary   
and temporal mission of the ,spirit1    
coming into the world2 and not to  his  
essential procession1 which is          
involuntary and eternal4 ,they are      
,john xv1 #bf2 xvi1 #g3 ,gal4 iv1 #f4   
8,when the ,comforter is come whom ,i   
will  send unto you from the            

,father40--8,if ,i go not away1 the     
,comforter will  not come unto you2 but 
if ,i depart1 ,i will send him unto you4
 8,because  ye are sons1 ,god hath sent 
forth the ,spirit of his ,son into your 
hearts1  crying1 ,abba1 ,father40 ,will 
any one pretend that these passages     
refer to  the eternal procession8    #b4
 ,the language in which ,jesus speaks of
 this procession as being from  the     
,father seems designed to be adequate   
and exhaustive4 8,when the  ,comforter  
is come1 whom ,i will send unto you from
 the ,father1 even the  ,spirit of truth
 which proceedeth from the ,father1 he  
shall testify of  me40--,john xv1 #bf4  
,that the ,father1 specifically1 is the 
one essential  and peculiar source of   
the ,spirit1 is here doubly asserted1 by
 the  phrase1 8whom ,i will send unto   
you from the ,father20 and by the       
further expository statement1 8which    
proceedeth from the ,father40 ,should   
,james and ,john unite in writing a     
book1 any one who in speaking of ,james 

should say that he wrote it1 would be   
justly chargeable with  carelessness of 
statement4 ,but if the book itself and  
its authorship and  origin are the      
subject of discussion1 it could not be  
said1 with any  regard to truth and     
accuracy that 8,this book was written by
 ,james40 ,and1  if the subject of the  
book were the life of ,john1 and the    
statement were  made that 8,this book   
was written by ,james1 and gives the    
story of ,john's  life10 the omission1  
which previously might perhaps be       
accounted an  inadvertence1 assumes a   
character of falsehood and deceit4      
,this1 it  seems to me1 is a just       
parallel to the case which is made by   
the  insertion of the filioque clause1  
making the procession to be from the    
,father and the ,son4 ,in the place in  
question1 ,jesus is speaking  expressly 
of the ,spirit1 whom he describes with  
reference to his  qualification to be a 
witness1 on behalf of the ,son4 ,had the
 whole  thought of the passage been     

concerning the ,father1 and in          
describing him  ,jesus had said1 8,from 
him proceedeth the ,spirit10 the        
declaration would  seem scarcely        
reconcilable with a coincident          
procession from the ,son4  ,but when the
 ,spirit1 himself1 and his qualification
 to be a witness on  behalf of the ,son1
 is the distinct subject of             
discourse1--the statement  that 8,he    
proceedeth from the ,father1 and will   
testify of me10 utterly  excludes a like
 procession from the ,son4 ,this        
conclusion is strengthened  by the      
remarkable language on the same subject1
 uttered by the ,lord  ,jesus upon      
another occasion4 8,if ,i bear witness  
of myself1 my witness is  not true4     
,there is another that beareth witness  
of me1 and ,i know that  the witness    
which he witnesseth of me is true4444   
,the works which the  ,father hath given
 me to finish1 the same works that ,i do
 bear witness of  me that the ,father   
hath sent me40--,john v1 #ca-cf4 ,peter 

declares that  8,god anointed ,jesus of 
,nazareth with the ,holy ,ghost and with
 power1 who  went about doing           
good40--,acts x1 #ch4 ,jesus here       
expressly certifies that  the testimony 
thus by the ,spirit given to his        
ministry was distinctively  the         
,father's testimony and not that of the 
,son1--a statement wholly               
irreconcilable with the supposition that
 the ,spirit of witness who was  the    
efficient author of those miracles      
proceeded alike from the ,son and  the  
,father4    #c4 ,the phrase1--8which    
proceedeth from the ,father10--is       
explanatory of the  language immediately
 preceding4 8,when the ,comforter is    
come whom ,i will  send unto you from   
the ,father40 ,but why 8from the        
,father10 since it is  ,christ that     
sends ,him8 ,why not 8from the ,father  
and the ,son80 ,jesus  gives the        
reason1--8,which proceedeth from the    
,father40 ,either this  indicates       
something peculiar and exclusive1 or    

words are without  meaning4    #d4      
,there is undoubtedly a voluntary and   
temporal bestowal of the ,spirit  by the
 ,father upon the incarnate ,son1 a     
bestowal in virtue of which1 he1  as the
 ,spirit of the ,son1 is by the         
,mediator breathed or shed upon his     
people4 ,but if the doctrine in question
 is true1 the ,spirit1 proceeding  from 
the ,father and the ,son1 sustains      
essentially and eternally the very  same
 identical relation to each1 and it     
would be just as impossible that  he    
should be given by the ,father to the   
,son1 as on the contrary1 by the  ,son  
to the ,father4 ,the fact that he is    
given to the ,son shows  conclusively   
that his relation to the ,father is not 
only primary1 but  peculiar1 a fact     
which is the express contradictory of   
the theory in  question4 ,in fact1 by   
that theory the voluntary1 temporal1 and
  mediatorial mission of the ,spirit1 by
 the ,son as incarnate1 is  necessarily 
and inextricably confounded with the    

eternal procession1  which is essential 
and involuntary1 the ,scripture         
testimony on the  subject is distorted  
and set at naught1 and the whole subject
 involved  in perplexity and confusion4 
,these considerations1 and especially   
the  fact that there is not even a      
plausible pretense of ,scriptural       
authority  for the doctrine1 lead me to 
its rejection4                          
,,section ,,lxiv4--,the ,baptism of     
,fire4    ,christ's baptizing office is 
not all of grace4 8,he shall baptize    
you10  says ,john1 8with the ,holy      
,ghost and with fire40 ,john thus1 in   
harmony  with the ,old ,testament       
writers1 from ,moses to ,malachi1 sets  
forth two  distinct functions to be     
exercised by the coming ,one2 the one1  
of grace1  the baptism of the ,holy     
,ghost1 and the other1 of justice and   
wrath1 the  baptism of fire4 ,as this   
interpretation of ,john's language is   
denied1  and the two baptisms           
interpreted as signifying essentially   

one and the  same thing1 it is necessary
 to consider with some care the evidence
 on  the subject4    #a4 ,john1 as the  
context shows1 is addressing himself in 
terms of earnest  admonition to the     
,pharisees and ,sadducees1 and to the   
,jews1 as infected  with their leaven4  
7,compare ,matt4 iii1 #g1 and ,luke iii1
 #g47 ,he warns  them of the            
discrimination which the ,lord ,jesus   
was about to use1 in the  purging of his
 floor4 ,he begins with the             
expostulation1 8,o generation of        
vipers1 who hath warned you to flee from
 the wrath to come80 ,he  proceeds to   
indicate that the time then current was 
one of threatening  portent4 8,and now  
also the axe is laid unto the root of   
the trees40 ,the  safety of the         
righteous he leaves to silent           
implication2 but emphasizes  the doom of
 the wicked1--8,every tree which        
bringeth not forth good fruit  is hewn  
down and cast into the fire40 ,he then  
modifies the figure1 with  reference to 

his own baptizing office4 8,i indeed    
baptize you with  water4444 ,but he     
shall baptize you with the ,holy ,ghost 
and with fire20  and lest there should  
be any doubt1 as to his meaning1 he     
completes the  sentence with an         
expository detail1--8whose fan is in his
 hand1 and he  will thoroughly purge his
 floor1 and gather his wheat into the   
garner2  but he will burn up the chaff  
with unquenchable fire40 ,it is         
certainly  very improbable that in a    
,scripture so closely knit together and 
consecutive1 so pervaded with one spirit
 and intent1 the baptist should  have   
used the word1 fire1 at the beginning   
and end1 as a vivid figure of  the      
judicial wrath of ,christ1 and in the   
middle1 change it1 without  notice or   
explanation1 into a figure of his grace2
 and this1 too1 when  the first and     
third clauses present every appearance  
of being parallel  to1 and expository of
 the second4 ,the supposition that the  
baptism of  fire1 means an exercise of  

grace is1 in fact1 irreconcilable with  
the  purpose of ,john's whole           
announcement1 and renders the passage   
contradictory to the context1 and false 
to ,john's mission and ,christ's  office
 and work4 ,this is the only clause in  
the connection in which ,john  states in
 direct terms1 to the ,pharisees and    
,sadducees whom he is  addressing1 the  
office of ,christ1 as toward them       
distinctively4 ,and if1  while          
proclaiming in general terms1 ,his      
judicial and executive  functions1      
consuming the evil trees and burning up 
the chaff1 he is to  be understood as   
saying1--8,he shall baptize you with the
 ,holy ,ghost and  with his gracious    
influences10 the only justifiable       
conclusion would be  that those         
self-righteous sectaries were the       
favorites of heaven1 and  had no reason 
to fear that day that should burn as an 
oven4    #b4 ,it is a mistake to suppose
 the figure of fire to be1 in the       
,scriptures1 arbitrary and variable in  

its signification4 ,on the  contrary1   
while constantly resorted to1 as a      
figure of speech1 and as a  symbol1 both
 real and ritual1 it stands out with a  
meaning1 fixed and  invariable1--a      
meaning which springs out of its        
essential nature and its  familiar      
phenomena and effects1 and is           
incorporated in the language and        
institutions of the ,word1 by express   
divine sanctions4 ,the two most         
conspicuous phenomena of fire are its   
consuming power1 and the torture  which 
its contact inflicts upon sentient      
beings4 ,hence1 with constant  reference
 to the final fiery day1 it is          
everywhere employed as the  appointed   
symbol of the divine wrath1 arrayed     
against sin4 ,in this  character1 it    
appears in such real symbols as the     
flaming sword of the  cherubim1 at      
,eden's gate1--the fire of ,god which   
was rained down upon the  cities of the 
plain1 thus 8set forth for an example1  
suffering the  vengeance of eternal     

fire0 7,jude #g71 and the fire in which 
,god descended  on ,mount ,sinai4 ,in   
the same sense was the ritual use of    
fire which  continually burned on the   
altars of the ,old ,testament1 from the 
beginning of man's history1 to the      
desolation of ,jerusalem4 ,thus1 as     
conspicuous as were the temple1 and the 
altar1 and incorporated in the  very    
heart of the ritual system1 was this    
symbol of ,god's avenging  wrath1 the   
fierceness of fire4 ,as a figure of     
speech1 it is constantly  used to       
express the inflicted wrath of ,god4    
,and1 in fact1 it is never  employed in 
any sense incongruous to this4 ,it is   
true1 that processes  which are         
dependent on the use of fire are        
sometimes employed as symbols  of the   
manner in which the divine grace is     
exercised4 ,says ,malachi1--8,he  is    
like a refiner's fire1 and like fuller's
 soap2 and he shall sit as a  refiner   
and purifier of silver2 and he shall    
purify the sons of ,levi1  and purge    

them as gold and silver40--,mal4 iii1   
#b1 #c4 ,but1 even here1 the  fire is   
not the ,spirit1 but the inflictions    
which the ,savior employs and  which by 
the ,spirit he sanctifies to his people4
 ,of this we have the  divine           
certificate4 8,i have refined thee2 but 
not with silver2 ,i have  chosen thee in
 the furnace of affliction40--,isa4     
xlviii1 #aj4 ,but1 while  the figure is 
thus used1 and while it is further true1
 that phenomena of  fire1 such as light1
 and heat1 are used as figures of       
particular graces1  it may with         
confidence be asserted that fire1       
itself1 is never employed  to represent 
the ,spirit or his fruits4    #c4 ,it is
 impossible1 here to examine all of the 
multitude of passages in  which the     
figure occurs4 ,it will be sufficient to
 notice those which are  most commonly  
appealed to in proof of such use as is  
here denied4 ,on the  words of ,john1   
,dr4 ,addison ,alexander thus           
remarks3--8,with fire1--not the  fire of

 divine wrath1 as in verse #aj2 but the 
powerful and purifying  influences of   
the ,spirit2 so described elsewhere4    
7,see ,isa4 iv1 #d2 lxiv1  #b2 ,jer4 v1 
#ad2 ,mal4 iii1 #b2 ,acts ii1 #c47hj    
,other writers add ,isa4 vi1  #f2 ,zech4
 xiii1 #i2 #a ,cor4 iii1 #ac1 #ae4      
,these are the most pertinent  passages 
referred to1 in support of the exegesis 
given by ,dr4 ,alexander4  ,how entirely
 perfunctory and really inapposite these
 references are1  appears in the fact   
that of the places cited by ,dr4        
,alexander two occur  in the prophecy of
 ,isaiah1 and one in the ,acts of the   
,apostles1 on which  books the church is
 enriched with commentaries from the pen
 of that  distinguished divine2 and that
 in those commentaries he1 in every     
instance1 ignores and excludes the      
interpretation implied in his           
above-cited references4 ,thus2 ,isa4 iv1
 #d1--8the spirit of judgment and  the  
spirit of burning10 he explains as 8the 
judgment and burning of the  ,holy      

,spirit1 with a twofold allusion to the 
purifying and destroying  energy of     
fire2 or rather1 to its purifying by    
destroying2 purging the  whole by the   
destruction of a part1 and thereby      
manifesting the divine  justice#ha as an
 active principle40 ,in ,isa4 lxiv1 #b1 
the figure of  the ebullition of water1 
represents the agitation of the ungodly 
nations  in the presence of ,god's      
justice1 delivering and avenging        
,israel2 and so  it is expounded by     
,alexander4 8,o that thou wouldst rend  
the heavens1  that thou wouldst come    
down1 that the mountains might flow down
 at thy  presence2 as when the melting  
fire burneth1 the fire causeth the      
waters  to boil1 to make thy name known 
to thine adversaries1 that the nations  
may tremble at thy presence40 ,in ,isa4 
vi1 #f1 the cherub takes a coal of  fire
 from off the altar1 and applies it to  
the lips of the prophet1  saying1 8,lo6 
this hath touched thy lips1 and thine   
iniquity is taken  away1 and thy sin    

purged40 ,it would seem evident1 that1  
by the coal from  off the altar1 is     
meant the atoning merits of the ,lord   
,jesus1 of whose  sufferings the fire of
 the altar was the appointed symbol4    
,or1 if the  language be interpreted of 
the golden altar of incense1 the fire of
  which was kindled from the altar of   
burnt offering1 the meaning is the      
sweet savor of ,christ's intercession   
grounded on the merit of his            
sufferings4 ,by no legitimate exegesis  
can it be made to mean1 the ,spirit  of 
,god4 ,jer4 v1 #ad needs only to be     
recited4 8,behold ,i will make my  words
 in thy mouth1 fire1 and this people1   
wood2 and it shall devour  them40 ,the  
destruction of ,jerusalem by            
,nebuchadnezzar1 and the captivity  of  
the land1 in fulfillment of ,jeremiah's 
prophecy1 sufficiently expound  this    
language4 ,remarks already made are     
sufficient as to the next               
citation3--,zech4 xiii1 #i4 8,i will    
bring the third part through the fire   

and will refine them1 as silver is      
refined1 and will try them as gold is   
tried40 ,with this1 the interpretation  
of ,mal4 iii1 #b1 is identical4 ,the    
reference to ,acts ii1 #c1 looks to the 
8cloven tongues like as of fire10  of   
the day of ,pentecost4 ,but1 we shall   
presently see that not burning  but     
brightness1--illumination as of a lamp  
was the phenomenon of that  day4 ,says  
the ,psalmist1 8,the entrance of thy    
word giveth light40 ,the day  of        
,pentecost was1 to the nations1 the     
entrance of ,god's word1--the  beginning
 of the gospel2 and its appropriate     
symbols were tongues of  light and      
voices of praise in many languages4 ,as 
little pertinent is the  next passage3  
#a ,cor4 iii1 #ac-ae4--8;,every man's   
work shall be made  manifest1 for the   
day shall declare it2 because it the    
day1 shall be  revealed by fire2 and the
 fire shall try every man's work1 of    
what sort  it is4444 ,if any man's work 
shall be burned1 he shall suffer loss2  

but  he himself shall be saved2 yet so  
as by 7dia1 through7 fire20--that       
is1--8so as passing through the fire1   
with a bare escape40 ,that fire here    
means the judicial and punitive agencies
 of the last great day1 in the          
discovery and punishment of sin1 is     
clear4    ,footnote #hj3      ,alexander
 on ,matthew4    ,footnote #ha3         
,the italics are his own4    ,such are  
the most pertinent ,scriptures to which 
,i find reference made1  to prove that1 
by fire1 ,john meant1 the ,holy ,spirit1
 or his gracious  influences4 ,that they
 wholly fail to establish the point1 is 
evident2  and a further independent     
examination induces the conviction that 
no  others more pertinent are to be     
found4    #d4 ,a comparison of the four 
evangelists on the language of the      
baptist  strongly confirms the          
interpretation here maintained4 ,mark   
and ,john1 in  giving account of the    
baptist's preaching1 direct attention   
more  particularly to the gospel aspect 

of his mission2 as he was the herald  of
 the atoning ,lamb of ,god4 ,neither of 
them1 therefore1 mentions his           
impressive warnings to the ,pharisees   
and ,sadducees1 respecting the trees    
cast into the fire and the threshing    
floor purged by burning4 ,and1 while    
they both record the testimony of ,john 
concerning ,jesus1 as he that  should   
baptize with the ,holy ,ghost1 they are 
both silent as to the  baptism of fire4 
7,mark i1 #h2 ,john i1 #cc47 ,but       
,matthew and ,luke enter  more into the 
sterner aspects of ,john's office1 as   
coming in the spirit  and power of      
,elias1 to announce judgment as well as 
mercy4 ,they both1  therefore1 report   
his words of warning to a generation of 
vipers1 words  which the others omit4   
,they both tell of the axe laid to the  
roots of  the trees1 and the threshing  
floor purged with fire2 and both of them
  interpose between these passages the  
announcement of the two baptisms1  8with
 the ,holy ,ghost1 and with fire40 ,the 

omissions of ,mark and ,john1  and the  
harmony of ,matthew and ,luke show that 
the baptism of fire  belonged to the    
judicial and avenging aspect of         
,christ's mission1 as  emphasized by the
 latter evangelists1 but only lightly   
touched by the  others4    #e4 ,the     
inseparable relation of these two       
functions of ,christ's office as  the   
enthroned ,son of man is certified in   
all the ,scriptures4 ,it is  prominent  
in those which had immediate relation to
 the coming of ,john1  and the purposes 
of his ministry4 ,we have seen this1 as 
to the first  announcement made of the  
,angel of the covenant1 to ,israel at   
,sinai4 ,on  the one hand1 he was       
described as the ,guide and ,deliverer1 
who should  bring them into the promised
 land4 ,on the other1 they were warned  
to  8,beware of him4444 ,provoke him    
not2 for he will not pardon40--,ex4     
xxiii1  #bj1 #ba4 ,in the second ,psalm1
 the terrors of the ,son are almost     
exclusively signalized1 in warning to   

the rebellious nations4 8,thou  shalt   
break them with a rod of iron2 thou     
shalt dash them in pieces like  a       
potter's vessel4 ,be wise now therefore1
 ,o ye kings2 be instructed1 ,o  ye     
judges of the earth4 ,serve the ,lord   
with fear and rejoice with  trembling4  
,kiss the ,son1 lest he be angry1 and ye
 perish from the way  when his wrath is 
kindled but a little4 ,blessed are all  
they that put  their trust in him40     
,especially does ,malachi emphasize     
,christ's two  contrasted functions4 ,a 
careful examination of the third and    
fourth  chapters of that prophecy1      
particularly the latter1 will satisfy   
the  intelligent reader that not only do
 they contain ,john's commission1 as    
the forerunner of ,christ1 but give the 
keynote and substance of his  preaching4
 ,he is there announced as the ,lord's  
herald1 to go before the  face of the   
,messenger of the covenant1 who is      
described as coming to  execute two     
opposite but inseparable functions4 ,on 

the one hand1 he is  to be the refiner  
and purifier of the sons of ,levi2 on   
the other1 a  swift witness and avenger 
against the wicked4 7,mal4 iii1 #b-e47  
,particularly did ,john have in his mind
 the fourth chapter1 the first  verses  
of which are thus given in the admirable
 translation of ,dr4 ,t4 ,v4  ,moore4   
8,for behold6 the day comes6 burning    
like a furnace6 and all the  proud1 and 
all the doers of evil are chaff6 and the
 day that comes burns  them1 saith      
,jehovah of hosts1 who will not leave   
them root nor branch4  ,and then shall  
rise on you the sun of righteousness1   
and healing in his  wings2 and ye shall 
go forth and leap as calves of the      
stall4 ,and ye  shall trample down the  
ungodly2 for they shall be ashes under  
the soles  of your feet1 in the day     
which ,i make1 saith ,jehovah of        
hosts40#hb ,the  8stubble0 of ,malachi  
and the 8chaff0 of ,john refer to the   
same thing4  ,the threshing floor was a 
spot in the field which was beaten hard 

and  smooth4 ,the grain was threshed by 
the treading of cattle1 or by dragging  
over it 8a sharp threshing instrument   
with teeth40 ,the process of  winnowing 
with the fan separated the grain into   
one heap1 and the broken  straw or      
8stubble0 and 8chaff0 into another4 ,to 
clear the floor1 the  latter were       
burned4 ,from this custom was derived   
the vividness and  beauty of the        
prophet's imagery4 ,he represents the   
wicked as thus  separated and consumed1 
and the righteous1 like calves let forth
 from  the stalls in the brightness of  
the morning1 skipping over the fields   
where the threshing floor lay1 and thus 
treading among and trampling  under foot
 the ashes of the wicked4 ,compare ,rev4
 vi1 #aj2 xi1 #ah2 xv1 #c1  #d4 ,it was 
with a view to the portentous character 
of the day thus  described1 that        
,malachi announces the commission of    
,john to preach  repentance to ,israel4 
8,behold ,i will send you ,elijah the   
prophet1 before  the coming of that     

great and dreadful day of the ,lord40   
,from the  prophecy1 which sets forth in
 such vivid colors1 the tremendous      
issues  depending on his ministry1 ,john
 derived the imagery of his own warning1
  which is1 in fact1 a running          
paraphrase of ,malachi4    ,footnote    
#hb3      ,the ,prophets of the         
,restoration1 by ,rev4 ,t4 ,v4 ,moore1  
,d4 ,d4    8,behold10 says ,malachi1    
8the day cometh40 8,it is now           
immediately at  hand10 says ,john4 8,it 
shall burn as an oven10 says the        
prophet1 8and all  the proud and all    
that do wickedly 444 the day that cometh
 shall burn  them up1 saith the ,lord of
 hosts1 that it shall leave them neither
 root  nor branch40 ,john responds3     
8,the axe is laid at the root of the    
trees4  ,therefore every tree which     
bringeth not forth good fruit is hewn   
down  and cast into the fire40 ,says    
,malachi1 8,all the proud and all that  
do  wickedly shall be chaff1 and the day
 that cometh shall burn them up40  ,john

 repeats and develops the figure4       
8,whose fan is in his hand1 and he  will
 thoroughly purge his floor1 and gather 
his wheat into the garner2  but will    
burn up the chaff with unquenchable     
fire40    ,thus thoroughly are the      
thought and language of ,john imbued    
with the  conceptions and imagery of the
 prophet1 concerning 8that great and    
dreadful day of the ,lord10 the         
description of which derives all its    
vividness and terror from the manifest  
and accepted meaning of fire1 as  an    
intense figure of ,god's consuming      
wrath4 ,in the presence of these  facts1
 the supposition is at once incredible  
and revolting that1 into  the very midst
 of the prophet's tremendous portraiture
 of that fiery  day1 with the awe and   
dread of which he had so successfully   
striven to  fill the imaginations and   
the hearts of his hearers1--,john should
 have  injected1 abruptly1 and without  
the shadow of explanation or reason1 a  
phrase1 in which the same figure is     

employed in a sense wholly foreign  to  
that in which it is used by             
,malachi1--foreign to its ordinary      
meaning  in the ,scriptures1 and to the 
whole spirit and tenor of the connection
  alike of the prophet1 and of the      
baptist4    ,the words of ,john are1 in 
themselves incapable of being forced    
into  coincidence of meaning4 8,he shall
 baptize you with the ,holy ,ghost and  
with fire40 ,here are two distinct      
affirmations connected by the           
copulative1 8and40 ,the latter1 uttered 
through the inspiration of the  ,holy   
,spirit1 purports1 upon the face of it1 
to be additional to the  former4 ,and   
the more critically it is examined1 the 
more thoroughly it  will be found to    
vindicate that character4 ,it can not be
 a mere  repetition4 ,it can not be     
explained as interpreting the first     
clause4  ,what then does it mean1 but to
 announce a baptism of fire1 in addition
  to the baptism of the ,holy ,ghost8--a
 baptism of justice and wrath1 as  well 

as one of renewing and grace8    ,appeal
 is sometimes made to phraseology       
employed by the ,lord ,jesus1 in  his   
interview with ,nicodemus1 as being     
similar in construction4--8,except  a   
man be born of water and of the ,spirit1
 he can not enter into the  kingdom of  
,god40--,john iii1 #e4 ,but the         
resemblance disappears1 upon a  moment's
 examination4 ,with ,nicodemus1 our     
,savior first employs the  ritual figure
 of water1 which was or should have been
 familiar to the  ,jewish ruler4 ,but   
then1 to avoid the possibility of       
mistake on a point  so vital1 he        
explains himself literally by naming the
 ,holy ,spirit1 of  whom water was the  
symbol4 ,but1 in the words of the       
baptist1 the ,spirit  is first named1 in
 literal terms1 which neither needed    
explanation1 nor  could be made clearer 
by it4 ,but the second clause is a      
supposed  explanation of that which     
needs none2 an explanation less         
intelligible  than the words to be      

explained1--an illustration by a figure1
 used in a  sense directly the reverse  
of its familiar meaning in the          
,scriptures1  the meaning in which it is
 used in the same immediate connection1 
both  before and after the clause in    
question1--an illustration1 therefore1  
at  once obscure and embarrassing1      
shedding no ray of light upon the       
subject1 but involving it in darkness1  
and turning to weakness1 not to  say1   
platitude1 the stern energy of the      
baptist's warning cry4 8,he shall       
baptize you with the ,holy ,ghost1 and  
with his gracious influences40          
,whilst the interpretation in question  
is without precedent or authority  in   
the ,scriptures1 the arguments in its   
behalf are of no appreciable  force4    
,first1 it is said to be 8harsh0 to     
understand the baptism of fire  to mean 
,christ's judicial administration as    
toward the wicked4 ,as ,i must  confess 
myself unable to understand the meaning 
and force of this  argument1 if argument

 it be1 ,i leave it without note or     
comment4 ,another  plea assumes the form
 of assertion that 8the idea of baptism 
does not  admit of any reference to     
punishment40#hc    ,footnote #hc3       
,ebrard1 in ,olshausen1 on the place4   
,it may be allowed that baptizo would   
not admit of such interpretation1  if   
found alone and disconnected from any   
modifying or explanatory word  or       
expression4 ,but1 that1 in such         
connection and with such modifying      
words and statements as occur in the    
text of ,john1 it can not be so         
interpreted1 is by no means             
self-evident1 and is supported by no    
sufficient or probable argument4 ,the   
fact has already been indicated  that   
the ,hellenistic use of the word was    
predicated upon its employment  among   
the ,greeks to express a condition      
changed by a pervasive and  controlling 
influence4 ,it remains to be proved that
 the ,jews had  entirely forgotten this1
 which was to them the radical meaning  

of the  word2 so that1 in their         
vocabulary1 it could never have been    
used in  that sense4 ,in fact1 however1 
a remarkable proof remains to us that   
the  reverse of this is the truth4 ,says
 ,isaiah1 the prophet1--8,my heart      
panted2 fearfulness affrighted me3 the  
night of my pleasure hath he  turned    
into fear unto me4--,isa4 xxi1 #d4      
,alexander1 with the later  ,germans1   
understands this as a personification of
 ,belshazzar1 the king  of ,babylon1 on 
that night when the handwriting on the  
wall proclaimed  his judgment and doom4 
,this1 however1 is unessential to the   
present  purpose4 ,whether the prophet  
spoke of himself or of some other man1  
the  fact of present interest is1 that  
in the ,septuagint ,greek1 the phrase1  
8,fearfulness affrighted me10 is        
rendered1 8,my iniquity baptizes me40   
,by  this language1 the ,jewish         
translators express the agonies of      
remorse  seizing and controlling the    
speaker1 and turning the pleasure of the

  night into fear4 ,thus he was         
baptized1 by sudden terrors by which he 
was controlled and brought into a new   
state of anguish and despair4 ,so  will 
the judgment of the final day seize upon
 the wicked and control and  bring them 
into a like new condition by the baptism
 of fire4    ,moreover1 the connection  
in which ,john uses the expression in   
question1  is such as to constitute     
abundant ground for the vindication of  
his  language1 even though baptism were 
restricted to the sense of              
purification4 ,the purpose of ,christ's 
mission1 as set forth by ,john1  was1 to
 8thoroughly purge his floor20 by 8his  
floor10 meaning1 primarily  the people  
and land of ,israel2 but1 in its        
ultimate intent1 the world  and the     
universe4 ,in order to accomplish this  
object1 not only must the  wheat be     
garnered1 but the chaff must be burned4 
,and1 as washing with  water is none the
 less a purifying1 because it does not  
cleanse or  transform the filthiness1   

itself1 but only removes it1--so1 none  
the less  is the baptism of fire a      
baptism1 because it does not cleanse1   
but  punishes the wicked4 ,in so doing1 
it will purge the race1 and cleanse  the
 world1 which it inhabits4 ,that the    
baptism with the ,holy ,ghost is a  real
 baptism1 and that to it in the         
strictest and most peculiar sense  the  
word belongs1 can not be denied4 ,but in
 that baptism we see the  separating of 
the righteous and the wicked4 ,it is as 
much the exclusion  of the latter as it 
is the reception of the former4 ,if the 
one is taken1  it means1 separation2 it 
means that the other is left4 ,neither  
in  conception nor in realization1 is it
 possible to separate these two  things1
 nor to eliminate the rejection and     
punishment of the wicked from  that     
function by which the righteous are     
called and saved4 ,by both  alike1 and  
by the one as much as the other1 is the 
commission of the  great ,baptizer      
fulfilled and his floor purged4    ,not 

without a significant bearing upon the  
present question is the  language in    
which the ,lord ,jesus himself speaks of
 the discrimination  which he is to     
exercise and the judgments which he is  
to inflict in the  exercise of his royal
 authority4 8,i am come to send fire on 
the earth2  and what will ,i if it be   
already kindled8444 ,suppose ye that ,i 
am come  to give peace on earth8 ,i tell
 you1 ,nay1 but rather division40--,luke
 xii1  #di1 #ea4 ,that fire1 here1 is no
 symbol of grace1 is manifest2 as it is1
  also1 that the theme of ,malachi and  
,john is the subject of these words  of 
,jesus4 ,nor is the fact to be forgotten
 that1 in the ,levitical system1  fire  
was distinctly recognized1 along with   
water1 as a purifying  element4 ,see    
,num4 xxxi1 #aj2 and compare ,isa4      
xlviii1 #aj1 and ,mal4 iii1  #b1 #c4    
,from all this it is evident that the   
baptism of fire is the exercise by  the 
,lord ,jesus of his judicial function1  
in the separation and  punishment of the

 wicked4    ,whilst it may be admitted  
that no absolute conclusion concerning  
ritual  baptism1 is to be deduced from  
the facts set forth in the ,scriptures1 
as  to the manner of this baptism1 yet  
are they not unworthy of  consideration 
as one element in the mass of evidence4 
7#a47 ,the diluvial  purgation of the   
world1 in the days of ,noah1 was by     
means of rain4 8,the  fountains of the  
great deep were broken up1 and the      
windows of heaven  were opened2 and the 
rain was upon the earth forty days and  
forty  nights40--,gen4 vii1 #aa1 #ab4   
7#b47 ,sodom and ,gomorrah suffered a   
destruction1 typical in its intent1 and 
8are set forth for an example  suffering
 the vengeance of eternal fire40--,jude 
#g1 and #b ,pet4 ii1 #f4 ,its  manner is
 thus recorded4 8,then the ,lord rained 
upon ,sodom and upon  ,gomorrah         
brimstone and fire from the ,lord out of
 heaven40--,gen4 xix1 #bd4  7#c47 ,the  
final destruction of the wicked is      
predicted under the same  form4 8,upon  

the wicked he shall rain snares1 fire   
and brimstone1 and a  horrible tempest3 
this shall be the portion of their      
cup40--,psa4 xi1 #f4  7#d47 ,more than  
thirty times the figure of outpouring is
 used in the  ,scriptures to indicate   
the infliction of ,god's wrath4 ,it is a
 pouring  out1 of wrath1 of indignation1
 of vengeance1 of anger and fury4 ,thus1
 in  the ,revelation1 the seven last    
plagues are inflicted by the outpouring 
of cups or bowls 7phialas7 of wrath from
 heaven upon the earth4 7,rev4  xvi47   
7#e47 ,the final destruction of ,gog and
 ,magog1 is described as being  by fire 
which 8came down from ,god out of heaven
 and devoured them40--,rev4  xx1 #i4    
,the analogy of all these facts and     
expressions with those concerning the   
baptism of the ,spirit1 as designed to  
indicate the exaltation of the ,son  of 
,man1 and point to his throne as the    
source of the indignation poured  out1  
is apparent4 ,on the other hand1 the    
fact is to be observed1 that  the       

eternal state of those wicked is        
represented under the figure of         
dwelling in the lake of fire1--a figure 
which corresponds with the  primary     
classic meaning of baptizo1 in that     
there is no resurrection4               
,,section ,,lxv4--,the ,baptism of      
,pentecost4    ,before his crucifixion1 
,jesus had assured his disciples that   
they should  see the kingdom of ,god    
come with power4 ,after his             
resurrection1 in  visits manifestly     
preternatural1 8he was seen of them     
forty days1  speaking of the things     
pertaining to the kingdom of ,god2 and  
being  assembled together with them1 he 
commanded them that they should not     
depart from ,jerusalem1 but wait for the
 promise of the ,father1 which  saith   
he1 ye have heard of me4 ,for ,john     
truly baptized with water2 but  ye shall
 be baptized with the ,holy ,ghost1 not 
many days hence40--,acts i1  #c1 #d4 ,he
 moreover told them1 8,ye shall receive 
power1 after that the  ,holy ,ghost is  

come upon you2 and ye shall be witnesses
 unto me1 both in  ,jerusalem1 and in   
all ,judea1 and in ,samaria1 and unto   
the uttermost  parts of the             
earth40--,ib4 #h4 ,for ten days after   
his public ascension they  awaited the  
promised baptism4 8,and when the day of 
,pentecost was fully  come1 they were   
all with one accord in one place4 ,and  
suddenly there  came a sound from heaven
 as of a rushing mighty wind1 and it    
filled all  the house where they were   
sitting4 ,and there appeared unto them  
cloven  tongues1 like as of fire1 and it
 sat upon each of them1 and they were   
all filled with the ,holy ,ghost1 and   
began to speak with other tongues1  as  
the ,spirit gave them utterance40--,acts
 i1 #a-d4 ,they were inspired with      
divine courage1 zeal1 and power1 and in 
presence of those who had cried1  8,away
 with him60 and of the rulers1 who had  
condemned him to the cross1  proclaimed 
the kingdom and glory of the man of     
,nazareth4 ,and1 on that  day1 three    

thousand1 a few days afterward1 five    
thousand1 and daily  multitudes of      
believers added to the church1 were the 
trophies of the  power of ,christ's     
baptizing scepter1--the firstfruits and 
pledge of the  baptism of his ,spirit   
which still continues to pour from on   
high its  floods of salvation upon the  
world4    ,such was our ,savior's       
entrance on his office1 as the royal    
,baptizer1--such the first              
administration of his baptism of grace4 
,there  are four things concerning it   
which demand attention4 ,these are1--the
  manner in which the baptism was       
dispensed1--the new spirit then given to
  the church1--the accompanying         
signs1--and1 the baptism of repentance1 
which then and thenceforth accompanied  
the preaching of the gospel4            
,,section ,,lxvi4--,the ,manner of the  
,pentecost ,baptism4    ,in all the     
expressions and statements concerning   
the baptism of  ,pentecost1 there is a  
prominence given to the manner of it    

which can not  be casual1 nor devoid of 
special significance4 ,the attendant    
phenomena  are described as 8a sound    
from heaven1 as of a rushing mighty     
wind10  which 8filled all the place     
where they were sitting40 8,cloven      
tongues1  like as of fire1 sat upon each
 of them40 8,and they were all filled   
with the ,holy ,ghost40 ,the facts are  
by ,peter described as a fulfillment  of
 the prophecy1--8,i will pour out of my 
,spirit upon all flesh40--vs4  #ag4 ,he 
further tells the assembly1 that ,jesus 
8shed forth this which  ye now see and  
hear40--vs4 #cc4 ,of the similar scene  
in the house of  ,cornelius1 it is      
stated that 8the ,holy ,ghost fell on   
all them which  heard the word10 and    
that 8on the ,gentiles was poured out   
the gift  of the ,holy ,ghost40--,acts  
x1 #dd1 #de4 ,peter also1 in giving     
account of  this scene to the church at 
,jerusalem1 stated1 with reference to   
these  facts1 that as he began to speak1
 8the ,holy ,ghost fell on them1 as on  

us at the beginning4 ,then remembered ,i
 the word of the ,lord1 how he  said1   
444 ,ye shall be baptized with the ,holy
 ,ghost40--,acts xi1 #ae1 #af4    ,after
 the same conception is the language of 
,paul4--8,according to his  mercy he    
saved us1 by the washing of             
regeneration1 and renewing of the  ,holy
 ,ghost1 which he shed on us abundantly 
through ,jesus ,christ our              
,savior4--,tit4 iii1 #e1 #f4 8,hope     
maketh not ashamed1 because the love of 
,god 7ekkechutai en7 is poured out on   
our hearts 7dia7 through  the ,holy     
,ghost given us40--,rom4 v1 #e4 ,in     
these places1 the words1 8shed10  and1  
8poured10 which are interchangeably used
 in the translation1  represent one in  
the original4    ,the first point1 here1
 is the manner in which the phenomena of
 the  occasion were introduced4         
8,suddenly there came a sound from      
heaven as of  a rushing mighty wind1 and
 it filled all the house where they were
  sitting40 ,that this was designed to  

be a significant sign1 would seem       
certain in the presence of all the other
 significant features of the  occasion4 
,and its meaning is not obscure4 ,from  
the ,greek verb1 pneo1  to blow1 are    
derived two nouns1 pneuma and pno4      
,these words are  nearly identical in   
meaning1 except that pneuma is by the   
sacred  writers appropriated to         
designate the ,holy ,spirit4 ,it1 and   
the ,hebrew  ruagh1 which is            
appropriated in a like manner1 both     
mean1 primarily1  the air1 the wind2 and
 hence1 the breath1 the soul of man1 a  
spirit1 the  ,spirit of ,god4 ,in all   
these significations1 they are found1   
the one in  the ,hebrew ,scriptures of  
the ,old ,testament1 and the other in   
the ,greek  of the ,septuagint version4 
,we have seen how largely the figure of 
water  is used as a symbol of the       
,spirit4 ,its chief propriety as thus   
employed  appears in its effects upon   
the earth and the creatures1 penetrating
 and  fertilizing the soil1 washing away

 defilement1 and refreshing the         
thirsty2 while as rain from heaven1 it  
traces the descent of the ,spirit  from 
the throne of ,god4 ,in wind1 or air in 
motion1 or the breath1 we  have another 
symbol1 familiar in the ,scriptures1 and
 equally interesting  and significant4  
,its peculiar fitness consists in its   
relation to its  source1 as representing
 the ,third ,person as the ,spiritus or 
breath1  8which proceedeth from the     
,father20 and in its nature1 as         
essential to  sustain life in the       
animate creation4 ,says the ,psalmist1  
8,by the ,word of  the ,lord were the   
heavens made1 and all the host of them  
by the breath  7t pneumati1 by the      
,spirit7 of his mouth40--,ps4 xxxiii1   
#f4 ,the word1  pno1 is that which      
designates the 8rushing1 mighty wind0 of
  ,pentecost4 ,it is used in the        
,septuagint in the sense of wind1 stormy
 or  violent wind1 the breath1 the soul1
 the spirit4 ,its relation to pneuma    
may be seen in such places as           

follow4--8,he that giveth breath 7pno7  
to the people upon it and spirit        
7pneuma7 to them that walk              
therein40--,isa4 xlii1 #e4 8,the spirit 
7pneuma7 should fail before me1  and the
 souls 7pnon7 which ,i have             
made40--,ibid4 lvii1 #af4 8,at the      
blast 7pnos7 of the breath 7pneumatos7  
of ,his nostrils40--#b ,sam4  xxii1 #af4
 8,all the time my breath 7pnos7 is in  
me1 and the ,spirit  7pneuma7 of ,god is
 in my nostrils40--,job xxvii1 #c4 8,the
 ,spirit  7pneuma7 of ,god hath made me1
 and the breath 7pno7 of the  ,almighty 
hath given me life40--,job4 xxxiii1 #d4 
,in the ,new ,testament1 we  have the   
words of ,jesus to ,nicodemus1--8,the   
wind bloweth 7pneuma pnei1  the ,spirit 
breatheth71 where it listeth40--,john   
iii1 #h4 ,and in this same  book of the 
,acts1 is the testimony of ,paul to the 
,athenians that--8,he  giveth to all1   
life and breath 7pnon71 and all         
things40--,acts xvii1  #be4 ,significant
 to the same purpose is the word1       

theo-pneustos 7,god  breathed71 which   
describes the ,scriptures as the dictate
 of the ,spirit  in the prophets4 7#b   
,tim4 iii1 #af47 ,turning now to another
 word1--says ,dr4  ,alexander1 8,the    
word 7pheromen7 translated rushing1 is a
 passive  participle1 meaning borne1 or 
carried1 and is properly descriptive  of
 involuntary motion1 caused by a        
superior power2 an idea not suggested   
by the active participles1 rushing1     
driving1 or the like2 which seem  to    
make the wind itself the operative      
agent40#hd ,compare #a ,peter i1        
#ac1--8,the grace that is to be brought 
7pheromenn7 unto you20 and #b  ,peter i1
 #ba4--8;,holy men spake as they        
7pheromenoi7 were moved by the  ,holy   
,ghost40 ,with these notes1 let us      
compare that action of ,jesus1 in  which
 he breathed on his disciples1 and said 
to them1 8,receive ye the  ,holy        
,ghost40--,john xx1 #bb4 ,this we must  
understand as designed by him for  an   
interpretation of ,pentecost4 ,it can   

mean nothing else4 ,for not till  then  
was the ,spirit to be given4            
,footnote #hd3      ,alexander on the   
,acts1 in loco4    ,the same figure is  
fully developed in the prophecy of      
,ezekiel 7xxxvii1  #a-ad71 of the valley
 of dry bones4 8,there were very many in
 the open  valley2 and lo1 they were    
very dry40 ,at the divine command1      
,ezekiel  prophesied to them1--8,o ye   
dry bones1 hear the word of the ,lord4  
,thus  saith the ,lord ,god unto these  
bones1 ,behold1 ,i will cause breath to 
enter into you1 and ye shall live4444   
,and as ,i prophesied1 there was a      
noise1 and behold a shaking1 and the    
bones came together1 bone to his  bone4 
,and when ,i beheld1 lo1 the sinews and 
the flesh came up upon them1  and the   
skin covered them above2 but there was  
no breath in them4 ,then  said he unto  
me1 ,prophesy unto the wind4444 ,come   
from the four winds1 ,o  breath1 and    
breathe upon these slain1 that they may 
live4 ,so ,i  prophesied as he commanded

 me1 and the breath came into them and  
they  stood up upon their feet1 an      
exceeding great army40 ,the vision is   
interpreted to the prophet4 8,these     
bones are the whole house of            
,israel4444 ,thus saith the ,lord ,god2 
,behold1 ,o my people1 ,i will open     
your graves and cause you to come up out
 of your graves1 and bring you  into the
 land of ,israel4 ,and ye shall know    
that ,i am the ,lord1 when ,i  have     
opened your graves1 ,o my people1 and   
brought you up out of your  graves1 and 
shall put my ,spirit in you and ye shall
 live40 ,ezek4 xxxvii1  #a-ad4          
,throughout this passage1 the words1    
8wind10 8breath0 and 8,spirit10  are in 
the original the same 7,hebrew1 rugh1   
,greek1 pneuma71 and the  word1         
8breathe10--8,come from the four winds1 
,o breath1 and breathe upon  these      
slain10--is the same that describes the 
action of the ,lord ,jesus1  just       
referred to4 ,if now1 in the light of   
these illustrations1 we return  to the  

account of the ,pentecostal scene1 we   
read that 8suddenly there  came a sound 
from heaven as of an outbreathed1 mighty
 breath1 and it  filled all the house   
where they were sitting4444 ,and they   
were all  filled with the ,holy         
,spirit40 ,thus was signified the       
,spirit of ,christ1  as the breath of   
,his life1 by ,him breathed into ,his   
disciples4 ,so  distinctly and          
profoundly was this idea impressed on   
the mind of the  primitive church1 that 
it became the occasion of one of the    
unwarranted  forms which were at an     
early age added to the ,scriptural rite 
of  baptism4 ,after the interrogation   
and immediately before the baptism1     
there was an exorcism1 with an          
insufflation or breathing in the face of
  the person baptized2 which ,augustine 
calls a most ancient tradition of  the  
church4#he ,it was meant to signify the 
expelling of the evil  spirit1 and the  
breathing in of the good ,spirit of     
,god4    ,footnote #he3      ,augustinus

 de ,nupt4 et ,concup4 ,,ii1 #bi4    ,in
 the outbreathing of ,pentecost we have 
the only phenomenon of the day1  that   
was expressive of the actual performance
 of the baptism by the ,lord  ,jesus4   
,it was the specific symbol of the      
manner of it4 ,comparing it with  the   
various other statements above quoted1  
it appears that of that  baptism1 the   
element was the ,spirit of life in      
,christ ,jesus2 the  administrator was  
,jesus seated on the throne of glory2   
the manner of it  was an outbreathing   
from him2 its coming was by descent1--a 
shedding down  from the height of his   
throne to his disciples in ,jerusalem2  
in its  reception1 it was a falling upon
 them2 and the result was that they were
  all filled with the ,holy ,spirit1 as 
the breath of their lives4 ,for1 in  the
 symbol as described1 they were         
surrounded as it were with an           
atmosphere of the ,spirit4 8,it filled  
all the house where they were  sitting20
 so that they could breathe no other    

breath4    ,in this account1 the chief  
interest centers on the source of the   
outpouring4 ,and1 in fact1 the very     
purpose of the forms of expression  used
 and of the sensible phenomena which    
they describe was to direct the         
attention of all1 upward to that source4
 ,to the same effect1 was the  whole    
argument of ,peter's discourse to the   
multitude4 ,each position in  it1 has   
this as the end4--8,ye men of ,israel1  
,jesus of ,nazareth ye know1  for him ye
 crucified4 ,him ,god raised from the   
dead and exalted to his  own right hand1
 and gave the ,spirit in all fullness to
 him4 ,that ,spirit  hath he shed down  
upon us1 as ye now see and hear1 and    
thus is shown his  exaltation and power4
 ,therefore let all the house of ,israel
 know1  assuredly1 that ,god hath made  
that same ,jesus whom ye crucified both 
,lord and ,christ1--both sovereign over 
all and that ,anointed ,one who was     
promised to ,david1 and heralded by all 
the prophets1 as he that should  sit on 

,david's conquering throne40    ,we have
 seen how ,paul labors to exalt our     
imaginations to some  proportionate     
conceptions of the unapproachable height
 of the throne of  ,christ's glory4 ,and
 now1 in our times1 from the day of     
,pentecost unto  the end1 it is         
signalized in the exercise by him of    
that highest  prerogative of ,god1 the  
sending forth of the infinite ,spirit4  
,it is shed  down by him from yonder    
height to this low earth1--down to us   
worms in  the abyss where we lay1 strown
 in the upas valley of death1 to breathe
  life into the dead and give salvation 
to the lost4 ,and to signalize that     
height of his exaltation1 the depth of  
his condescension1 and the  measureless 
immensity of his matchless love1 the    
,baptism of ,pentecost  was given1 its  
miracles were wrought1 and its myriad   
trophies of  salvation gathered4 ,all   
these point upward and cry1--8,behold6  
on high6  ,far above all powers and     
dominions1 ,jesus fills the throne6     

,thence he  breathes forth the ,spirit  
of ,god6 ,thence he sheds down          
salvation60               ,,section     
,,lxvii4--,the ,new ,spirit ,imparted on
 ,pentecost4    ,the previous           
announcements which heralded the baptism
 of ,pentecost1 and  all the attendant  
facts and statements unite to indicate  
that in the  very nature of the gift    
then conferred there was something      
essentially  new and different from any 
previous endowments bestowed on the     
church1--something by which peculiar    
honor was reflected on the baptizing    
office of the ,lord ,jesus1 upon this   
its first assumption and exercise4  ,it 
is a question to be considered1--,what  
were the new characteristics of  grace  
now first imparted to the church8       
,the ,holy ,spirit was no novelty1 now  
first bestowed4 ,at the coming of       
,christ1 the ,jews were familiar with   
the doctrine of the personality and     
offices of the ,third ,person of the    
,godhead4 ,of this the evidence is      

conclusive1--in the story of ,john's    
birth1--in the theme and style of       
,john's preaching1--in the facts stated 
as to the birth1 anointing1 and         
ministry of ,christ1--in ,his manner of 
reference to the subject in his         
teaching1--and especially in his warning
 as to the sin against the ,holy        
,ghost1 which is only explicable upon   
the supposition that the doctrine  of   
the ,spirit was familiar to the ,jews4  
,the knowledge thus evinced had  its    
source in the ,scriptures of the ,old   
,testament4 ,so full are they on  the   
subject that there is scarcely an aspect
 in which it appears in the  ,new       
,testament which has not its counterpart
 in the ,old4 ,in them his  agency is   
distinctly and fully recognized1 both in
 the inspiration of  the prophets1 and  
in the gifts and graces which have been 
common to  ,god's people in all ages4   
,see for example1 ,psa4 li1 #aa-ac2     
cxliii1 #aj2  ,isa4 lxiii1 #aj1 etc4    
,the graces which ,paul testifies to be 

the fruits of  the ,spirit 7,gal4 v1    
#bb2 ,eph4 v1 #i71 and which are in the 
above cited  places1 by the ,old        
,testament writers referred to the same 
source1 were  abundantly displayed in   
the saints of the former dispensation1  
insomuch  that ,paul holds them up as   
ensamples to us4 7,heb4 xi and xii1 #a47
 ,the  ,psalms1 which gave expression   
and nourishment to their graces1 are    
never  exhausted by the profoundest     
attainments of ,christian experience4   
,and  with all the lamentable facts of  
unfaithfulness and apostasy which       
darken the pages of ,israel's history1  
there were periods of fidelity1 in      
which the church shone in the beauty of 
holiness1 fair and comely in the  eyes  
of ,god4 ,in fact1 with all the         
disposition which we sometimes  realize 
to dwell on the unbelief and apostasies 
of the twelve tribes1  and lamentable as
 they were1 it is certain that the ,new 
,testament church  is in no condition to
 boast herself against ,israel4 ,if we  

survey the  nominally ,christian church1
 in its various sections--the communions
 of  ,rome and of the east1 and of the  
various ,protestant churches in ,europe 
and ,america--a just judgment will      
pronounce them1 on the whole1 scarcely  
less unfaithful and surely more         
inexcusable than was ,israel4           
,assuredly1  there is no such difference
 in our favor as to indicate the absence
 of  the ,spirit from the latter1 and   
his peculiar presence with the former4  
,in what then did the peculiarity of the
 day of ,pentecost consist8 ,to  this   
question1 ,peter in his discourse on the
 occasion1 gave an explicit  answer4    
8,this is that which is spoken by the   
prophet ,joel3--,and it shall  come to  
pass1 in the last days1 saith ,god1 ,i  
will pour out of my ,spirit  upon all   
flesh40--,acts ii1 #af1 #ag4 ,in this   
citation of prophecy1 and in  the       
discourse which followed1 ,peter defined
 the peculiarities of the  occasion as  
consisting in three things3 ,first1 that

 the outpouring of  that day was made by
 the ,lord ,jesus in person4 ,second1   
that the  miraculous phenomena attending
 it were designed to attest the fact    
that  ,he1 being risen from the dead and
 exalted to ,god's right hand1 was      
endowed with supreme and universal      
authority4 ,third1 that the gifts of    
salvation by him dispensed were adapted 
and designed not for ,israel only  but  
for 8all flesh10--for the world4 ,thus  
was implied a change in the  whole      
aspect of grace1 in the hearts of ,god's
 people4    ,we have formerly seen that 
,god's entrance into covenant with      
,israel1 at  ,sinai1 implied a temporary
 withdrawal of his overtures from the   
nations1--8suffering them to walk in    
their own ways10 7,acts xiv1 #af71 but  
with a distinct assertion of a reserved 
right1 inserted in the covenant         
itself1--8,for1 all the earth is mine40 
,so long as ,god 8winked at0 the        
wickedness of the ,gentiles1 the church 
had neither commission nor call  to     

labor for their salvation1 nor impulse  
of grace to look for it4 ,the  doors of 
salvation and of the church were held   
open to all1 and the word  and          
ordinances maintained in ,zion were an  
invitation to the world to  enter       
freely4 ,but1 beyond that ,israel was   
not called to go4 ,on the  contrary1 she
 was discouraged from all active or     
intimate contact or  intercourse with   
the apostate nations4 ,her primary and  
paramount office  and obligation it was 
to keep her own self pure1 and to       
preserve and  transmit the oracles and  
ordinances of ,god faithfully1 until the
 time of  the ,messiah4 ,in the         
meantime1 since the operations and      
graces of the  ,spirit can not but be in
 harmony with the will and purpose of   
,god1 his  influences in the hearts of  
,israel1 corresponded with the purpose  
thus  indicated concerning the nations4 
,for1 grace is nothing but harmony of   
affections and will with the character  
and will of ,god4 ,grace1 in  ,israel1  

was therefore without disseminating zeal
 or power1 as toward the  ,gentiles4 ,it
 contained no impulse to seek their     
salvation4 ,but1 knowing  them as       
apostate and enemies to ,god and to his 
people1 and as the  objects of his      
indignation and wrath1 it concurred in  
that indignation1  and at times gave    
expression to it1 in forms which offend 
a shallow and  unsanctified criticism4  
,yet are they no more incongruous to the
 active  enjoyment and exercise of the  
profoundest and most abundant measure of
  the ,spirit's graces1 than is the     
absence in heaven's blest inhabitants   
of zeal for the welfare of ,satan1 and  
their adoring approval of ,god's        
justice in his doom4 ,all this was      
rather confirmed than modified by the   
fact that the ,spirit of prophecy       
constantly indicated that a day was     
coming when all the ends of the earth   
should see and share in the  salvation  
of ,god4 ,the more distinctly it was    
revealed as the purpose of  ,god for the

 future1 the more clearly was it seen to
 be not of the  present4    ,but1 now1  
the time had come4 ,the ,son of man1 the
 ,prince ,messiah1 to whom  was reserved
 the ingathering of the ,gentiles 7,gen4
 xlix1 #aj71 had  assumed the scepter   
and received the ,spirit of life for the
 nations4 ,the  sanctifying grace of    
that ,spirit must be essentially the    
same in all  ages and times4 ,but there 
was now a change in its aspect to the   
,gentiles1 coincident with the change of
 the divine attitude toward them4       
,instead of the old passive sentiment   
concerning the world's  ruin1--instead  
of the former ardor of indignation      
against its  ungodliness1--the apostles 
and the church were now inspired with a 
divine  pity and beneficent love1--with 
an active and aggressive zeal for the   
conversion of men4 ,while the enclosed  
water of the laver at the  tabernacle   
was the symbol of the ,spirit's         
influences1 under the former            
dispensation1 the increasing river of   

,ezekiel's vision is their              
representative in the ,new ,testament   
times4 ,flowing forth out of ,zion1     
with a widening and deepening current1  
it pours its living waters into  the    
dead sea of our apostate humanity1 to   
the healing of the waters4  ,this       
difference in the nature of the         
,spirit's influences1 now1 and of  old1 
is beautifully exhibited in two figures 
employed by our ,savior1 the            
distinctive features of which should not
 be overlooked because of the  points of
 analogy4 ,speaking to the woman of     
,samaria of the personal  blessings     
which the ,spirit bestows1 he tells     
her1--8,whosoever drinketh of  the water
 that ,i shall give him shall never     
thirst2 but the water that ,i  shall    
give him shall be in him a well of water
 springing up into  everlasting         
life40--,john iv1 #ad4 ,a well1 within2 
living1 active1 but  confined4 ,but1 at 
,jerusalem1 at the festival of the      
pouring of water1  which anticipated the

 giving of salvation to the             
,gentiles1--8,in the last  day1 that    
great day of the feast1 ,jesus stood and
 cried1 saying1 ,if any  man thirst1 let
 him come unto me and drink4 ,he that   
believeth on me1 as  the ,scripture hath
 said1 out of his belly shall flow      
rivers of living  water40--,john vii1   
#cg1 #ch4 8,out of his belly shall      
flow40 ,here is  grace1 not enclosed and
 restricted in its sphere1 but          
outflowing and  aggressive1             
disseminating itself without stint or   
limit4 ,hence the  explanation which the
 evangelist adds3--8,this spake he of   
the ,spirit  which they that believe on 
him should receive2 for the ,holy ,ghost
 was  not yet given1 because that ,jesus
 was not yet glorified40--,ib4 vs4 #ci4 
,hence1 also1 the selection made by     
,peter1 in explanation of the           
,pentecostal scene4 ,among the          
prophecies1 there are many in which the 
outpouring of the ,spirit is spoken of4 
,but of them all the apostle  selected  

that which1 in the briefest and         
completest manner1 indicates  the       
breaking down of the wall of partition4 
8,i will pour out of my  ,spirit upon   
all flesh40 ,this he afterward explains4
 8,for the promise  is unto you1 and to 
your children1 and to all that are afar 
off1 even  as many as the ,lord our ,god
 shall call40--vs4 #ci4    ,but there   
was another point1 equally important1 in
 the endowments  bestowed on that       
memorable day4 ,heretofore1 not only had
 commission to  the ,gentiles been      
withheld from the church1 but gratuitous
 labors by her  in that behalf would    
have been necessarily futile1 for lack  
of power  accompanying the word4 ,but1  
said ,jesus to the apostles1 8,ye shall 
receive power1 after that the ,holy     
,ghost is come upon you2 and ye  shall  
be witnesses unto me both in ,jerusalem1
 and in all ,judea1 and in  ,samaria1   
and unto the uttermost part of the      
earth40--,acts i1 #h4 ,what was  the    
nature of the power thus given1 ,paul   

tells the church of ,corinth4  8,god who
 commanded the light to shine out of    
darkness1 hath shined in  our hearts1 to
 give the light of the knowledge of the 
glory of ,god1 in  the face of ,jesus   
,christ4 ,but we have this treasure in  
earthen vessels1  that the excellency of
 the power may be of ,god1 and not of   
us40--8,and my  speech and my preaching 
were not with enticing words of man's   
wisdom1  but in demonstration of the    
,spirit and of power1 that your faith   
should  not stand in the wisdom of men1 
but in the power of ,god40--#b ,cor4 iv1
 #f1  #g2 #a ,cor4 ii1 #d1 #e4 ,this    
illuminating1 convincing1 and converting
 power  of the ,spirit of ,god attending
 the word1 remains the perpetual        
endowment  and authentication of the    
,christian ministry4 ,in addition to the
 zeal  and power thus conferred1 the    
apostles were by this baptism invested  
with those gifts of courage1 wisdom1    
inspiration1 and miracles1 which  had   
been promised by the ,savior1 and were  

requisite to qualify them for  their    
special office and to attest their      
ministry4 7,mark xvi1 #ag1 #ah2  ,luke  
xxi1 #ae-ai2 ,john xiv1 #bf2 xvi1       
#ac-ae47    ,such was the change wrought
 by the baptism of ,pentecost2 such the 
new  gifts by it conferred4 ,with the   
coming of ,god's set time of mercy to   
the  world1 it awakened in the hearts of
 his people a zeal for souls of every   
class and nation4 ,and it imparted to   
the word of the gospel a  demonstration 
and power of converting grace1          
correspondent to the  breadth of the new
 commission1 and to the saving purposes 
of our blessed  ,god1 toward an apostate
 race4 ,in proportion as we1 in these   
latter days1  have part in the baptism  
and ,spirit of ,pentecost1 will we share
 in the  same ardor of zeal for the     
spread of the gospel and the conquest of
 the  nations to the banner of ,christ4 
,,section ,,lxviii4--,the ,tongues like 
as of ,fire4    ,jesus had foretold his 
disciples that miraculous signs and     

wonders  should accompany and attest the
 word of the gospel published by them   
7,mark xvi1 #ag1 #ah71 and the          
subsequent history gives abundant       
illustration of the fulfillment of this 
promise1 in the healing of the  sick1   
raising the dead and other miracles of  
power4 ,but the only signs  mentioned on
 the day of ,pentecost are the 8rushing 
mighty wind10 the  8cloven tongues like 
as of fire10 and the gift of 8other     
tongues40 ,the  first of these has been 
already considered4 ,we will now inquire
 into the  8tongues like as of fire40   
8,there appeared unto them cloven       
tongues1  like as of fire2 and it sat   
upon each of them40 ,says ,alexander1   
8,cloven should rather be1 distributed1 
so that one sat on each of  them4       
7,vulg4 lingu dispertit47 ,the common   
version1 which implies  that each tongue
 was divided into two or more1 is at    
variance with the  usage of the ,greek  
verb 7diamerizomenai71 which sometimes  
denotes  moral separation or            

estrangement 7,luke xi1 #ag1 #ah2 xii1  
#eb1 #ec71 but  never1 physical         
division4 ,its usual sense of           
distribution1 or allotment1  may be seen
 by a comparison of ,matt1 xxvii1 #ce2  
,mark xv1 #bd2 ,luke xxii1  #ag2 xxiii1 
#cd2 and ,acts ii1 #de40hf 8,there      
appeared unto them  distributed tongues 
like as of fire1 and one sat on each of 
them40 ,such  is the literal meaning of 
the evangelist4 ,these tongues          
8appeared10  8like as of fire40 ,not    
burning1 but brightness or illumination 
was  their characteristic4 ,they had    
thus the appearance of burning lamps1   
and  seem evidently to have been symbols
 of that divine illumination which      
through the ministry of the gospel was  
about to be given to the  ,gentiles4 ,in
 the tabernacle and temple stood the    
seven branched golden  candlestick1 with
 its seven lamps1 which were by the     
priests daily  replenished with oil1 and
 kept burning continually4 ,in the      
opening of  the vision of the           

,apocalypse1 ,john saw seven golden     
candlesticks1 or  lampstands1 in the    
midst of which was one like the ,son of 
man1 in whose  right hand were seven    
stars4 ,these stars were the burning    
lamps of the  lampstands4 7,compare     
,rev4 i1 #ab1 #ac1 #af1 #bj2 iii1 #a2   
and iv1 #e47 ,they  were explained to   
him4 ,the candlesticks were the seven   
churches of ,asia1  and the stars were  
the angels of the seven churches4 ,there
 has been some  question among          
expositors1 as to the form of church    
government  contemplated in this vision4
 ,but the most are agreed that1 whatever
 was  the form1 the angels were the     
ministry1 conceived as lamps of light   
upborne by the churches4 ,by this       
interpretation1 we are led to the same  
understanding as to the golden          
candlestick in the tabernacle and       
temple1  since the scenery of the       
,revelation is a recognized transcript  
from the  temple1 which was a pattern of
 the heavenly things4 ,the seven lamps  

shining as stars in the darkness of the 
sanctuary1 through the continual  supply
 of oil ministered by the priests1 were 
a beautiful type of the  ministry and   
ordinances of the church of ,god1       
shining amid the moral  darkness of the 
world1 through the gifts and graces of  
the ,spirit poured  upon them by ,jesus1
 the great high ,priest4 ,the day of    
,pentecost had been  predicted of old1  
as the time of the shedding of light    
upon the ,gentiles  by the awakened     
church4 8,arise1 shine2 for thy light is
 come and the  glory of the ,lord is    
risen upon thee4 ,for behold the        
darkness shall  cover the earth and     
gross darkness the people2 but the ,lord
 shall arise  upon thee1 and his glory  
shall be seen upon thee4 ,and the       
,gentiles shall  come to thy light1 and 
kings to the brightness of thy          
rising40--,isa4 lx1  #a-c4 ,by          
,zacharias1 at the birth of ,john1 and  
by ,simeon1 at the  presentation of     
,jesus in the temple1 ,he had been      

described in this  character1--8,the    
dayspring from on high hath visited us1 
to give light to  them that sit in      
darkness and in the shadow of death2 to 
guide our feet  into the way of         
peace40--,luke i1 #gh1 #gi4 ,says       
,simeon1 8,mine eyes have  seen thy     
salvation1 which thou hast prepared     
before the face of all  people1--a      
,light to lighten the ,gentiles1 and the
 glory of thy  people ,israel40--,ib4   
ii1 #cj-cb4 ,john1 in the beginning of  
his gospel  speaks in the same          
manner1--8,in him was life and the life 
was the ,light  of men1 and the ,light  
shineth in darkness40--,john i1 #d1 #e4 
,jesus had  described the ministry of   
,john1 under this figure4 8,he was a    
burning and  a shining light40--,john v1
 #ce4 ,he had distinctly foretold his   
disciples  that they were ordained to be
 the light of the ,gentiles4 8,ye are   
the  light of the world4 ,a city that is
 set on a hill can not be hid4 ,neither 
do men light a candle 7luchnon1 a lamp71

 and put it under a bushel1  but on a   
candlestick2 and it giveth light unto   
all that are in the  house4 ,let your   
light so shine before men that they may 
see your good  works and glorify your   
,father which is in heaven40--,matt4 v1 
#ad-af4 ,and  now1 upon them waiting and
 expectant1 ,he sheds down the oil of   
the  ,spirit's grace1 kindles a light   
upon every brow1 and inspires them to   
utter ,god's praises in the tongues of  
every land2 thus1 to them  signifying   
that the time was come to 8,arise and   
shine10 and to others  announcing that  
the ,light of the ,gentiles had risen   
upon the world4    ,footnote #hf3       
,alexander on the ,acts4                
,,section ,,lxix4--,the ,gift of ,other 
,tongues4    ,the nature of this gift1  
and all the circumstances attending it  
unite in  investing it with a character 
of peculiar impressiveness1 significance
  and propriety among the miracles which
 attested the gospel4 ,devotional  in   
its nature1 and exercised in celebrating

 8the wonderful works of  ,god10 it was 
an indication of the reception and      
enjoyment by those on  whom it fell of a
 large measure of the sanctifying graces
 of the ,spirit4  ,the report of it1    
spreading over ,jerusalem1 was the      
attraction which  assembled together    
that vast company1 of whom three        
thousand were  converted that day4 ,the 
prophetic nature of the sign            
demonstrated the  identity of the       
occasion with that predicted by ,joel4  
,and the  significance of the           
scene1--,god's praises uttered in many  
languages1--as  the anticipation of a   
world-wide acceptance of the            
gospel1--brings this  sign into intimate
 accord with the new spirit of          
missionary zeal1 and  the tongues as of 
fire1 which were the other principal    
phenomena of the  day4 ,it exhibited1 in
 a figure1 all the tribes and tongues of
 men1 till  then immersed in idolatry   
and darkness1 uniting with sudden       
harmony in a  glad burst of praise to   

,god for the wonderful works of his     
grace4    ,the conspicuous position     
occupied by this gift amid the scenes of
  ,pentecost and the relation which it  
sustained to the outpouring of the      
,spirit1 as being the most observable   
gift thereby bestowed1 occasioned a     
manner of expression on the subject in  
the book of the ,acts1 which has  led to
 some misconception and error4 ,it      
consists in the use of the name  of the 
,holy ,spirit1 and of phrases respecting
 his falling on the  disciples1 being   
received by them1 etc41 when the subject
 spoken of is1  not his renewing and    
invisible graces1 but the sensible      
phenomena which  attested the preaching 
of the apostles4 ,thus1 ,peter1 on the  
day of  ,pentecost1 having assured the  
multitude that what they saw and heard  
was  the fulfillment of the promise1 8,i
 will pour out of my ,spirit on all     
flesh2 and your sons and your daughters 
shall prophecy10 and explained  that    
,jesus having received of the ,father   

the promised ,spirit1 had shed  forth   
this 8which ye now see and hear20       
exhorted his hearers to  repent and be  
baptized1 8and ye shall receive the     
,holy ,ghost4 ,for the  promise 7by     
,joel71 is to you and to your children  
7#8your sons and your  daughters'71 and 
to all that are afar off 7#8all         
flesh'740 ,here1 the  assurance of      
receiving the ,holy ,ghost1 upon        
condition of repentance and  baptism1 as
 well as the quotation from ,joel1 shows
 that ,peter did not  speak of the      
renewing gift of the ,spirit2 which     
precedes and gives  repentance1 but of  
the miraculous gifts which followed1 and
 which they  saw and heard4    ,again1  
upon the mission of ,peter and ,john to 
,samaria1 it is stated that  they prayed
 for the ,samaritans1 8that they might  
receive the ,holy ,ghost4  ,for as yet  
he was fallen upon none of them2 only   
they were baptized in  the name of the  
,lord ,jesus4 ,then laid they their     
hands on them1 and they  received the   

,holy ,ghost40--,acts viii1 #ad-ag4     
,here1 no distinct mention is  made of  
miraculous endowments4 ,but the manner  
in which the gift was  imparted1 the    
fact that they were already believers1  
and especially the  proposal of ,simon  
magus1 on the occasion1 show that it was
 miraculous  gifts that were conferred4 
,the sorcerer would have offered no     
money for  the invisible renewing and   
sanctifying graces of the ,spirit4      
8,simon  saw that through the laying on 
of the apostles' hands the ,holy ,ghost 
was given40 ,and what he saw was what he
 sought to purchase4 ,these  perceptible
 and miraculous signs were therefore the
 things intended in  the expressions    
used1 as to the receiving of the ,holy  
,ghost1 and his  falling upon the       
disciples4    ,the same manner of       
expression is seen in the account of    
,paul's interview  with certain         
disciples of ,john at ,ephesus4 7,acts  
xix1 #a-g47 ,paul asked  them1 8,have ye
 received the ,holy ,ghost1 since ye    

believed80 ,so reads the  common        
version4 ,but it should be1--87,elabete1
 pisteusantes71 ,did ye1  upon believing
 receive the ,holy ,ghost80 ,the        
question had reference to  the time of  
their first reception of the gospel4    
,the apostle predicates  his question   
upon the assumption that these men were 
believers2 and he  elsewhere testifies  
that faith is one of the fruits of the  
,spirit4 ,it is  thus evident1 as the   
sequel also shows1 that it was not the  
ordinary  graces of the ,spirit of which
 ,paul inquired1 but his extraordinary  
gifts4 ,such being the purport of his   
question1 the answer is to be           
interpreted in accordance with it4      
8,they said unto him1 ,we have not so   
much as heard whether there be any ,holy
 ,ghost40 ,that is1 ,we have not  heard 
of the miraculous gifts4 8,and he said  
unto them1 ,unto what then  were ye     
baptized8 ,and they said unto him1 ,unto
 ,john's baptism40 ,so  intimately was  
,christian baptism related to the       

baptism and miracles of  ,pentecost1    
that ,paul could not imagine any one to 
have received the  former1 and yet      
remain ignorant of the latter4 ,to      
suppose1 as do some1  that these        
disciples of ,john meant to declare     
themselves ignorant of the  existence of
 the ,third ,person of the ,godhead1 is 
little short of a  contradiction in     
terms1 in view of the essential place   
which was given  to the ,spirit in      
,john's teachings1--even were we to     
ignore the ,old  ,testament testimonies1
 of which ,john's disciples can not have
 been  ignorant4 ,what they meant1 is   
manifest from the whole tenor of the    
narrative4 ,in the result1 the ,holy    
,ghost was bestowed on them by the      
laying on of ,paul's hands1 8and they   
spake with tongues1 and  prophesied40   
,that was the subject of ,paul's        
inquiry1--the subject on  which they    
were ignorant4 ,and the form of         
expression is another example  of the   
style of language which we have seen    

running through the pages of  the ,acts 
on the subject4    ,in striking         
coincidence with the relation of this   
sign1 as representing  the dissemination
 of the gospel to the nations of the    
,gentiles was the  order of its         
manifestation4 ,the command of ,jesus   
was that the gospel  should be preached 
8in ,jerusalem1 and in all ,judea1 and  
in ,samaria1 and  unto the uttermost    
parts of the earth40 ,precisely this was
 the order of  manifestation of the gift
 of tongues4 ,first1 it was given to the
  disciples assembled in ,jerusalem and 
representing all ,judea1 on the day  of 
,pentecost4 ,then ,philip having        
preached in ,samaria1 to the conversion 
of many1 ,peter and ,john were sent     
thither2 and by the laying on of their  
hands1 the gift was conferred upon the  
,samaritans4 7,acts viii1 #ab-ag47      
,afterward1 ,peter was called to the    
house of the ,gentile1 ,cornelius1 and  
upon his preaching1 8the ,holy ,ghost   
fell on all them that heard the  word10 

and they spake with tongues and         
magnified ,god4 7,acts x1 #dd-dg47      
,beside these1 there is but one other   
account1 in which the manner of the     
gift is indicated4 ,it is the case      
already mentioned1 of the disciples of  
,john in ,ephesus4 ,respecting this     
sign1 the following points are to be    
noticed4    #a4 ,as to its nature1 it   
came under the general designation of   
prophecy1  being an inspired utterance  
of the praises of ,god 7,luke i1 #fg1   
#fh71 in  which in the beginning at     
least1 all the assembly1 men and women  
united4  7,acts i1 #ad2 ii1 #a1 #d1 #aa2
 #a ,cor4 xi1 #e47 ,as such1 ,peter     
declared it to  be a fulfillment of the 
prophecy of ,joel4 8,your sons and your 
daughters  shall prophesy4444 ,and on my
 servants and on my handmaidens ,i will 
pour  out of my ,spirit1 and they shall 
prophesy40--vs4 #ag1 #ah4 ,in this      
exercise1 while the hearts and          
affections of the speakers were edified 
by the ,spirit1 in connection with the  

utterances thus inspired1 their         
understandings did not ordinarily       
apprehend the meaning4 7#a ,cor4 xiv1   
#b1  #d1 #ac1 #ad1 #ah1 #ai1 #bh4       
,compare ,rom4 viii1 #bf1 #bg47 ,it was 
in 8another  tongue0 than that which was
 native to the speaker1 and usually to  
him an  8unknown tongue40    #b4 ,it was
 not1 therefore1 designed to facilitate 
the labors of the  apostles1 by enabling
 them to preach in foreign languages2   
and there is  no reason to believe that 
it was ever so used4 ,the ,scriptures   
are silent  on the subject1 and the     
traditions of the primitive church to   
that  effect are worthless4 ,its design 
seems to have been two-fold1--the       
edifying of those upon whom the gift was
 bestowed2--and1 for a sign to  the     
hearers4 7#a ,cor4 xiv1 #bb47 ,of what  
it was a sign1 intimation has  been1    
already1 given4 ,it was a token that    
henceforth the ,spirit of all  grace    
would be bestowed as freely1 and work as
 effectually1 in the  hearts of         

,gentiles1 as of the ,jews2 and that    
,god's praises thus inspired  would be  
equally acceptable to him in every      
tongue and from every  people4    #c4   
,being intended as a sign of the        
ingathering of the ,gentiles1 it seems  
at first1 and until the minds of the    
disciples had become fully imbued  with 
that idea1 to have been very abundantly 
bestowed1 and especially at  ,jerusalem1
 the centre whence the healing waters1  
were to flow4 ,in fact1  its value as a 
great public sign depended materially   
upon the abundance  of the gift1        
whereby1 as on the first occasion1 it   
presented a figure of  all nations      
uniting in the worship of the true ,god 
and our ,savior4 ,but  as the idea      
became familiar to the mind of the      
church1 and the churches  of the        
,gentiles multiplied1 this gift seems to
 have fallen gradually  into a          
subordinate place1 among the many with  
which the church was  endowed4 7#a ,cor4
 xii1 #a-aj47 ,the occasion of its      

importance as a public  sign having     
passed away1 its chief value now        
consisted in the spiritual  edification 
which was ministered to the possessors  
themselves1 in its  exercise 7,ib4 xiv72
 and it gradually disappeared from the  
church4    #d4 ,as the apostles were the
 official witnesses1 appointed by the   
,lord  ,jesus to testify of his         
resurrection and exaltation to the      
baptizing  throne1 this sign was at     
first given in immediate connection     
with1 and  confirmation of1 their       
personal testimony4 ,it was also1 with a
 like  intimate relation to their       
witnessing office1 conferred by the     
laying on  of their hands1 upon         
disciples who had been gathered in by   
the ministry  of others4 ,apart from the
 personal presence and ministry of the  
apostles1 in one or other of these      
forms1 there is no ,scriptural          
intimation1 nor reason to believe1 that 
it was ever bestowed4        ,,section  
,,lxx4--,the ,baptism of ,repentance for

 the ,remission of ,sins4    ,we have   
yet to contemplate the chief and        
crowning glory of ,pentecost4  ,the     
endowments conferred on the apostles1   
and the new spirit infused  into the    
church1 were but subsidiary means2      
glorious indeed2 but only as  they      
ministered to a more glorious end4 ,the 
signs and wonders of the day  were but  
an index hand which pointed away from   
themselves1 and directed  all interest  
and attention to that end4 ,it appears1 
in the baptism of  repentance1 then     
first administered by the ascended      
,savior from his  throne2 the first     
fruits of which were the three thousand 
converts of  that day1 and the harvest  
of which still coming in1 will only then
 be  complete1 when all his redeemed    
shall have been gathered from every     
nation and kindred and people and       
tongue4    ,the baptism of ,john is     
called 8the baptism of                  
repentance40--,acts xix1 #d4  ,but it   
was so1 only as the rock in the         

wilderness was ,christ2 only as  the    
bread and cup of the supper are the body
 and blood of the ,lord4 8,the  baptism 
of repentance1 for the remission of     
sins0 which he preached  7,mark i1 #d71 
was not his own4 ,he preached 8saying   
that they should  believe on him that   
should come after him1 that is1 on      
,christ  ,jesus40--,acts xix1 #d4 ,he   
confessed his own weakness1 and the     
emptiness  and futility of his own      
baptism1 which was only a symbol1       
calling men to  repentance1 but without 
power to confer it4 8,i1 indeed baptize 
you with  water1 unto repentance2 but he
 that cometh after me is mightier than  
,i1  whose shoes ,i am not worthy to    
bear2 he shall baptize you with the     
,holy  ,ghost40--,matt4 iii1 #aa4       
,jesus1 after his resurrection1 told his
  disciples1--8,thus it is written and  
thus it behooved ,christ to suffer1  and
 to rise from the dead the third day2   
and that repentance and  remission of   
sins should be preached in his name1    

among all  nations40--,luke xxiv1 #df1  
#dg4 ,a few days after the baptism of   
,pentecost  had been received1 ,peter1  
in the presence of the rulers of        
,israel1  testified4--8,him hath ,god   
exalted with his right hand2 a ,prince  
and  ,savior1 for to give repentance to 
,israel1 and the forgiveness of  sins40 
,acts v1 #ca4 8,the forgiveness of      
sins10 here1 is the same in the         
original1 as 8the remission of sins10 in
 the other places1 and  especially in   
the statement concerning ,john's        
preaching4 ,this identity  of language  
is undoubtedly designed to indicate     
identity of subject4 ,the  baptism which
 ,john preached1--that of which his own 
was the figure1--was  the true baptism  
of repentance and remission1 which      
,jesus was enthroned  to dispense1--the 
baptism which1 on the day of ,pentecost1
 he bestowed1 by  the outpouring of the 
,spirit1 whose office it is to work     
repentance and  to seal remission4 ,the 
doctrine concerning this baptism1 may be

 thus  briefly summed4 ,by it1 as given 
by the ,lord ,jesus1 the ,spirit is     
breathed into the subjects of grace1    
entering them as a ,spirit of life4     
,this is regeneration1 the immediate    
effect of which is a new nature  formed 
after the image of ,god in righteousness
 and true holiness4 ,the  indwelling    
,spirit and the new nature1 inspired by 
him1 lust against the  flesh and loathe 
sin2 and by consequence induce a true   
repentance and  turning from it1 and a  
pursuit after holiness4 ,at the same    
time1 the  ,spirit with which they are  
baptized1 being in ,christ as the head  
and  source of life to all the body1 and
 in them as members1 unites them to     
,him by such a tie1--the tie of the one 
infinite ,spirit common to both2 so     
that they are1 with him1 one body1 and  
therefore1 in him1 partake in the       
merits of his righteousness1 and in it  
are justified4    ,in that last         
discourse of our ,savior1 to which we   
have already so fully  referred1--that  

discourse which was an immediate        
anticipation and  prophecy of           
,pentecost1--this subject is presented  
in a form of great  interest and        
prominence4 ,in fact1 the thoughtful    
reader will find that  entire discourse 
to center upon the two correlative ideas
 of the unity  of the ,persons in the   
,godhead1 and the unity of believers1 in
 ,christ4  ,moreover1 these two         
doctrines are presented as sustaining   
the most  intimate relation to each     
other4 ,in answer to ,philip's request1 
8,lord  show us the ,father10 ,jesus    
emphasizes with reiteration his own     
unity  with the ,father1 and exhorts the
 disciples1 8,believe me that ,i am in  
the  ,father and the ,father in me40    
,then1 having promised to secure for    
them  the presence and illumination of  
the ,comforter1 he says1 8,yet a little 
while and the world seeth me no more1   
but ye see me2 because ,i live1 ye      
shall live also4 ,at that day1 ye shall 
know that ,i am in my  ,father1 and ye  

in me and ,i in you40--,john xiv1 #h-aa1
 #ai1 #bj4 ,this he  illustrates by a   
parable4 8,i am the vine1 ye are the    
branches4 ,he that  abideth in me1 and  
,i in him1 the same bringeth forth much 
fruit1 for  without me 7severed from me7
 ye can do nothing40--,ib4 xv1 #a-h4 ,in
 the  wonderful prayer which closed that
 discourse1 ,jesus recurs to this       
theme1 in language which from any other 
lips would have seemed profane1  so     
closely does he identify us with the    
glory of the ,godhead4 8,neither  pray  
,i for these alone1 but for them also   
which shall believe on me  through their
 word1 that they all may be one2 as thou
 ,father art in me1  and ,i in thee1    
that they also may be one in us2 that   
the world may  believe that thou hast   
sent me4 ,and the glory which thou      
gavest me ,i  have given them2 that they
 may be one1 even as we are one2 ,i in  
them1  and thou in me1 that they may be 
made perfect in one2 and that the world 
may know that thou hast sent me1 and    

hast loved them as thou hast loved      
me40--,ib4 xvii1 #bj-bc4 ,the 8glory0   
which the ,father gave the ,son and     
,jesus gives his people1 8that they may 
be one10 is the ,holy ,spirit1 who  is  
called 8the ,spirit of glory and of     
,god10 who rests on his people 7#a      
,peter iv1 #ad71 and 8the glory of the  
,father10 by whom ,christ was raised    
from the dead4 7,rom4 vi1 #d4 ,compare  
viii1 #aa2 and #a ,peter iii1 #ah47     
,such is the relation which by the      
baptism of the ,spirit is established   
between ,christ and the ,father and     
believers4 ,touching the manner and     
process of it1 the following are the    
most important points4    #a4 ,each     
,person of the ,godhead severally       
co-operates in this work of  grace4 ,the
 ,father is its ,author and source1 by  
whom the ,son was  commissioned for its 
execution and the ,spirit given him to  
that end4  ,hence1 this gift of the     
,spirit to the people of ,god1 whilst   
made through  the ,son1 is constantly   

referred to the ,father1 as being       
primarily and  essentially his gift4    
,the ,son1 having purchased salvation   
through the  blood of his cross1 is     
commissioned as sovereign administrator1
 to  dispense it to the redeemed1--8to  
give eternal life to as many as the     
,father hath given him40--,john xvii1   
#b4 ,in fulfilling this office1 he1 as  
the ,father's representative and        
likeness1 8can do nothing of himself1   
but what he seeth the ,father do40 ,and 
as the ,father1 having life in  himself1
 has given to the ,son to have life in  
himself1 and to quicken  whom he will   
7,john v1 #ai-cj71 he bestows his       
salvation and quickens his  people1 by  
shedding on them that ,spirit of life   
which the ,father shed on  him4 ,the    
,spirit1 thus given1 dwells in the      
believer in his own proper  character1  
as being the efficient cause of life and
 holiness4    #b4 ,all is postulated    
upon the fact that the ,spirit1 as given
 to and  dwelling in all fullness in the

 ,lord ,jesus1 is the principle and     
spirit  of his life2 by which he was    
born of the virgin2 by which he lived in
  holiness1 and offered himself a       
spotless victim to justice2 by which he 
was quickened and rose from the dead1   
and which1 as his ,spirit1 the  breath  
of his nostrils1 he now breathes into   
whom he will4    #c4 ,in baptizing his  
people1 he imparts to them the same     
,spirit which is  thus in him1 to be in 
them the ,spirit of life1 making their  
bodies his  temples and instruments 7#a 
,cor4 vi1 #ai2 ,rom4 vi1 #ac72 and their
 souls  the subjects of his pervasive   
and transforming power4 7,rom4 viii1 #d1
 #e47    #d4 ,in this baptism1 the ,holy
 ,spirit is not sent as an outside      
messenger  or agent1--a third party     
coming from ,jesus to the objects of his
 grace4  ,to impress us with the height 
of his throne and the exaltation of his 
majesty1 he says1 8,i will send him unto
 you40 ,but1 in the same  discourse1 he 
also says1 8,at that day ye shall know  

that ,i am in my  ,father1 and ye in me 
and ,i in you20 and moreover promises1  
that 8,if a  man love me1 he will keep  
my words1 and my ,father will love him1 
and  we will come unto him and make our 
abode with him40--,john xiv1 #bj1 #bc4  
,the ,father and the ,son are just as   
nigh the believer as is the ,holy       
,spirit1 whose office it is to attest   
their presence and interpret their      
communications to the soul4 ,since the  
,spirit is 8the ,spirit of              
,christ10--is given to him and remains  
in him in all fullness1 it follows1     
that only in him1 can any one receive or
 enjoy the indwelling and graces  of the
 ,spirit4 ,hence1 the style in which1 in
 the narrative of ,pentecost1  the      
baptism is spoken of1 not as the sending
 of a person1 but the  shedding down of 
an element4 8,he hath shed forth        
this40#hg ,hence the  manner in which1  
in ,peter's quotation from ,joel1 it is 
repeatedly said1  8,i will pour out of  
my ,spirit40--,acts ii1 #ag1 #ah4 ,and  

hence the  interpretation which ,jesus1 
by anticipation1 gave to the            
,pentecostal  baptism2 when he breathed 
on the disciples and said1 8,receive ye 
the  ,holy ,ghost20 and the sign of the 
outbreathed mighty breath4 ,hence       
,paul's  testimony1--8,your life is hid 
with ,christ in ,god20 and his          
declaration as  to himself1--8,i live2  
yet not ,i1 but ,christ liveth in me40  
,christ and his  people breathe one     
,spirit and live one life4 ,baptized by 
that one ,spirit  into one body1 and all
 made to drink of that one ,spirit1 they
 are thus  one with him1 8members of his
 body1 of his flesh and of his          
bones40--,eph4  v1 #cj4 ,this union is  
only less close and intimate than that  
of the  ,father and the ,son4 7,john    
xvii1 #ba47 ,on it depends the whole    
process of  justification and grace4    
,footnote #hg3      1 in the neuter     
gender4                  ,,section      
,,lxxi4--,paul's ,doctrine of this      
,baptism4    ,paul1 in one brief        

sentence gives a comprehensive view of  
the manner and  results of this         
,baptism4 8,after that the kindness and 
love of ,god our  ,savior toward man    
appeared1 not by works of righteousness 
which we have  done1 but according to   
his mercy he saved us1 by the washing of
  regeneration1 and renewing of the     
,holy ,ghost1 which he shed on us       
abundantly1 through ,jesus ,christ our  
,savior2 that being justified by his    
grace1 we should be made heirs1         
according to the hope of eternal        
life40--,titus iii1 #d-g4    ,here1 an  
amendment is proposed1 in the fifth     
verse1 so as to read1--8the  laver      
7loutrou7 of regeneration4 ,bishop      
,ellicott declares this  rendering to be
 8indisputable40#hh ,other expositors   
favor it1 and the  ,committees of       
revision of the ,new ,testament have    
honored it by inserting  the word1 in   
the margin of the ,revised ,version1    
here1 and in ,eph4 v1 #bf4  ,a rendering
 thus importunate and intrusive1        

necessitates a critical  examination4   
,the first point to be noticed is that  
the word1 laver1 is  ambiguous2 and in  
the sense which is assumed in its       
insertion in the  text1 is without      
warrant in the ,greek language or       
customs4 8,we know very  little of the  
baths of the ,athenians during the      
republican period2 for  the account of  
,lucian1 in his ,hippias1 relates to    
baths constructed  after the ,roman     
model4 ,on ancient vases1 on which      
persons are  represented bathing1 we    
never find any thing corresponding to a 
modern  bath1 in which persons can stand
 or sit2 but there is always a round or 
oval basin 7loutr or loutrion71 resting 
on a stand1 by the side of  which those 
who are bathing are represented standing
 undressed and  washing themselves1 as  
seen in the following wood-cut1 taken   
from ,sir4  ,w4 ,hamilton's vases40#hi  
,the vessels used by the ,greeks in     
bathing  were1 7#a7 the asaminthos1 in  
which1 sometimes1 the bather sat1 while 

the water was poured over him1 as we    
have seen in the bath of ,ulysses2  7#b7
 the loutr1 the laver1 a vessel neither 
in size nor proportions  adapted to the 
purposes of immersion1 nor ever so      
employed1 but designed  and used as a   
containing vessel for the water2 7#c7   
the pitcher or dipper  7arutaina71 with 
which water was taken from the laver1   
and poured over  the bather4 ,there was 
no bath tub1 nor provision of any kind  
for  immersion4 ,the mode of bathing    
appears in the story1 in ,theophrastus1 
of  one who entered the bathroom        
7balaneion71 and not being promptly     
waited on1 dipping the ladle1           
7arutaina71 poured it over his own      
person1 and declared himself bathed1 8no
 thanks to you40#ij    ,footnote #hh3   
,ellicott's ,commentary1 on ,eph4 v1    
#bf4 ,on the mode of baptism1           
circumstances detract greatly from the  
authority of divines of the    ,english 
church4 ,the doctrine of that body on   
the prerogative of the    church to     

ordain rites and ceremonies has a double
 effect4 ,on the one    hand1 it takes  
away the motive to a thorough study of  
the ,scriptural    evidence on the      
subject4 ,on the other1 it induces a    
sense of    satisfaction in admitting   
that the apostolic mode of baptism was  
by    immersion1 and then pointing to   
the contrary form now in use1 as an     
illustration of the exercise of the     
church's authority over the    matter4  
,when to this is added the veneration   
cherished for 8the    primitive church0 
of the third and fourth centuries1 in   
which    immersion had gained extensive 
footing1 and the recognition of that    
form in the rubric for baptism1         
hereafter quoted 7below1 p4 #ced71 we   
will be justified in looking farther    
before accepting1 as conclusive1    the 
judgment1 however pronounced1 of divines
 of that church4    ,footnote #hi3      
,smith's ,dictionary of ,greek and      
,roman ,antiquities1 article1           
8,balne40 ,the engravings referred to1  

will be found on pages #bjj1 #bjg1      
above4    ,footnote #ij3       1   1    
4    ,theophrastus1 ,char4 #af 7#i74    
,the word loutron was used1 7#a7 for the
 water of the bath4 ,in  ,athenus1 the  
question is asked1 why hot springs      
7therma loutra71  appearing out of the  
ground1 are by all declared sacred to   
,hercules1 if  warm bathing was an      
unmanly luxury1 as some asserted4#ia ,to
 the same  point1 in ,aristophanes1 the 
question occurs1--8,where did you ever  
see  cold ,heracleian baths             
7loutra780#ib ,in ,sophocles1 dipus     
directs  his daughters 8to bring a bath 
7loutra7 of running waters40#ic  ,homer 
represents the curly headed ,hecameda   
heating a warm bath  7loetra74#id ,and  
,euripides describes ,antigone pleading 
to be allowed  8to pour waters 7loutra7 
over the corpse0 of ,polynices2#ie that 
is1  to bathe it for burial4 ,in this   
use of the word1 together with the mode 
of bathing by the pouring of successive 
dippers1 or waters1 over the  person1 is

 explained the fact that the word is    
very rarely found in the  singular      
number1 and in ,homer1 the oldest of the
 classics1 never2  although in its      
plural form 7loetra1 contract1 loutra71 
it  frequently occurs in his poems4     
,this fact is very strongly against the 
supposition that the word contained any 
allusion to the bathing vessel1  which  
would demand the singular number4       
,footnote #ia3      ,athenus1           
,deipnosoph4 xii1 #f 7#eab74            
,footnote #ib3      ,aristophanes1 ,nub4
 #ajea4    ,footnote #ic3          4    
,soph41 d4 ,col4 #aeih4    ,footnote    
#id3           4--,iliad xiv1 #f4       
,footnote #ie3       '     ' 4--,eurip41
 ,phoen4 #affg4    ,the word designated 
7#b47 the washing which was accomplished
 by the  water4 ,in the comedies of     
,aristophanes1 the women in revolt1 warn
 the  men who threaten to assail        
them1--8,if you happen to have soap1 we 
will  give you a bath 7loutron720 which 
they do1 by dashing buckets of  water   

over them4 ,thereupon1 the men run to   
the police1 complaining1--8,do  you not 
know what a washing 7loutron7 these have
 washed us1 just  now1 and that in our  
clothes1 and without soap80#if ,the     
idiomatic  expression here 78to wash a  
washing071 indicates how very close is  
the  relation between the verb louo1 to 
wash1 and its derivative1  loutron1 a   
washing4 ,the one expresses the action1 
or doing2 the other1  the thing done4   
,the same idiom presents itself in      
,antigone's account of  the obsequies of
 her slain brother ,polynices4 8,washing
 it a pure washing  7lousantes agnon    
loutron710 they gathered leaves1 and    
burned 8the poor  remains40#ig          
,footnote #if3          '               
4--,aristophanes1 ,lysist4    #cgg1     
#dfi4    ,footnote #ig3      ,sophocles1
 ,antigone1 #abja4    ,as bathing was   
performed by the outpouring of water on 
the person1 the  word was thence used   
7#c47 to designate libations1 performed 
by a like  outpouring of water1 in honor

 of gods or heroes4 ,thus1 ,agamemnon   
having  been murdered at the instigation
 of his wife ,clytemnestra1 ,orestes    
pours  7loutra7 libations at his        
father's tomb2#ih and ,electra dissuades
  her sister ,chrysothemis from         
fulfilling her mother's commission1 to  
offer 7loutra7 libations at the same    
place1 as a means of averting  coming   
vengeance4#ii    ,footnote #ih3        4
 ,sophocles4 ,elect4 #hd4    ,footnote  
#ii3         4 ,ib4 #dcd4    ,the word  
designates 7#d47 a bathing place4       
,plutarch describes ,alexander  as      
speaking of 8having washed off the sweat
 of battle 7loutr7 with  the bath of    
,darius40#ajj ,in such passages1 the    
controlling idea is not  a supposed     
bathing vessel1 but the cleansing water 
of the bath2 as is  here indicated by   
the form of the participle              
87apolousamenoi71 having  washed off20  
and by the instrumental dative 87loutr71
 with the  bath20 which show that1      
whatever the construction of the bathing

 place  of ,darius1 the ,greek mode was 
present in the mind of ,alexander4 ,the 
idea  of loutron is further illustrated 
by its compounds4 ,at ,athens1 before  a
 marriage1 the bride was bathed with    
water brought from the fountain of      
,callirhoe1 by a young girl1 who was    
hence called 7h loutrophoros71  8the    
bath-water carrier40 ,so1 the fee for   
the privilege of the bath1  was1        
epiloutron1--for the bath4    ,footnote 
#ajj3      1         4    ,plutarch1    
,alexand4 #bj4    ,the voice of the     
classics is clearly against the         
rendering in question4  ,the fact that  
the ,greeks are entirely silent as to a 
washing by  immersion1 or any vessel for
 the purpose1--the distinct name of     
loutr  given to the only vessel that    
contained water1--the bathing performed 
by  pouring1--the use of loutron to     
express such bathing1 and to designate  
the water itself1 where there was no    
vessel1 and libations1 in which  there  
was water poured out1 but no laver1 nor 

bathing1--the primitive and  peculiar   
employment of the word in the plural    
number1--and the  derivatives formed    
from it1 all inure to the one           
conclusion4 ,at least1  in classic      
,greek1 loutron does not mean1 a laver1 
but water for  washing1 and the washing 
accomplished by it2 and that1 with      
intimate  reference to its affusion on  
the person4    ,nor does the            
,hellenistic ,greek utter a different   
testimony4 ,in the ,song  of ,songs1 it 
is said1--8,thy teeth are like a flock1 
shorn1 which came up  from the washing  
7apo tou loutrou740 ,so reads the       
,septuagint4 ,from  ,ecclesiasticus     
7above1 p4 #afi7 we have the proverb1   
8,he that is baptized  from the dead1   
and again toucheth the dead1 what       
availeth his washing  7loutr780 ,here1  
cleansing by the sprinkled water of     
separation is  called loutron1 a        
washing4 ,so ,philo 7above1 p4 #age7    
describes the  purifying rites1 the     
washings 7loutra7 and the sprinklings1  

of the  ,jews4 ,josephus says of the two
 springs of ,machrus1 near the ,dead    
,sea1  the one hot1 and the other cold1 
that 8when mingled together they make a 
most pleasant bath 7loutron740#aja ,and 
,paul1 himself1 writes that  ,christ    
gave himself for the church1 8that he   
might cleanse it1 purifying  it with the
 washing 7t loutr7 of water40 ,here the 
new version must  either make nonsense  
of the passage1 or do violence to the   
,greek4 ,either  it must read1          
8purifying it with the laver10 that is1 
with the bath  tub1 not the washing2 or1
 8in the laver10 a rendering forbidden  
by the  instrumental dative 7t loutr47  
,footnote #aja3      ,jewish ,war4      
,,vii1 vi1 #c4    ,on the other hand1 in
 more than a dozen places1--wherever the
 lavers of  the tabernacle and the      
temple are mentioned1 the ,septuagint is
  loutr1--the same word1 in the same    
sense in which it was used by the       
,greeks to designate the containing     
vessel4 ,in a word1 neither in the      

classics1 nor in ,hellenistic ,greek1 is
 loutron ever found in the sense  of a  
laver1 or bathing vessel4 ,or1 if it is 
so used1 the ,lexicons ignore  it2      
,stephanus1 in his great ,thesaurus1    
knows nothing of it2 and the  advocates 
of that rendering do not adduce it4 ,and
 were such example  found1 it would be  
wholly insignificant as to the          
interpretation of  ,paul1 in presence of
 all these facts4    ,if now1 we ask for
 the evidence in favor of the new       
version1 the answer  presents two       
points1--first1 that certain versions of
 the ,new  ,testament1--the ,vulgate1   
,claromontanus1 ,syriac1 and            
,gothic1--have so  translated loutron2  
and second1 that in accordance with     
,greek usage1  the termination1 on      
7loutron71 justifies the assumption that
 the  word designates an instrumental   
object4 ,as to the first                
consideration1--it may be asserted with 
confidence that we are as fully         
possessed of the means of determining   

the question as were the unknown        
authors of those versions2 and the      
growing prevalence at that time1 of a   
ritualistic spirit in the church1 and   
the consequent introduction of the  form
 of immersion1 sufficiently account for 
the rendering1 apart from  any critical 
considerations4 ,respecting the         
termination1 on1 the  number of examples
 in which it is found in words that     
designate  instrumental objects is too  
few to establish a rule4 ,but were it   
accepted as decisive1 the whole weight  
of its authority is against1  instead of
 being in favor of the proposed         
amendment4 ,a laver1 and  especially a  
,greek laver1 is no instrument of       
bathing4 ,perhaps the  arutaina1 the    
dipper1 might be so called4 ,but the    
water and the  washing1 each are        
instrumental causes of the cleansing1   
the  salvation2 of which1 in the text1  
the apostle says1--8he saved us 7dia    
loutr7 by means of the washing40 ,nor do
 the classics ignore this  relation4    

,plato 7above1 p4 #aha7 asks concerning 
8the washings  7loutra7 and             
sprinklings10--8,are they not effectual 
to one end1 to  render a man pure1 both 
as to body and soul80    ,in the text1  
loutron means1 the washing1 but with    
intimate reference  to the water as the 
means1--a sense which we have just seen 
illustrated  from the classics4         
,strictly1 the regeneration is the      
washing1 of which  the water is the     
instrument4 ,the figure thus used1 the  
apostle  immediately explains4 8,the    
washing of regeneration1 even the       
renewing of  the ,holy ,ghost40 ,as     
water is the instrument of washing1 so  
the ,spirit  shed down by ,jesus ,christ
 is the instrument of that spiritual    
work which  is indicated alike by the   
two identical words1 regeneration1 and  
renewing4 ,paul then proceeds with the  
pronoun 8which10--equally  appropriate1 
in the construction of the original1 to 
the water  7loutrou71 or to the ,holy   
,spirit1 as its antecedent2 and1 in     

fact1  referring to both1 as identified 
in one1--8which water1 even the ,spirit1
  he shed on us abundantly 7dia7 by the 
hand of ,jesus ,christ40 ,orestes       
speaks of himself and companions        
87cheontes loutra7 pouring water0 of    
libation at the tomb4 ,so ,paul speaks  
of 87loutrou hon execheen7 the  water of
 cleansing which ,he shed forth on us40 
,in the latter case1 the  prefix1 ex1   
emphasizes the source of the outpouring1
 but otherwise the  conception and      
action of the two passages is the same4 
,by the hand of  his ,son1 ,god the     
,father from on high sheds his ,spirit1 
and baptizes us  with his renewing      
power4 ,thereby united to the ,lord     
,jesus1 we are thus  invested with his  
righteousness1 and so1 says the text1   
8are justified  by his grace40 ,and     
since by the same union we share his    
relation as  ,son2--8if sons1 then      
heirs10 8according to the hope of       
eternal life40    ,this baptism of the  
,spirit is the theme of frequent        

discussion in ,paul's  writings4 ,he    
particularly dwells on it as being the  
instrumental cause  of that intimate    
unity which exists in the body of       
,christ1 and of  equality in privilege  
among all the members1 ,jews and        
,gentiles4 8,as the  body is one1 and   
hath many members1 and all the members  
of that one  body1 being many are one   
body1 so also is ,christ4 ,for1 by one  
,spirit are  we all baptized into one   
body1 whether we be ,jews or ,gentiles1 
whether  we be bond or free2 and have   
been all made to drink one ,spirit4444  
,now  ye are the body of ,christ1 and   
members in particular40--#a ,cor4 xii1  
#ab-ad1 #bg4 ,here1 the figure of       
baptism is followed up by the           
expression1  8have been all made to     
drink one ,spirit20--literally1 8have   
been all  watered with one ,spirit40    
,the preposition1 7eis7 8into one       
,spirit10  is rejected by the critical  
editors as spurious2 and the verb       
7potizo7  means1 to apply water1 either 

externally or internally1--to water1 to 
cause to drink4 ,compare in the same    
epistle1 #a ,cor4 iii1 #b1 8,i have fed 
you 7epotisa7 with milk20 and           
#f-h1--8;,apollos watered 7epotisen740  
,the same point is set forth in another 
epistle--8,endeavoring to keep the      
unity of the ,spirit in the bond of     
peace4 ,there is one body1 and one      
,spirit2 even as ye are called in one   
hope of your calling2 one ,lord1 one    
faith1 one baptism1 one ,god and ,father
 of all1 who is above all1 and  through 
all1 and in you all4 ,but unto every one
 of us is given grace1  according to the
 measure of the gift of ,christ4444     
,that we henceforth be  no more         
children1 444 but speaking the truth in 
love1 may grow up into  him in all      
things1 which is the ,head1 even        
,christ1 from whom the whole  body1     
fitly joined together and compacted by  
that which every joint  supplieth1      
according to the effectual working in   
the measure of every  part1 maketh      

increase of the body1 unto the edifying 
of itself in  love40--,eph4 iv1 #c-af4  
,that the 8one baptism0 here spoken of  
is that wherein1 8by one ,spirit we  are
 all baptized into one body10 is        
manifest from the connection and the    
analogy of the other passages here      
presented above and below4 ,to suppose  
it to be water baptism1 would be to make
 the apostle exclude that  spiritual and
 real baptism of which water baptism is 
the shadow1 and to  which1 in all his   
writings1 he constantly gives so much   
importance as  the means of the union   
which he here discusses4    ,in another 
place1 the apostle represents this      
baptism as merging all  other relations 
in the one tie of identity with ,christ4
 8,as many of you  as have been baptized
 into ,christ1 have put on ,christ4     
,there is neither  ,jew nor ,greek2     
there is neither bond nor free2 there is
 neither male nor  female2 for ye are   
all one in ,christ ,jesus4 ,and if ye be
 ,christ's then  are ye ,abraham's seed1

 and heirs according to the             
promise40--,gal4 iii1  #bg-bi4 ,here1   
again1 it is clear that the baptism     
spoken of is that of  the ,spirit4 ,the 
oneness with ,christ1 thus complete by  
this baptism1 ,paul  uses as a powerful 
argument of the duty of his people to be
 dead to the  world that crucified him1 
dead to sin and all the works of the old
 man1  and alive only to ,god4 7,rom4   
vi1 #c-f2 ,col4 ii1 #i-aa47 ,these      
passages  will receive special          
consideration hereafter4    ,the unity  
of conception which pervades these      
,scriptures is manifest1 and  makes it  
evident that they all contemplate one   
and the same baptism1  that in which by 
one ,spirit all ,christ's people are    
baptized into one  body1 the spiritual  
body of ,christ4    ,touching the nature
 of this baptism1 the following are the 
chief  particulars3    #a4 ,the entrance
 of the ,spirit shed down by ,jesus is  
regeneration1 or the  new birth4 ,it is 
the imparting of new life to the        

soul1--the introduction  of a principle 
of grace1 8the new man10 which1 like its
 source1 the  eternal ,spirit1 is       
immortal and supreme wherever it exists2
 and which1  sustained and nourished by 
the indwelling ,spirit1 will grow and   
expand  until it gains full and         
exclusive possession of all the         
faculties and  powers1 making the soul  
its seat1 the body its temple1 and the  
members  its instruments4    #b4        
,coincident with this is the death of   
the old man1 the destruction of  the    
controlling principle and power of evil 
in the soul4 ,hitherto1 it  reigned     
supreme4 ,but now1 slain2 and1 cast out1
 it remains1 a 8body of  death0 in the  
members2 offensive in its corruption1   
and by its  loathsomeness acting as a   
stimulus to the opposing principle of   
grace4  7,rom4 vii1 #bd47    #c4 ,the   
result is1 that whereas1 formerly1 the  
sinful affections 8did  work in our     
members to bring forth fruit unto       
death10 8now1 being made  free from sin 

and become servants to ,god10 his people
 have 8their fruit  unto                
holiness40--,rom4 vii1 #e2 vi1 #bb4     
#d4 ,the ,spirit thus given is not a    
transient influence2 but is within the  
believer1 a well of living water1       
springing up unto everlasting life2--a  
well1 from which it is his privilege at 
all times to drink of that one  ,spirit4
 ,thereby1 8to every one of us is given 
grace according to the  measure of the  
gift of ,christ20 so that we 8grow up   
into him in all  things which is the    
,head1 even ,christ40--,eph4 iv1 #g1    
#ae4 ,thus grace is  nourished1 in      
preparation for glory4    #e4 ,while    
such are the effects of this baptism on 
the spiritual condition  of the         
redeemed1 equally important are its     
influences on their external  relations4
 ,the first is their justification4     
,united to the ,lord ,jesus1  as members
 of his body1 the consequence is that   
their sins are laid to  the charge of   
their ,head1 and satisfaction for them  

credited to the  blood of his cross4 ,on
 the other hand1 his righteousness is   
recognized  as theirs1 and in it they   
stand1 not only pardoned1 but justified2
  approved1 and entitled to the         
inheritance of glory4 ,they are         
8accepted  in the ,beloved2 in whom we  
have redemption through his blood1 the  
forgiveness of sins according to the    
riches of his grace40--,eph4 i1 #f1 #g4 
#f4 ,another result is their reception  
to the relation and privileges of       
children of ,god4 ,born of the          
,spirit1--born of ,god1 they are thus by
  inheritance children4 ,members of     
,christ1--the first-born1 the eternal   
,son1--they share in his relation1 and  
are in him sons2 and if sons then       
heirs2--heirs of ,god1 and joint heirs  
with ,christ4    #g4 ,the final result  
is the resurrection unto glory4 8,if the
 ,spirit of  him that raised up ,jesus  
from the dead dwell in you1 he that     
raised up  ,christ from the dead shall  
also quicken your mortal bodies1 by his 

,spirit that dwelleth in you40--,rom4   
viii1 #aa4    ,such is the one baptism1 
of which all ritual baptisms are mere   
shadowy  symbols1--the baptism which    
,paul proclaims1--8,one ,lord1 one      
faith1 one  baptism0 7,eph4 iv1 #e71 a  
baptism1 one and alone from its very    
nature1 as  dispensed by the one only   
,mediator1 in the bestowal of that one  
,spirit1  which belongs to and is       
therefore imparted by him alone4 ,thus  
have we  the perfect antitype of the    
baptisms of the ,old ,testament1--the   
administrator1 ,jesus the great ,high   
,priest2 the element1 that living       
water1 the ,holy ,spirit2 the mode1 his 
outpouring upon us from heaven2  the    
effect1 washing to the corrupt1--life to
 the dead4 ,by this means1  does our    
,baptizer bestow on his people all grace
 for the present time1  and the         
resurrection and glory in the end4      
,,section ,,lxxii4--,noah ,saved by     
,water4    ,beside the places before    
cited1 one remains to be noticed4 ,it is

 #a ,peter  iii1 #ag-bb4 ,there are some
 various readings in the ,,mss41        
although none  that materially affect   
the interpretation4 ,adopting what seem 
the best1  the passage is as            
follows3--8,it is better1 if the will of
 ,god be so1 that  ye suffer for well   
doing1 than for evil doing4 ,for        
,christ1 also1 once  suffered for sins1 
the just for the unjust1 that he might  
bring us to  ,god1 being put to death as
 to the flesh1 but quickened as to the  
,spirit4  ,by which also he went and    
preached to the spirits in prison1      
formerly  disobedient1 when the         
longsuffering of ,god waited in the days
 of ,noah1  while the ark was preparing1
 in which few1 that is1 eight1 souls    
were  saved by water4 ,you also now     
antitype baptism saves 7not the putting 
away of the filth of the flesh1 but     
conformity to the demand of a good      
conscience toward ,god72 by the         
resurrection of ,jesus ,christ from the 
dead2 who is at the right hand of ,god1 

having gone into heaven1 angels  and    
authorities and powers being subjected  
to him40    ,both ,peter and those to   
whom his epistles were addressed1 were  
familiar  with ,paul's writings4 7#b    
,peter iii1 #ae1 #af47 ,in the passage  
here cited1  the preacher of the day of 
,pentecost speaks of that ,spirit       
baptism the  beginning of which he had  
then witnessed1 in a style which        
constantly  reminds us of the language  
and manner of ,paul1 on the same        
subject4 ,if  ,peter speaks of ,christ  
as having been 8quickened by the        
,spirit10 or  rather 8quickened as to   
the spirit10 ,paul tells us that thus he
 became1  8a quickening spirit40--#a    
,cor4 xv1 #de4 ,if ,peter states that   
8antitype  baptism now saves us10 the   
baptism1 that is1 of the ,spirit1 of    
which  water baptism is the type1--,paul
 says that 8,he saves us by the washing 
of  regeneration and renewing of the    
,holy ,ghost1 which he shed on us       
abundantly through ,jesus               

,christ40--,tit4 iii1 #e4 ,peter        
represents this  baptism as saving us   
8by the resurrection of ,jesus ,christ  
from the  dead20 and ,paul1 to the same 
effect1 testifies that 8even when we    
were  dead in sins ,god hath quickened  
us together with him and hath raised us 
up together0 7,eph4 ii1 #a1 #d-f72 and  
that we are 8buried with him in the     
baptism1 wherein also ye are risen with 
him1 through the faith of the  operation
 of ,god who hath raised him from the   
dead40--,col4 ii1 #ab4 ,to the  account 
which1 on the day of ,pentecost1 ,peter 
gave of the exaltation of  the ,lord    
,jesus to ,god's right hand1 he here    
adds1--8angels and  authorities and     
powers being subject to him10--language 
in which we  recognize the style of     
,paul's repeated descants on the same   
theme4 7,eph4  i1 #bj1 #ba2 ,col4 i1    
#af2 ii1 #aj47 ,as ,peter's language is 
so thoroughly  imbued with the style of 
thought and expression of ,paul1 we need
 not  hesitate to interpret the passage 

by the doctrine of the great apostle  of
 the ,gentiles4    ,the design of ,peter
 is1 to encourage the people of ,god in 
the endurance  of injustice and         
persecution for righteousness sake4 ,his
 first argument  is the example of      
,christ1 who suffered patiently the just
 for the  unjust1 8being put to death as
 to the flesh10 that is1 8as to his     
natural life10 8but quickened as to the 
,spirit10 inasmuch as his death  was to 
him the exhausting of the curse under   
which he died1 and was1  therefore1 the 
release of the ,spirit of life which was
 in him1 from all  restraint upon his   
quickening energies1 by which1          
therefore1 he rose  from the dead4      
,thus1 the very sufferings of his death 
were his door of  entrance into life4   
,unexpressed1 but latent in the         
apostles' argument is  the fact which1  
on the same subject1 he states1 in his  
second epistle1  that 8the longsuffering
 of the ,lord is salvation0 7#b ,peter  
iii1 #ae71  that having so pitied the   

ungodly as to die for them1 praying for 
his  enemies on the very cross1 he now  
spares the persecutors of his people1   
if possibly they may repent 7#b ,peter  
iii1 #i71 and that1 in the end1 8the    
,lord knoweth how to deliver the godly  
out of temptations0 7or  persecutions71 
8and to reserve the unjust unto the day 
of judgment to be  punished40--,ib4 ii1 
#i4 ,this1 he illustrates by the case of
 ,noah and the  old world4 ,the question
 as to 8the spirits in prison0 7,vs4    
#ai71 does not  belong to the present   
inquiry4 ,the point of interest is the  
eight souls  8saved by water40--,vs4    
#bj4 ,to understand this1 it is         
necessary to keep it  distinctly in mind
 that the point to which the apostle's  
argument is  directed is1--the righteous
 suffering persecution1 and the         
persecutors  spared4 ,he assumes what   
can not but have been the fact1 that    
during the  one hundred and twenty years
 of the building of the ark1 ,noah1 8a  
preacher of righteousness0 7#b ,peter   

ii1 #e71 was exposed to bitter          
persecution4 ,if we consider that 8the  
earth was filled with violence0  7,gen4 
vi1 #aa-ac71 that ,noah's preaching     
could not but be exceedingly  offensive 
to those whose wickedness he reproved1  
and that his holy life1  as 8he walked  
with ,god10 and his building of the ark1
 by which he  8condemned the world0     
7,heb4 xi1 #g71 combined to intensify   
the hostility1  it must be evident that 
nothing but the almighty protection     
under which  he was sheltered could have
 saved him and all his from speedy      
destruction4 ,it also seems to be       
implied by the language here1 and by    
the connection in which ,peter elsewhere
 introduces the same matter 7#b  ,peter 
ii1 #e-i71 that when the flood came1 the
 enmity and hatred had  reached a       
crisis2 so that the call to enter the   
ark was like the  bringing of ,lot out  
of ,sodom1 a rescue from present        
destruction by the  wicked4 ,thus1 the  
very waters which purged the world by   

sweeping away  the ungodly1 were the    
salvation of the eight persons1 who shut
 up in the  ark1 were upborne upon their
 bosom4 ,they were 8saved by water10    
while1  as it rose1 the world ready to  
perish would1 in mad and impotent       
despair1 have wreaked a blind vengeance 
upon the prophet and his family1  for   
the terrible judgment of ,god2 like     
,ahab with ,elijah1 in the days of  the 
famine4 ,but 8the ,lord shut him in0    
7,gen4 vii1 #af71 and the waters  bore  
them up1 safe amid their perishing      
enemies4    ,peter next points out that 
analogous to this is the salvation of   
,christ's people1--that as the waters of
 the deluge were the destruction  of the
 old world1 but life to the new1 to     
,noah1 and his house1--so the  baptism  
of the ,spirit is death to the old man1 
but life to the new1  through union with
 the ,lord ,jesus and participation in  
his life4 8,you  also1 now1 antitype    
baptism saves1 by the resurrection of   
,jesus ,christ  from the dead4          

,forasmuch then as ,christ hath suffered
 for us in the  flesh1 arm yourselves   
with the same mind2 for he that hath    
suffered in  the flesh0 7that is1 as    
stated immediately after1 he that hath  
become  8partaker of ,christ's          
sufferings071 8hath ceased from         
sin40--,ch4 iv1 #a1  #ac4 ,here we      
recognize perfect identity of thought   
and argument with what  has already     
appeared in ,paul's writings4 8,so many 
of us as were baptized  into ,jesus     
,christ1 were baptized into his death4  
,therefore1 we are  buried with him by  
the baptism into his death1 that like as
 ,christ was  raised up from the dead by
 the glory of the ,father1 even so we   
also  should walk in newness of         
life40--,rom4 vi1 #c1 #d4    ,the       
conclusion of ,peter's argument is      
found1 a little farther  on1--8,beloved1
 think it not strange concerning the    
fiery trial which is  to try you1 as    
though some strange thing happened unto 
you4 ,but rejoice1  inasmuch as ye are  

partakers of ,christ's sufferings1 that 
when his glory  shall be revealed1 ye   
may be glad also with exceeding         
joy40--#a ,peter iv1  #ab1 #ac4 ,so     
,paul says1 8,if so be that we suffer   
with him1 that we may be  also glorified
 together40--,rom4 viii1 #ag4 ,it is    
evident that the two  great apostles are
 perfectly united in their testimony    
concerning this  baptism and its        
relations to the plan of salvation4     
,in the foregoing exegesis1 ,i have     
regarded both forms of the pronoun in   
the beginning of the twenty-first verse1
 as alike spurious2 at the same  time   
that the language of that verse is      
understood as containing a  reflex      
allusion to ,noah and his family 8saved 
by water40 ,the phrase  8antitype       
baptism0 does not1 it is true1          
necessitate the previous  mention of a  
type baptism4 ,but it certainly does    
invite us to look for1  and expect such 
mention1 an expectation confirmed by the
 presence of the  particles1 8also1     

now40 8,you1 also1 now1 antitype baptism
 saves40  ,here seems to to be an       
allusion to something in the past1      
corresponding  to the antitype baptism  
of the present4 ,and when we find the   
immediately  preceding mention of the   
salvation by water of ,noah and his     
family1 we  can not be mistaken in      
recognizing this as the type to which1  
in the  phrase 8antitype baptism10      
,peter refers4 ,the salvation1          
therefore1 of  ,noah by the waters of   
the deluge was a baptism4 ,dr4 ,dale    
asserts the ark  and not the water1 to  
have been the instrument of the         
salvation1 and  quotes examples to      
justify the translation of dia hudatos1 
by  8through the water10 as a medium and
 not an instrument4 ,but 7#a47 it  is1  
of course1 true that this is one meaning
 of dia4 7#b47 ,one of his  examples1   
8faith tried by fire0 7#a ,peter i1 #g71
 shows that it may also  express        
instrumental relations4 7#c47 ,more     
pertinent would have been a  citation of

 the parallel clause which immediately  
follows the phrase in  question4 ,as    
,noah is stated to have been saved 8by  
water0 7dia  hudatos71 in the typical   
baptism1 so 8antitype baptism saves us  
by the  resurrection 7dia anastases71 of
 ,jesus ,christ40 ,the parallel1 here1  
between type and antitype1 requires that
 in both clauses1 the  preposition      
should be understood in the same sense2 
and1 as in the  antitype1 dia certainly 
points out the resurrection of ,christ1 
as  being the instrument or means of our
 salvation1 so in the type1 must we     
understand it to designate the waters of
 the flood as the means of  ,noah's     
deliverance4                ,,section   
,,lxxiii4--,christ's ,baptizing         
,administration4    ,thus ,jesus fills  
the throne in the heavens1 and possesses
 all power and  prerogative for         
accomplishing the purposes of the       
,godhead1 concerning  the human         
race--the redeemed and the lost2        
concerning ,satan and his  angels1 and  

the whole universe of ,god1 moral and   
physical1 as  inseparably connected with
 the moral history and destinies of     
these4 ,and  thus1 in every aspect of   
his work1 as it progresses1 from the day
 of  ,pentecost to the final            
consummation and glory1 he is in the    
exercise of  that office wherein he was 
announced by his herald ,john1 as he    
that  should baptize with the ,holy     
,ghost1 and with fire1--that office of  
the  gracious aspects of which as toward
 his people1 the baptism of water has   
been1 for all ages1 the symbol and seal4
 ,for1 on ,pentecost1 ,jesus only  began
 to fulfill the prophecy and            
promise1--8,i will pour out of my       
,spirit  on all flesh40 ,not even yet is
 the breadth of its meaning             
accomplished4  ,he will continue to     
breathe his ,spirit into his people1    
till all are  gathered in4 ,so1 of them1
 individually1 the purifying1 although  
assured  by the first baptism which they
 respectively receive1 is brought to    

fruition only through the daily         
breathings of ,christ's life in them1   
the  influences of his ,spirit          
quickening them continually2 as the     
leper was  not cleansed by one affusion1
 but was sprinkled seven times4 ,and    
while  the idea of baptism has special  
reference to the first act of grace in  
bestowing the ,spirit1 it views that act
 as comprehensive of the whole  process 
of grace1 which is potentially involved 
in1 and secured by it4    ,it is not for
 us to know the times and seasons 8which
 the ,father hath  put in his own       
power40--,acts i1 #g4 ,but1 respecting  
some things of vital  interest as to the
 order and issue of coming events1 in   
the history of  ,christ's baptizing     
office1 we do know by the testimony of  
,god4    #a4 ,whatever1 to our limited  
and carnal apprehensions1 may be the    
mysteries of the past history of the    
gospel in the world1 there has been  no 
lack of power in the baptizing scepter  
of ,christ1 nor mistake in its          

exercise4 ,the ,baptizer is that ,son of
 man in whom dwelleth all the  fulness  
of the ,godhead bodily1 and who is the  
personal ,wisdom of ,god1  and the      
,power of ,god4 ,his blood paid the     
price of salvation4 ,his arm  overcame  
and his heel crushed the serpent1 during
 the days of his  humiliation in the    
flesh4 ,and now1 enthroned in power1 he 
doeth in his  wisdom according to his   
pleasure4 ,if the heathen of old could  
say1 8,the  mills of the gods grind     
slow1 but they grind exceeding fine10   
well may  we confide in our ,king1 that 
he need not make haste1 in the          
fulfillment  of his purposes4 8,beloved1
 be not ignorant of this one thing1 that
 one  day is with the ,lord as a        
thousand years1 and a thousand years as 
one  day40--#b ,pet4 iii1 #h4 ,four     
thousand years rolled by1 before the    
promise  made to the fallen woman in the
 garden was fulfilled1 in the virgin    
birth of the babe of ,bethlehem4 ,and   
now1 8the vision is yet for an          

appointed time2 but at the end it shall 
speak and not lie2 though the  promise  
tarry wait for it2 because it will      
surely come2 it will not  tarry40--,hab4
 ii1 #c4    ,it does not fall in with   
the purposes of the present discussion  
to enter  into the prophetic question1  
as to the time and manner of the future 
developments and glory of the           
,redeemer's kingdom4 ,respecting it1 one
  thing is certain4 ,the past has been a
 time of the hiding of his power2  but  
the light of the knowledge of the glory 
of the ,lord will yet cover  the earth  
as the waters cover the sea4 ,the       
,branch of ,jesse 8shall stand  for an  
ensign of the people2 to it shall the   
,gentiles seek2 and his rest  shall be  
glorious40--,isa4 xi1 #aj4    #b4 ,every
 soul to whom the grace of ,god has     
come1 from the day of  ,pentecost to    
this hour1 has received it from the     
immediate hand of  ,jesus1 baptizing him
 with the ,holy ,ghost4 ,and so it will 
be to the end4  ,thus1 each one so      

redeemed is a new proof and pledge that 
,jesus fills  the throne1--that ,satan  
and all the powers of darkness are under
 his  feet2 and that the hearts of men  
are in his hands1 to give eternal life  
to as many as the ,father hath given    
him4    #c4 ,when the end shall come1   
and the mystery of ,god shall be        
finished1 it  will appear that in every 
aspect of the issues joined with ,satan1
  triumph and glory crown the head of   
the ,son of man4 ,nor will it be the    
mere force of physical omnipotence      
crushing the feebler powers of ,satan4  
,but the glory of perfect righteousness1
 of wisdom and understanding1 of        
counsel and might1 of knowledge and fear
 of the ,lord1 in the ,head and  leader 
of the salvation1--a perfection1 not    
merely of moral excellence  but of all  
gifts and endowments1 tried and proved1 
first1 in the form of  a servant under  
the law1 in obedience and sufferings1   
amid the  temptations of the world and  
the flesh1 the wiles of the devil1 and  

the  inflictions of ,god1--a perfection 
then shown upon the throne of glory1 in 
administering with perfect wisdom and   
perfect skill the vast and various      
affairs of ,god's boundless empire1     
thwarting and turning to confusion  the 
plots and policies of ,satan and his    
angels1 rectifying the disorders        
wrought by the enemy1 and vindicating   
,god's glory impeached through man4     
,it will be a moral triumph revealed in 
each one of the redeemed1 once a        
prostrate slave of ,satan and sin1      
baptized and quickened1 and aroused to  
struggle for liberty1 and made more than
 conqueror1 in the conflict1  through   
the grace and ,spirit of ,christ1 over  
,satan and all his powers  without1 and 
indwelling sin and corruption1--each one
 scarred with the  wounds of battle1 but
 all--the crushed serpent writhing      
beneath their  feet1--wearing the white 
robes of triumph and waving the palms of
  victory2--all clothed in the          
righteousness of ,one1 and each grown to

 the  stature of ,christ1 in the        
perfection of holiness and beauty1 after
 the  image of ,god4    ,it will be the 
moral triumph of the whole ransomed     
host1 by one ,spirit  baptized into one 
body1 her garments of wrought gold and  
needle-work1  received and revealed1    
spotless and complete in all divine     
perfections1--the bride of the ,lamb1   
the glory of her husband1 as he is  the 
image and glory of ,god4 7#a ,cor4 xi1  
#g47 ,in them shall the  principalities 
and powers in the heavenly places behold
 and study and  admire the reflected    
likeness of the unapproachable glory of 
the  infinite ,invisible4    ,it will be
 the triumph involved in all this       
revelation of glory and  blessedness in 
contrast with the spectacle of ,satan   
and his followers  and work1 exposed    
before all intelligences1 in shame and  
everlasting  contempt2--his achievements
 seen in discord and darkness1 in sin   
and  suffering and sorrow1 in           
lamentation and woe1 in the loss to him 

and to  his of all the divine           
perfections in which they were created1 
and in  distortion1 deformity and       
discord1 possessing and pervading them  
all2  his confident wisdom and power    
turned to imbecile folly1 and his       
conspiracies and wiles made the         
occasions and means of fulfilling ,god's
  plan which he opposed1 and crowning   
the ,son of man with glory4    ,the true
 dignity and significance of the rite of
 baptism can only then  be adequately   
realized when we appreciate this        
comprehensive extent and  grandeur of   
the baptizing office of ,christ1        
signified by it4 ,in the  fulfillment of
 that office he now orders all things2  
and its exercise  must be continuous to 
the end4 ,the ,great ,baptizer must     
breathe the  ,spirit of life into all   
that mighty multitude1 out of every     
generation  and race1 whom the ,father  
has given ,him4 ,he must send fire upon 
the  earth1 and divide between his      
people and his enemies1 and vindicate   

the  ,father's sovereignty and grace in 
all his dealings with the wicked4 ,he   
must1 at last1 by the quickening virtue 
of the baptism of ,his ,spirit1  raise  
up his saints1--their bodies glorious as
 his own glorious body1 and  their souls
 perfect in holiness1--and place them on
 the throne of  judgment with himself2  
judge and cast the wicked out of his    
kingdom2  confirm the holy angels in    
rectitude and blessedness1 and cast     
,satan1--thwarted1 defeated and bound in
 chains of darkness1--into the gulf  of 
fire1--him and his angels and followers4
 ,he must purge the earth and  heavens  
with fire1 from the defilement which    
,satan and sin have wrought1  and out of
 them create and adorn the new heavens  
and the new earth1 the  abode of        
righteousness1 the home of the holy and 
the blessed1--where the  many sons shall
 dwell with ,god and the ,lamb4 ,he must
 make all things  new4    ,then may the 
triumphant ,son of man proclaim his work
 accomplished1 and  his office ended4   

,then may he1--not now from the cross1  
but from the  throne1--cry1 8,it is     
finished60 8,the former things are      
passed away1 and  behold ,i have made   
all things new40 ,sin and the curse are 
abolished2--tears1 and death1 and       
sorrow1 and crying1 and pain are no     
more2 and in life and immortality the   
earth-born sons of ,god possess the     
glory4    8,it is done60 ,the floor is  
purged2 the garner filled2 and the chaff
  burned4 ,the baptism is accomplished4 
,then shall the ,son1 his commission    
fulfilled1 deliver up the kingdom to    
,god even the ,father1 and shall        
himself also be subject to ,him that put
 all things under him1 that ,god  may be
 all in all4 7#a ,cor4 xv1 #bd1 #bh47   
,,section ,,lxxiv4--,argument from the  
,real to ,ritual ,baptism4    ,thus is  
,jesus revealed in characters of        
unspeakable grandeur1 as the  true and  
only ,baptizer1--his the real baptism1  
of which all others are  mere shadows4  
,his baptizing office is the very end of

 his exaltation1  the peculiar and      
distinguishing characteristic of his    
throne and  scepter4 ,as the cross of   
,christ is the symbol of the whole      
doctrine of  his humiliation1 sorrow and
 death1 so his baptizing scepter        
represents  the whole doctrine of his   
exaltation his kingdom and glory4 ,and1 
as the  sacrament of the supper shows   
forth his abasement and atonement for   
sin2  so1 that of baptism proclaims the 
glory and power of his exaltation1 and  
the riches of salvation and grace which 
he sheds on his people from on  high4   
,the ritual ordinance therefore if true 
to its office1 must be true  to the     
similitude of the real baptism1--must   
represent and proclaim those  very      
things which are realized in the office 
and work of the great  ,baptizer4 ,but  
what has the real baptism to do with the
 humiliation of  ,christ1 in any of its 
aspects8 ,and1 especially1 what has it  
to do with  the burial of his dead body8
 ,with the throne of his power1 the     

prerogatives of his scepter1 the grace1 
the grandeur and the glory of  his      
achievements to the end1 its relations  
are intimate and from them  inseparable4
 ,but with humiliation and shame1 with  
death and the grave1  it holds no       
relations but those of boundless        
distance and infinite  contrast4        
,here then1 at the culminating point in 
the history of baptism and the  plan of 
,god's grace1 as identified with it1 the
 divergence of the  immersion theory    
from the statements1 conceptions and    
principles of the  ,scriptures on the   
subject interposes between them a       
widening and  deepening gulf1 broad1    
profound and impassable4 ,whilst the    
,scriptural  rite points exultingly     
upward to ,christ's high throne1 and    
calls us to  lift up our heads and      
admire and adore the height of his      
majesty and the  grace and grandeur of  
his baptizing work1--the immersion      
theory  constrains its votaries1 with   
bowed heads and stooping forms1 to grope

  among the graves1 in the vain endeavor
 to trace some fanciful  resemblance    
between the rite which they espouse and 
the form and manner  of the burial of   
the dead1--a burial1 too1 which1 as thus
 imagined1 the  crucified ,one never    
received6    ,the doctrine of the real  
baptism is thus utterly incongruous to  
that of  immersion4 ,equally            
irreconcilable with that form are all   
the phenomena  and expressions used in  
connection with the administering of    
,christ's  baptism4 ,the sound from     
heaven as of an outbreathed mighty      
breath poured  down1 and filling all the
 place1 was the only phenomenon of      
,pentecost  indicative of form or mode4 
,and its mode was affusion1 or          
outpouring1  and descent from above4    
,the language in which the transaction  
is  everywhere described and referred to
 is equally specific and invariable4    
,it was a shedding down--a pouring      
down--a falling upon--a filling of the  
disciples2--a style of expression used1 

not on the occasion1 only1 but in  every
 subsequent allusion to the subject4    
,so1 the prophecy cited by  ,peter is an
 express definition of this as the mode4
 8,i will pour out of  my ,spirit40     
,but1 more than this1 it identifies the 
outpouring of  ,pentecost with all those
 ,old ,testament prophecies1 in which   
the gift of  the ,spirit is spoken of in
 terms of pouring and sprinkling4 ,all  
these1  again1 as we have formerly seen1
 are intimately associated with the     
baptisms of the ,levitical system4      
,those baptisms represented in ritual   
form the things which the prophets set  
forth in analogous figures4 ,if         
,christian baptism departs from the ,old
 ,testament mode1 it to the same  degree
 departs from the form in which the     
grace of ,pentecost is  uniformly       
predicted1 represented1 described1 and  
referred to4    ,the attempt is made to 
evade the force of these facts by the   
assertion  that the 8sound from heaven  
as of a rushing mighty wind10 8filled   

all  the place where they were sitting20
 and that the disciples were immersed   
in it4 ,but 7#a47 the immersion thus    
imagined is1 an inversion of the        
,baptist theory4 ,the result of an      
admitted affusion1 it is an application 
of the element to the person1 and by a  
sustained analogy1 on ,baptist          
principles1 would require that the grave
 should have been brought and  put about
 the body of ,jesus1 and that1 in water 
baptism1 the element  should be poured  
over the subject1 until he is covered1  
although  drowning would be the         
inevitable result4 7#b47 ,there is1 in  
fact1 no  analogy1 except in the jingle 
of words1 between an immersion in water1
  which is immediately and inevitably   
fatal to life1 and an immersion in  the 
vital air1 which is the very breath of  
life1 the withdrawal of which  is fatal4
 7#c47 ,if ,christian baptism sustains  
any real relation at all to  the baptism
 of the ,holy ,spirit1 which ,christ    
administers--as it assuredly  does--it  

is that of type to antitype--of a       
similitude to the reality4 ,both  the   
form and the meaning of the rite must be
 derived from the nature of  the        
reality1 of which it is the symbol4 ,if 
then the immersion of the  disciples in 
the wind or breath of ,pentecost is the 
antitype symbolized  in the outward form
 of baptism1 the ordinance means1 not   
the burial of  ,christ's dead body1 but 
the imparting of his ,spirit of life to 
his  people4 ,thus the ,baptist theory  
of the form and meaning of the ordinance
  is exploded1 since the two ideas can  
not stand together4 ,they are  mutually 
destructive and the incongruity is fatal
 to the whole scheme1  which can not    
stand without an immersion on           
,pentecost2 and can not  endure the     
crucial test of the only immersion which
 they can pretend to  discover there4   
,the alternative is inexorable4 ,if that
 which ,christ dispenses is the  normal1
 the antitype1 baptism1 then by it the  
ritual baptisms of both  economies are  

to be interpreted2 and their            
signification is to be found1  not in   
the sepulchre1 but on the throne--in the
 ,spirit thence poured out1  and the    
life and salvation thence               
dispensed2--and the form of the         
ordinance must needs correspond to its  
meaning4 ,if1 on the other hand1        
immersion in water is the normal        
baptism1 and the burial of the body of  
,jesus1 its meaning1 then the baptism of
 ,pentecost with all its phenomena  and 
doctrine is to be struck from the       
record1 as no baptism at all4 ,if  that 
which ,christ dispenses is baptism1     
immersion is not4                       
,,part ,,xii4                           
,,the ,,baptist ,,argument4             
,,section ,,lxxv4--,baptizo and the     
,resurrection4    ,the argument in proof
 that the disciples of ,john and of     
,christ were  immersed comprehends four 
essential propositions4 7#a7 ,that      
baptizo  means1 to dip1 to plunge1 to   
immerse1 to submerge1--one or other of  

these1 and nothing else2 7#b7 ,that the 
prepositions1 eis1 en1 ek1  and apo1 as 
used in the ,new ,testament1 in         
connection with baptizo1  require and   
enforce that meaning2 7#c7 ,that the    
resort of ,john to the  ,jordan1 and to 
,enon1 8because there was much water    
there10 is conclusive  to the same      
effect2 7#d7 ,that ,paul1 in saying that
 we are 8buried with  ,christ in        
baptism10 refers to the form of         
immersion2 7#e7 ,it is1  moreover1 held 
that the account of the baptism of the  
,ethiopian eunuch  shows it to have been
 by immersion4 ,the last point will be  
considered  further on4    ,as to       
baptizo1 enough has already appeared to 
render it certain that  the definition  
heretofore insisted on by ,baptists is  
untenable1 and that  the word1 in       
itself1 determines nothing as to form4  
,it was formerly  maintained as         
unquestionable1 that bapto and baptizo  
are strictly  equivalent2 and that the  
meaning is1 8to dip1 and nothing but    

dip40 ,this  assumption may now be      
considered obsolete4 ,it is definitely  
abandoned by  the ablest representatives
 of immersion4 ,dr4 ,conant having been 
appointed thereto by the ,american      
7,baptist7 ,bible ,union entered into an
  elaborate investigation of 8,the      
,meaning and ,use of ,baptizo40 ,in a   
treatise published under that title1 he 
thus states the result4 8,the  word1    
immerse1 as well as its synonyms1       
immerge1 etc41 expresses the  full      
import of the ,greek word1 baptizein4   
,the idea of emersion is not  included  
in it4 ,it means simply to put into or  
under water2 without  determining       
whether the object immersed sinks to the
 bottom1 or floats  in the liquid1 or is
 immediately taken out4 ,this is        
determined1 not by  the word1 itself1   
but by the design of the act1 in each   
particular case4  ,a living being1 put  
under water without intending to drown  
him1 is of  course to be immediately    
withdrawn from it2 and this is to be    

understood1 whenever the word is used   
with reference to such a case4 ,but  the
 ,greek word is also used where a living
 being is put under the water  for the  
purpose of drowning1 and of course is   
left to perish in the  immersing        
element40#ajb ,it is of the primary     
meaning of the word that  ,dr4 ,conant  
here speaks4 ,as we have already seen1  
he also recognizes a  secondary meaning1
 the importance of which he entirely    
ignores4 ,as to  the former1 the        
admission here transcribed is           
conclusive1 although  obscured by       
ambiguous and impertinent explanations4 
,no verb can  8determine0 any thing     
subsequent to the completion of its own 
proper  action4 ,the healed paralytic1  
8departed to his own house40 8,paul     
arose and was baptized40 8,john came    
baptizing40 ,he that should  explain    
that 8departed0 does not of necessity   
imply that he never  returned1 that     
,paul may have sat down again2 and that 
for all the  meaning of 8came0 ,john may

 afterward have gone away1 would be held
  guilty of puerile trifling4 ,of       
course1 baptizo determines nothing but  
its own action4 ,the explanation of ,dr4
 ,c4 that the word does not  determine  
whether the object sinks to the bottom  
or is immediately taken  out1 is not    
trifling1 because open to a more serious
 charge4 ,it is a  diligent1 although   
undoubtedly unconscious obscuring of the
 subject1  induced by the instinctive   
recoil of the author's own mind from the
  picture drawn by his definition4 ,he  
is therefore impelled to retire it  into
 the background and veil its nakedness  
in the drapery of  explanations1 by     
which he is as much confounded as are   
his  readers1--explanations wholly      
impertinent to the question in hand1    
which  is the meaning of baptizo4 ,that 
word1 in its primary classic sense1 as  
here defined1 expresses a definite and  
completed act4 ,when by one  continuous 
process a person or thing is put into   
the water and  withdrawn1 it is not a   

baptizing1 in the classic meaning1 but a
  bapting1 a dipping4 ,it is true the   
word does not determine 8whether  the   
object immersed sinks to the bottom or  
floats in the liquid1 or is  immediately
 taken out10 provided that by           
8immediately10 is not to be  understood1
 instantaneously1--provided that by the 
baptism1 the object is  deposited in the
 water and left there4 ,the emersion1 if
 it take place at  all1 must be a       
distinct and subsequent act1 and can not
 be performed as  a part of the         
baptizing4 ,this1 ,dr4 ,kendrick1       
professor of ,greek in the  ,rochester  
,university1 and a member of the        
,american ,committee of ,revision  on   
the ,new ,testament1 in his review of   
,dr4 ,dale1 most emphatically  concedes1
 with italics and emphasis none the less
 significant because of  the intense    
irritation which breathes in his        
article4 8,granting that  bapto1 always 
engages to take its subject from the    
water 7which we  do not believe71 and   

that baptizo never does 7which we       
readily admit71  we have ,mr4 ,dale's   
reluctant concession that it interposes 
no obstacle  to his coming out40        
,baptizo 8lays its subject under the    
water2 it does  not hold him there a    
single moment4 ,its whole function is   
fulfilled with  the act of submersion4  
,it offers no shadow of an obstacle to  
his instant  emergence from his watery  
entombment4 ,we have the utmost         
confidence in  the kindly purpose of    
baptizo1 and of ,him who has made its   
liquid  grave the external portal to his
 kingdom4 ,neither it nor ,he intends to
  drown us4 ,we let baptizo take us into
 the water1 and can trust to  men's     
instinctive love of life1 their common  
sense1 their power of  volition and     
normal muscular action1 to bring them   
safely out40 8,the law  of ,god in      
revelation sends the ,baptist down into 
the waters of  immersion2 when it is    
accomplished1 the equally imperative law
 of ,god in  nature brings him safely   

out40 8,as between the two baptizo and  
bapto1 baptizo is the appropriate word1 
partly from its greater  length1 weight 
and dignity of form1 and still more from
 its distinctive  import4 ,it is not a  
dipping that our ,lord instituted1 but  
an immersion4  ,he did not command to   
put people into the water and take them 
out  again2 but to put them under the   
water1 to submerge them1 to bury  them1 
symbolically1 in the grave of their     
buried ,redeemer2 like him  indeed1 not 
to remain there1 but with him to arise  
to newness of life4  ,this arising1     
though essential to the completeness of 
the transaction1  could not be included 
in the designation of the rite1 any more
 than the  rising of the ,redeemer could
 be included in the words denoting his  
crucifixion and burial40 8,we repeat    
with emphasis1 for the consideration  of
 our ,baptist brethren2 ,christian      
baptism is no mere literal and          
senseless #8dipping1' assuring the      
frightened candidate of a safe exit     

from the water2 it is a symbolical      
immersion1 in which the believer  goes1 
in a sublime and solemn trust1 into a   
figurative burial1 dying to  sin for a  
life with ,christ2 and just as far as   
,mr4 ,dale's distinction  holds good    
7which even thus far he has not         
established71 baptizo1  and not bapto is
 the only suitable designation of the   
baptismal  ordinance4 ,the early        
,israelites were baptized to ,moses in  
the cloud and  in the sea4 ,they emerged
 indeed1 and were intended to emerge at 
last4  ,but it was in their wondrous    
march1 through that long and fearful    
night1  with the double wall of water   
rolled up on each side1 and the column  
of  fiery cloud stretching its          
enshrouding folds above them1--it was in
 this1  and not in the closing emersion 
that they were baptized into their      
allegiance to their great ,lawgiver and 
,leader40#ajc    ,footnote #ajb3        
,the ,meaning and ,use of ,baptizein1 p4
 #hh4    ,footnote #ajc3      ,review of

 ,dale's ,classic ,baptism1 in the      
,baptist ,quarterly1    ,of the baptism 
of ,israel1 we shall take notice        
hereafter4 ,in these  passages1 it is   
evident that the distinguished professor
 #ahfi1 pp4 #adb1  #adc4 is as much     
disturbed at the apparition of his own  
raising as is ,dr4  ,conant4 ,at first  
he seems determined to face it squarely1
 and calls upon  his ,baptist brethren  
to look and see that it is nothing      
dangerous4 ,but  suddenly1 he crosses   
himself1 and starts back in a hurried   
talk of the  resurrection of ,christ and
 the rising of his people to newness of 
life2  all of which is very true and    
precious1 but1 has no more to do with   
the  question in hand1 himself being    
witness1 than has the doctrine of       
original sin4 ,the question is1 the     
meaning of baptizo1 and the  professor  
admits that it has no part in the       
resurrection4 ,the very  perplexing     
position in which he found himself1 is  
some apology for the  confusion of ideas

 and the incongruities which appear in  
his statements4  ,he is discussing the  
relative merits of the two words bapto  
and  baptizo4 ,the former1 in its       
primary and ordinary meaning1 he can but
  acknowledge1 engages both to put its  
subject into the water and take him  out
 again2 while baptizo only puts him in4 
,the latter1 says the  professor1 was   
chosen because of this its distinctive  
import1 because  the command was1 not   
8to put the people into the water and   
take them  out again2 but to put them   
under the water1--to submerge them40    
,but  before he is done1 we are told    
that the coming out1 8though essential  
to  the completeness of the transaction 
could not be included in the            
designation of the rite40 ,does 8the    
transaction10 here mean the life  saving
 operation which he confides to the     
8instinctive love of life1  common      
sense10 etc8 ,or1 are we correct in     
supposing it to mean that  baptismal    
rite which he is discussing8 ,and if the

 latter be the design1  how is the      
statement to be reconciled with the     
reason just before given  for the       
employment of baptizo1 because it does  
not take the subject  out of the water1 
while bapto does8 ,waiving this         
difficulty1 the  question occurs1--,why 
the rising 8could not be included in the
  designation of the rite10 seeing bapto
 was ready to add that very idea  to the
 meaning of baptizo8 ,the question is   
anticipated by the  professor1 and the  
answer given4 ,it is because the latter 
word has  8greater length1 weight1 and  
dignity of form60 ,the meaning of the   
words was a secondary consideration6    
,bapto has but two syllables1  while    
baptizo has three4 ,it has the          
advantage1 therefore1 in a greater      
length1 and a buzzing zeta1 to add to   
its 8weight and dignity of form60  ,or1 
perhaps1 the superior 8weight0 of the   
one word over the other  consists in the
 fact that while bapto accurately       
expresses the hasty  resurrection which 

the instinct of life and other          
influences specified  so happily1 though
 not invariably1 connect with the       
administration of  the rite1 baptizo    
maintains a dignified silence on that   
part of the  subject4 ,but the professor
 drifts back again to his first         
position4 ,he  insists that the baptism 
of ,israel into ,moses was received in  
their  8wondrous march0 enclosed between
 the walls of water1 and enshrouded in  
the cloud1 8and not in the closing      
emersion40 ,and yet1 even here1 his     
protest that bapto itself would not have
 given absolute assurance of  exit1     
looks like a disposition to weaken the  
force of 8the distinctive  import0 of   
baptizo4    ,however these 8dark sayings
 of the wise0 are to be interpreted1 the
  facts remain1 that1 confessedly1 the  
word chosen by the ,savior to  designate
 the rite of baptism does not include in
 it the idea of  emersion1 typical of   
resurrection1--that it was chosen in    
preference to a  kindred word which does

 distinctly express that idea1--and that
 the best  reasons suggested by ,baptist
 scholarship for this remarkable fact   
are1  that burial and not resurrection  
was the doctrine symbolized2 and  that  
baptizo sounds best6 ,such are the      
results of the elaborate  researches of 
the scholarly ,conant1 confirmed by the 
eminent learning of  ,kendrick1 divines 
than whom the ,baptist churches have had
 none more  zealous or more competent4  
,essentially the same is the definition 
reached through the exhaustive studies  
of our own departed ,dale4    ,thus1    
according to the ,baptist rendering of  
the gospel commission1 we  are to go    
into all the world and submerge every   
creature1--a command  which neither     
contains nor implies authority in any   
one to neutralize it  by a systematic   
rescue of its subjects from the 8liquid 
grave40 ,a result  of the most serious  
import to our ,baptist brethren follows 
from these  facts4 ,the definition1 to  
dip1 for the sake of which they have so 

long  separated themselves1 in          
translating the ,scriptures into the    
languages  of the heathen1 is           
demonstrably and confessedly false1 and 
the result is  a corrupting of the word 
of ,god4    ,the force of these facts   
against the very foundations of the     
immersion  fabric is utterly            
destructive4 ,but the matter does not   
rest even here4  ,dr4 ,conant recognizes
 in baptizo a second meaning4 ,the word 
does not  even limit itself to 8submerge
 and nothing but submerge40 ,it also    
8expressed the coming into a new state  
of life or experience1 in which  one    
was1 as it were enclosed or swallowed   
up1 so that temporarily or  permanently 
he belonged wholly to it40#ajd ,thus1   
the man who is brought  under the       
control of a passion of anger1 fear1 or 
love1 or who is  overcome with wine or  
sleep1 was by the ,greeks said to be    
baptized with  these things4 ,so1 in the
 ,scriptures1 he who is under such      
control that  he is 8led of the         

,spirit10 is said to be 8baptized with  
the ,spirit40  ,this meaning of baptizo 
no candid scholar can deny2 and in it we
 have  already seen abundant relief from
 all the perplexities of the immersion  
theory4 ,respecting it1 however1 a      
caution is necessary4 ,a mere momentary 
impulse or influence by which one is    
seized1 but1 instantly1 released1  is   
not a baptism1 in the classic sense4    
,the word expressed a control  which not
 only seizes but holds its object4 ,it  
brings him 8into a new  state of life or
 experience40 ,this use of the word     
flows from the  primary meaning1 to     
submerge1 as expressive not of          
comprehensive  control1 only1 but of    
continuance4 ,nothing analogous to a    
momentary  dipping was known to the     
,greeks as a baptism4    ,footnote #ajd3
      8,meaning and ,use of ,baptizein10
 p4 #aeh4                               
,,section ,,lxxvi4--,the ,prepositions4 
,in the common ,english version of the  
,new ,testament1 the translations  which

 occur in connection with baptism are   
such as to show an evident  bias on the 
part of the translators in favor of     
immersion4 ,in fact they  were1 all of  
them1 immersionists1 if not by personal 
conviction1 then1  by constraint of law4
 ,they were members1 and with a few     
exceptions  clergymen of the church of  
,england1 by law established4 ,that     
church had  originally incorporated     
among its ordinances1 baptism by trine  
immersion4 ,by the parliamentary        
revision during the reign of ,edward    
,,vi1  the book of prayer was so altered
 as to require but one immersion4 ,the  
rubric for baptism was and is to this   
day in these words3--8,then the  priest 
shall take the child in his hands1 and  
ask the name2 and naming  the child1    
shall dip it in the water1 so it be     
discreetly and warily  done1 saying1    
#8,n41 ,i baptize thee in the name of   
the ,father and of the  ,son1 and of the
 ,holy ,ghost4 ,amen4' ,and1 if the     
child be weak1 it shall  suffice to pour

 water upon it1 saying the aforesaid    
words40#aje    ,footnote #aje3          
8,the ,two ,books of ,common ,prayer10  
set forth by authority of               
,parliament1 in the reign of ,king      
,edward ,,vi1 edited by ,edward         
,cardwell1    ,d4,d41 ,principal of ,st4
 ,alban's ,hall1 ,oxford1 #aheb4    ,as 
to the bearing of the prepositions on   
the present argument1 a brief           
illustration may make it clear to the   
,english reader4 ,in the following      
citations1 the words in italics answer  
to the ,greek prepositions under  which 
respectively they are cited4    #a4 ,en4
 8,and were all baptized of him 7en7 in 
,jordan40--,matt4 iii1  #f4 8,john did  
baptize in the wilderness40--,mark i1   
#d4 8,john was  baptizing in            
,enon40--,john iii1 #bc4 8,these things 
were done in  ,bethabara1 beyond        
,jordan1 where ,john was                
baptizing40--,john i1 #bh4 8,the  tower 
in ,siloam40--,luke xiii1 #d4 8,elias is
 come1 and they have done  unto him     

whatsoever they listed40--,matt4 xvii1  
#ab4 8,turn the  disobedient to the     
wisdom of the just40--,luke i1 #ag4     
8,lest they trample  them with their    
feet40--,matt4 vii1 #f4 8,sanctify them 
through thy  truth1 thy word is         
truth40--,john xvii1 #ag4 8,they that   
take the sword  shall perish with the   
sword40--,matt4 xxvi1 #eb4 8,there is   
none other  name 444 by which we must be
 saved40--,acts iv1 #ab4 8,he will judge
 the  world 444 by that man whom he hath
 ordained40--,ib4 xvii1 #ca4 8,now      
revealed by the ,spirit0--,eph4 iii1 #e4
 8,that at the name of ,jesus  every    
knee should bow40--,phil4 ii1 #aj4 ,from
 these illustrations two  deductions are
 manifest 7#a47 ,en does not always mean
 in4 ,it may mean  with or by1          
instrumentally4 8,with the sword40 8,the
 name by  which10 etc4 ,it may mean by a
 mediate agent4 8,revealed by the       
,spirit40 8,he will judge the world by  
that man40 ,it may mean at1  by1 or in1 
locally4 8,in ,enon40 8,at ,siloam40 ,it

 may be used in a  yet more general     
signification1 as1 8,at the name40      
,other meanings  might be stated1 but   
these are sufficient 7#b47 ,if1 by      
reason of the  phrase 8in ,jordan10 we  
must understand that ,john immersed his 
disciples into the ,jordan1 it of       
necessity follows that he also  immersed
 them 8into ,enon10 and 8into the       
wilderness40 ,in short1 the  expression 
indicates that the ,jordan was the place
 at which the  baptizing was            
done3--this1 and this only4 ,why it was 
done there1 we shall  presently see4    
#b4 ,eis4 8,jesus came from ,nazareth of
 ,galilee and was baptized of ,john     
7eis7 in ,jordan40--,mark i1 #i4 8,they 
went down both into the water1  both    
,philip and the eunuch and he baptized  
him40--,acts viii1 #ch4 ,these  passages
 mutually illustrate each other and show
 that the going into  the water was not 
the baptizing4 8,he came and dwelt in a 
city called  ,nazareth40--,mat4 ii1 #bc4
 8,he cometh to a city of ,samaria10 but

 he  remained outside1 at the well1     
while the apostles went 8into the       
city10 whence the ,samaritans 8went out 
of the city and came to  him40--,john   
iv1 #e1 #h1 #bh1 #cj4 8,he loved them to
 the end40--,ib4 xiii1 #a4  8,i speak to
 the world40 ,ib4 viii1 #bf4 8,if thy   
brother trespass  against thee40--,matt1
 xviii1 #ae4 8,therefore0 7,literally1  
to this7  8came ,i forth40--,mark i1    
#ch4 8,what are they among so           
many40--,john vi1 #i4  8,the ,son which 
is in 7on7 the bosom of the             
,father40--,john i1 #ah4 8,he  went up  
into 7to1 or1 on17 a mountain40--,matt41
 v1 #a4 8,depart  unto the other        
side40--,ib4 viii1 #ah4 8,fell down at  
his feet40--,ib4  xviii1 #bi4 ,eis is   
even used in express contrast with      
entrance into4  8,the other disciple did
 outrun ,peter1 and first 7lthen eis7   
came to  the sepulchre1 444 yet went he 
not in4 ,then cometh ,simon ,peter      
following him and 7eis-lthen eis7       
entered into the sepulchre40--,john  xx1

 #d-f4 ,this illustrates a usage        
concerning eis4 ,when entrance into  is 
to be expressed by the mere force of the
 word1 it must be doubled4  ,see ,matt4 
vi1 #f2 x1 #e1 #ab2 ,luke ix1 #cd1 etc4 
,the same remark applies to  ek1 in the 
sense of out of4 ,but neither of these  
words is ever used  in duplicated form1 
with reference to baptism4 ,it is       
evident that the  word of itself        
determines no more as to the mode of the
 baptism of ,jesus  than does en4 ,the  
ordinary office of eis is to point to   
the terminus  of a preceding verb of    
motion4 ,when it is said that ,jesus    
came and dwelt  7eis7 in a city called  
,nazareth1 en would have been the proper
  preposition to express the            
in-dwelling2 but eis is preferred       
because  the city was the terminus of   
the coming 8,he came 7eis7 to a city40  
,so ,mark above uses the same word1 not 
because of its appropriateness to  the  
baptizing1 which is always elsewhere    
expressed by en1 but because  the       

,jordan was the terminus 7eis7 to which 
he came from ,galilee4    #c4 ,ek4 8,and
 when they were come up 7ek7 out of the 
water40--,acts  viii1 #ci4 ,in his      
gospel1 ,luke the author of this account
 thus uses the  preposition4 8,saved    
from our enemies40--,luke i1 #ga4       
8,every tree is  known by its own fruit1
 for of thorns men do not gather figs2  
nor  of a bramble-bush gather they      
grapes40--,ib4 vi1 #dd4 8,he cometh from
  the wedding40--,ib4 xii1 #cf4 8,all   
these have ,i kept from my youth        
up40--,ib4 xviii1 #ba4 ,so far as this  
word determines1 ,philip and the  eunuch
 may have come up from the water1       
without having been in it1  at all4     
#d4 ,apo4 8,jesus when he was baptized1 
went up straightway 7apo7 out  of the   
water40--,matt4 iii1 #af4 ,apo never    
means1 8out of10 as here  translated2   
but1 8from10 8away from40 8,when ,jesus 
was come down from  the                 
mountain40--,matt4 viii1 #a4 8,from whom
 do kings take tribute80--,ib4  xvii1   

#be4 8,cast them from thee40--,ib4      
xviii1 #h4 8,beginning from the  last   
unto the first40--,ib4 xx1 #h4    ,from 
these illustrations1 which might be     
multiplied indefinitely1 it is  evident 
that the prepositions will not bear the 
stress put upon them by  the ,baptist   
argument4 ,not only are they1 in        
themselves1 insufficient to  constitute 
a reliable basis for the conclusions    
sought2 but the  statements to which    
they belong have respect1 not to the    
mode of the  baptism1 but to the places 
of it4 ,they are defined by the phrases1
 8in  ,jordan10--8in ,enon10--8in       
,bethabara40 ,recent ,baptist writers   
have had  the courage to follow their   
principles to the result of translating 
,john's words1--8,i immerse you in      
water1 but he shall immerse you in  the 
,holy ,ghost and in fire10--a rendering 
from which the better taste1  if not the
 better scholarship1 of the translators 
of ,king ,james's  version revolted4    
,the thorough consideration already     

given in these  pages to the baptism of 
the ,spirit justifies an imperative     
denial of the  correctness of this      
translation4 ,if any thing in the ,bible
 is clear1 it  is that the baptism      
administered by the ,lord ,jesus is not 
an immersion1  but an outpouring4    ,on
 the question of the prepositions in    
this connection1 light is shed by  an   
expression of the apostle ,paul4 8,by   
one ,spirit are we all baptized  into   
one body1 444 and have been all made to 
drink one ,spirit40--#a ,cor4  xii1 #ac4
 ,of this passage we have already       
indicated that 8into10 as found  in the 
last clause1 in the common version 78to 
drink into one  ,spirit071 is spurious1 
and that potizo 78made to drink071      
properly  signifies1 to apply water or  
other fluid1 whether externally or      
internally1 to water1 to cause to drink4
 ,in this passage1 we have both  the    
prepositions1 en and eis1 each dependent
 on the one verb1  baptizo1 but each    
having its own distinctive subject4     

8,baptized  7en71 in one ,spirit 7eis71 
into one body40 ,into which of these    
media does the immersion take place8    
,shall we follow the ,baptist           
interpretation of the words of ,john1   
8,he shall immerse you in the ,holy     
,ghost80 ,but in the first place1 we    
have seen that this is false to the     
real manner of the baptism in question2 
which consists in a shedding  down of   
the ,spirit4 ,in the second1 how then1  
in harmony with ,baptist  principles1   
are we to understand the other clause of
 the  passage1--8,immersed in one       
,spirit1 into one body88 ,are there here
 two  immersions by one act8 the one    
subject put at one and the same time    
into  two different media8 ,moreover1   
the language with which the apostle     
closes the passage1 while it is in      
perfect accord with the true mode of    
the baptism of the ,spirit1 is          
altogether incongruous to the ,baptist  
interpretation4 ,if we are baptized with
 or by the ,spirit1 shed upon us1  we   

may consistently be said to drink 7or1  
to be watered with7 the  ,spirit4 ,for1 
the earth and its vegetation drink the  
rain that falls upon  them4 ,but if we  
must be immersed in the ,spirit1 ,paul's
 language implies  that in order that   
men be caused to drink they are to be   
immersed in the  water4 8,immersed in   
one ,spirit1 and all made to drink one  
,spirit40    ,but the phrase1 en heni   
,pneumati1 does not mean 8in one        
,spirit40 ,as  we have seen1 the        
preposition may and often does mean     
8with10 or  8by10 the ,spirit1 as the   
agent or instrument4 ,especially by     
,paul1 the  writer of the passage in    
question1 is the phrase so              
used1--8,through ,him  we both have     
access 7en heni ,pneumati71 by one      
,spirit unto the  ,father40--,eph4 ii1  
#ah4 ,here is the very phrase in        
question4 ,through the  ,lord ,jesus1   
the ,mediator1 by his ,spirit as the    
instrument1 who1 being  sent by him     
helpeth our infirmities1 in prayer      

7,rom4 viii1 #bf71 we have  access to   
the ,father's presence4 ,again1--8,on   
whom10 as the chief corner  stone1 8we  
are builded together1 for an habitation 
of ,god 7en  ,pneumati71 by the         
,spirit10 who is the efficient builder  
of the  spiritual temple4 ,again1 the   
apostle tells of the mystery which is   
8now  revealed unto ,his holy apostles  
and prophets 7en ,pneumati71 by the     
,spirit0 7,eph4 iii1 #e71 and exhorts   
us1 8,be not drunk with wine1 wherein   
is excess1 but be filled 7en7 with the  
,spirit0 7,ib4 v1 #ah71 and to  8pray   
with all prayer and supplication 7en7 by
 the ,spirit40--,ib4 vi1  #ah4 ,so in   
the text1--8,with1 or1 by one ,spirit10 
the instrument and  agent of grace shed 
on us abundantly by ,jesus ,christ 8are 
we all  baptized0--brought into a new   
state of incorporation 8into one body10 
which he pervades and controls as the   
,spirit of life4 ,into it we are not    
immersed2 but1 united by his common     
in-dwelling power1 are made daily  8to  

drink of that one ,spirit10 which is in 
us1 8a well of water  springing up into 
everlasting life40--,john iv1 #ad4      
,it is not necessary to the present     
purpose to dwell further on the         
signification and bearing of the        
prepositions4 ,the moment baptizo       
ceases to mean1 to dip1 and nothing     
else1 the prepositions lose all         
determining force upon the questions at 
issue4 ,if ,john's disciples were       
dipped or submerged in ,jordan all is   
plain1 and discussion is at an end4     
,but if ,john baptized in ,jordan1 the  
question still remains1--,how did  he   
baptize8 ,this is very clearly          
illustrated by the case of the          
,ethiopian eunuch1 if we accept the     
immersion rendering of the              
prepositions4 8,they went down both into
 the water1 both ,philip and the        
eunuch40 ,they have now reached the     
place1 in the water1 if you will4  ,but 
the baptism is yet to be                
performed4--8,and he baptized him40 ,but

  how did he do it8 ,the baptism is now 
ended2 but both are still in  position  
8in the water20 out of which they are   
then stated to have  come4 7,acts viii1 
#ch1 #ci47                  ,,section   
,,lxxvii4--8,there was much ,water      
there40    ,appeal is made to the fact  
that ,john baptized 8in ,enon1 near to  
,salim1  because there was much water   
there40--,john iii1 #bc4 ,enon 7,aenn71 
is  the plural form1 a word which means 
a spring or fountain4 ,in a few  places 
it is translated1 a well of water4 ,but 
it signifies a flowing  spring4 ,the    
name1 therefore1 means1 ,the ,springs   
near to ,salim4 ,all  attempts to trace 
a town or city of that name have failed2
 and the whole  manner of ,john's       
ministry and statements of the          
evangelists indicate him  to have       
selected a retired spot1 rather than a  
town or city1 as the  place of his      
preaching and baptism4    ,the phrase1  
8much water10 is not a correct          
translation of the original  7polla     

hudata71 which means1 many waters1--that
 is1 many springs1 or  streams4 ,the    
phrase occurs nine times in the ,greek  
of the ,old ,testament1  and four times 
in the ,new1 beside the place in        
question4 ,it is never  used in the     
sense of unity1--8much water10--but     
invariably expresses the  conception of 
plurality4 ,in several places1 it       
designates the waves of  the sea in a   
tumult4 ,thus1 ,psa4 xciii1 #c1         
#d1--8,the floods have lifted up1  ,o   
,lord1 the floods have lifted up their  
voice2 the floods lift up their  waves4 
,the ,lord on high is mightier than the 
noise of many waters2  yea1 than the    
mighty waves of the sea40 ,see1 also1 #b
 ,sam4 xxii1 #ag2  ,psa4 xviii1 #af2    
xxix1 #c2 ,isa4 xvii1 #ab1 #ac2 ,ezek4  
xliii1 #b2 ,rev4 i1 #ae2  xiv1 #b2 xix1 
#f4 ,in these places the noise of many  
waters1 is the sound  of the waves1 as  
they toss in the fury of a storm1 or    
thunder upon the  shore4 ,again1 it is  
used to designate many streams1 and even

 the  rivulets which for the purposes of
 irrigation were carried through        
vineyards and gardens4 ,thus1 8,thy     
mother was as a vine1 and as a shoot    
planted by a stream1 by waters2 the     
fruit of which1 and its sprouts were    
from many waters40--,ezek4 xix1 #aj4    
,see1 also1 ,num4 xxiv1 #g1 and ,jer4   
li1 #ac4 ,in the last of these passages1
 ,babylon is described as dwelling      
8upon many waters10 meaning1 not the    
,euphrates1 only2 but the four  rivers1 
,euphrates1 ,tigris1 ,chaboras and      
,ulai1 and the many canals of           
irrigation1 vestiges of which continue  
to this day1 to which ,babylonia  was   
indebted for its fertility1 and the city
 for its wealth and power4  ,compare    
,psalm cxxxvii1 #a1 8,by the rivers of  
,babylon1 there we sat down1  yea we    
wept1 when we remembered ,zion40 ,in the
 text of ,john1 the phrase  coincides   
with the name of ,enon1 to indicate that
 the peculiarity of the  place was a    
number of flowing springs4 ,the bearing 

of these upon the  question as to the   
mode of ,john's ,baptism is             
inappreciable2 as1 for the  purposes of 
immersion1 he did not need more than    
one4    ,but1 we recur to the challenge1
 so confidently urged4 ,if ,john did not
  immerse1 why his resort to the        
,jordan1 and to the 8much water0 of     
,enon8  ,we reply by another question4  
,why did the ,lord ,jesus concentrate   
his  ministry upon the shore of the ,sea
 of ,galilee8 ,why did he1 after the    
close of his labors in that part of the 
land1 take up his abode at that  very   
8place where ,john at first             
baptized80--,john x1 #dj4 ,a comparison 
of  the evangelists shows that1 as did  
,john 7,luke iii1 #c71 so ,jesus began  
his ministry by journeying through the  
country and villages preaching  the     
gospel4 ,but1 as his fame spread abroad 
and the concourse of his  hearers       
increased1 he was accustomed to resort  
to the shores of the ,sea  of ,galilee  
and the slopes of the mountains which   

enclose it on the west4  ,a comparison  
of the evangelists shows the sermon on  
the mount to have  been uttered from one
 of those mountains4 7,matt4 v1 #a2     
,mark iii1 #g-ac47  ,in the brief       
narrative of ,mark1 that sea is six     
times spoken of as the  scene of his    
labors2 and these are evidently mere    
illustrations of the  habit of his      
ministry4 ,thus1 the first such mention 
states that 8he went  forth again by the
 sea side1 and all the multitude        
resorted unto him  and he taught        
them40--,mark ii1 #ac1 and see iii1 #g2 
iv1 #a2 v1 #ba2 vi1  #ca-cc2 vii1 #ca2  
viii1 #aj4 ,here1 he fed the five       
thousand men1 beside  women and         
children1 with five barley loaves and   
two small fishes2 and  here1 the four   
thousand1 with seven barley loaves and a
 few small  fishes4 ,afterward1 when his
 ministry in ,galilee was finished and  
he  would preach in ,judea1 he found    
himself beset1 before his time1 by the  
machinations of the scribes and rulers4 

,he therefore withdrew beyond  ,jordan1 
to 8the place where ,john at first      
baptized1 and there he abode1  and many 
resorted to him1 444 and many believed  
on him there40--,john x1  #ci-db1 and   
,mark x1 #a4 ,it is evident that the    
facts here referred to were  not casual 
nor fortuitous4 ,they constitute one of 
the most prominent  features of the     
story of our ,lord's ministry4 ,it is   
also manifest that  these and the facts 
concerning the places of ,john's        
ministry belong to  the same category2  
so that no explanation can be sufficient
 which does  not account for all alike4 
,the ,baptist theory is not thus        
adequate4 ,they will not pretend that it
  was to immerse his disciples1 that    
,jesus resorted to the lake and to      
,bethabara4 ,we may1 therefore1 conclude
 that the explanation of ,john's  places
 of baptism is to be sought upon some   
other principle4 ,a candid              
consideration of the circumstances will 
discover it2 and customs  peculiar to   

this country may confirm the solution4  
,the assemblies that  attended on the   
ministry of ,john and of ,jesus were    
essentially similar  to our             
camp-meetings1 with the only difference1
 that the simpler habits  of the people 
of ,judea and ,galilee rendered any     
preparation of tents or  booths         
unnecessary4 ,on one occasion we        
casually learn that the people  remained
 together three days 7,mark viii1 #b72  
and the circumstances  indicate that    
generally they were 8protracted         
meetings40 ,for example1 at  one time1  
,mark states that 8,jesus withdrew      
himself with his disciples to  the sea2 
and a great multitude from ,galilee1    
followed him1 and from  ,judea1 and from
 ,jerusalem1 and from ,idumea1 and from 
beyond ,jordan1 and  they about ,tyre   
and ,sidon1 a great multitude1 when they
 had heard what  great things he did1   
came unto him40--,mark iii1 #g1 #h4     
,luke in one place  speaks of 8an       
innumerable multitude of people 7tn     

muriadn tou  ochlou1 the tens of        
thousands of the throng7 insomuch that  
they trode  one upon another40--,luke   
xii1 #a4 ,see1 also1 the descriptions of
 ,john's  audiences4 ,in choosing the   
place for a camp-meeting1 three things  
are  recognized as of the first         
necessity4 ,these are1 retirement1      
accessibility1 and abundance of water4  
,why these are essential1 needs no      
explanation4 ,as to the last1 food may  
be brought from a distance2 but if      
abundance of water1 for the supply of   
man and beast1 is not found on the      
spot1 its use for such a purpose is     
manifestly and utterly  impracticable4  
,the argument applies with double force 
to the thirsty climate of ,judea4  ,as  
heretofore stated1 there are very few   
running streams in the land4  ,the      
requisite supplies for the people in the
 towns and villages in which  the       
population was concentrated were        
obtained from wells4 ,there is  scarcely
 a single perennial stream flowing from 

the west into the  ,jordan1 in its whole
 course from the sea of ,galilee to the 
,dead ,sea4 ,its  affluents are 8mere   
winter torrents1 rushing and foaming    
during the  continuance of rain1 and    
quickly drying up after the commencement
 of  summer4 ,for fully half the year1  
these #8rivers1' or #8brooks1' are often
  dry lanes of hot white or gray stones2
 or1 tiny rills1 working their way      
through heaps of parched boulders40#ajf 
,in a word1 the banks of the  ,jordan1  
the shores of the sea of ,tiberias1 and 
some such exceptional  spots as ,the    
,springs near ,salim1 presented the only
 sites in ,palestine  in which the three
 requisites above indicated were to be  
found united4  ,suppose the multitudes  
that were gathered to our ,savior's     
ministry1--four  and five thousand men1 
beside women1 children and cattle2 and  
those of  ,john's preaching were1       
without doubt1 as numerous1--to have    
been  assembled with an improvident     
forgetfulness of the prime necessity of 

water6 ,the alternative would have been 
a vast amount of suffering and  the     
dispersion of the assembly1 or          
miraculous interposition4 ,but this     
does not meet the case of ,john's       
congregations2 for 8,john did no        
miracle40    ,footnote #ajf3      ,mr4  
,george ,grove1 in ,smith's ,bible      
,dictionary1 article1 8,palestine40     
,it is plain that we need no immersion  
theory1 to account for the places       
chosen by ,john and ,jesus for          
fulfilling their ministry4 ,the         
necessities  of their numerous audiences
 were decisive1 and were in harmony with
 the  requirement of the law that the   
sprinkled water of purifying should be  
living or running water4                
,,section ,,lxxviii4--8,buried with him 
by ,baptism into ,death40    ,the       
principal remaining ,baptist argument is
 derived from two expressions  of the   
apostle ,paul which are supposed to show
 by implication that  baptism was       
administered by immersion4 ,these       

are2--,rom4 vi1 #d1--8;,buried  with him
 by baptism into death20 and ,col4 ii1  
#ab1--8;,buried with him in  baptism40  
,in our common ,english version as here 
quoted1 there is a  repeated neglect of 
the definite article1 where it occurs in
 the  original1 which obscures the      
meaning4 ,this defect being rectified1  
the  first passage reads thus3--,rom4   
vi1 #a-aa4 8,what shall we say then8    
,shall  we continue in sin that grace   
may abound8 ,god forbid4 ,how shall we  
that  are dead by sin live any longer   
therein8 ,know ye not that so many of   
us as were baptized into ,jesus ,christ 
were baptized into his death8           
,therefore1 we are buried with him by   
the baptism into the death2 that  like  
as ,christ was raised up from the dead  
by the glory of the ,father1  even so we
 also should walk in newness of life4   
,for1 if we have been  planted together 
in the likeness of his death1 we shall  
be also in the  likeness of his         
resurrection3 knowing this1 that our old

 man  7sunestaurth7 was crucified with  
him1 that the body of sin might  be     
destroyed1 that henceforth we should not
 serve sin4 ,for 7ho  apthann7 he that  
died is freed 7dedikoiatai1 is          
justified7 from  sin4 ,now1 if we died  
with ,christ1 we believe that we will   
also live with  him4444 ,for in that he 
died 7t hamartia7 by sin he died once3  
but  in that he liveth he liveth 7t the7
 by ,god0 7that is1 8by the power  of   
,god40--#b ,cor4 xiii1 #d47 8,likewise  
reckon ye also yourselves to be dead    
indeed by sin1 but alive by the power of
 ,god1 through ,jesus ,christ our       
,lord40    ,in the present state of our 
argument1 it might seem almost needless 
to  discuss this passage4 ,but this and 
the parallel text sustain relations  to 
the subject1 which clothe them with an  
importance in the discussion1  such as  
attaches to no other ,scriptures        
whatever4 ,in them is contained  and    
exhausted the entire evidence in behalf 
of the assumption that the  form of     

baptism represents the burial of the    
,lord ,jesus4 ,confessedly1  that       
supposition1 if not established by these
 two phrases of ,paul1 is  without      
warrant anywhere in the ,bible4 ,but to 
prove the interpretation  of the rite1  
they must of necessity1 first1 establish
 its very  existence1 which as yet is   
more than problematical4 ,that they are 
not  likely to prove adequate to the    
task thus laid upon them1 will be       
apparent to the reader upon a moment's  
consideration4 ,it is evident1 and      
admitted by all1 that the immediate     
subject of discussion in them is the    
baptism of the ,spirit1 and not ritual  
baptism1 in any form4 ,if the  latter is
 referred to1 at all1 it is by mere     
allusion4 ,that1 this is  true1 as to   
the text to the ,romans1 is indicated   
alike by the form of  expression1       
8baptized into ,jesus ,christ10 and by  
the phenomena and  results which are    
attributed to that baptism4 ,it will    
hereafter appear  that the two phrases1 

8baptized into ,jesus ,christ10 and     
8baptized into  the name of ,christ10   
are those by which1 in the ,scriptures1 
the real  baptism1 and the ritual1 are  
discriminated from each other4 ,the one 
unites to the very body of ,christ1 the 
true1 invisible church4 ,the other      
unites to the name of ,christ1 and to   
that visible body which is named  with  
his name4 ,that it is of spiritual      
phenomena1 and not of ritual  forms1    
that ,paul speaks1 is moreover evident1 
from the purpose and tenor  of his      
argument4 ,his object is to repel the   
suggestion that free grace  gives       
liberty to sin4 ,his fundamental point  
in reply to this is1 that  ,god's people
 8are dead by sin10 in such a sense that
 it is impossible  they should 8live any
 longer therein40 ,to prove this1 is the
 whole  intent of his argument4 ,first1 
in designating the subjects of his      
statements1 he uses phraseology which   
emphasizes the difference between  a    
mere outward relation to ,christ and the

 church1 and that which is  established 
by the baptism of the spirit4 8,know ye 
not that so many of  us as were baptized
 into ,jesus ,christ40 ,it is those who 
are truly one  with ,christ by a real   
spiritual union1 and only those1 whom he
  describes1 and of whom he predicates  
what follows4    8,baptized into ,jesus 
,christ40 ,this is the one only baptism 
of the  passage1 the effects and        
consequences of which the apostle       
proceeds to  set forth4 ,or1 are we here
 to recognize three baptisms1--into     
,jesus  ,christ1--into his death1--and  
into his burial8 ,the first effect of   
the  baptism into ,christ ,paul         
indicates by the phrase1 8baptized into 
his  death40 ,in the baptism into       
,christ1 8by one ,spirit are we all     
baptized  into one body10 the body of   
,christ1 8and are all made to drink one 
,spirit40 ,but it was by that ,spirit   
that he offered himself without spot  to
 ,god1 and 8died by sin10 it being the  
meritorious cause of his death2  and    

that ,spirit being in us by virtue of   
the baptism1 will cause the  same hatred
 of sin1 and induce in us a sense of its
 demerit and  condemnation1 so that we  
can no longer live in it4 ,such is the  
meaning  of the apostle's expression1   
8baptized into his death10--so united by
 the  baptism into ,christ1 that as he  
died for sin to destroy it in us1 so we 
will be dead to it in the same hatred   
and zeal for its destruction1  inspired 
by the same ,spirit4 ,to intensify this 
conception1 the apostle  pursues the    
figure yet farther4--8,therefore1 we are
 buried with  him40--,how8 ,by immersion
 in water8 or1 ,by any thing of which   
such  immersion is a symbol8 ,no4 ,but  
7dia7 through1 or1 by means of the      
baptism just spoken of2 8the baptism    
into the death0 of ,christ4 ,that the   
expression can not possibly mean any    
ritual form of baptism is certain  every
 way4 ,the illative1 8,therefore10      
forbids it4 ,it shows the burial to  be1
 not a physical phenomenon1 real or     

ritual1 but a consequence which1  by    
virtue of the relation of cause and     
effect1 logically results from          
something which either precedes or      
follows4 ,but the boundaries in both    
directions are the same4--8,baptized    
into his death4 ,therefore buried  with 
him1 by the baptism into the death40    
,the baptism into ,christ1 by  which we 
are baptized into his death1 is thus the
 instrumental cause of  the burial2 a   
fact which utterly excludes any form of 
ritual baptism  from the purview of the 
passage4 ,but what is here meant by     
being buried  with him8 ,in order to an 
answer1 it will be necessary to         
ascertain  precisely who it is that dies
 and is buried with ,christ4 ,the answer
  comes promptly4 8,we are buried40     
,true2 but the words are to be taken  in
 the light of the apostle's own         
interpretation4 ,it is not we1 in the   
entirety of our persons1 but our old    
man1 of which this is said4  8,knowing  
this1 that our old man is crucified with

 him1 that the body of  sin might be    
destroyed1 that henceforth we should not
 serve sin40--,vs4 #f4  ,it is1 to      
signify the utterness of this death and 
destruction of the old  man1--its       
obliteration out of our lives1 so that  
we can not 8live any  longer therein10  
nor 8serve sin10 that the apostle       
represents it as  buried1 and hidden    
away in a resurrectionless grave4 ,the  
old man buried1  so that the new man may
 unimpeded 8walk in newness of life40   
,in this  doctrine and these words of   
the apostle1 we have the very baptism   
which  ,dr4 ,conant admits to be        
expressed1 8by analogy10 by the word    
baptizo2--8the coming into a new state  
of life or experience40 ,into  the      
conception of the passage1 when         
critically appreciated1 it is           
impossible to introduce the idea of     
immersion1 in any congruous or          
intelligible relation4    ,the apostle  
illustrates his subject with another    
figure1 which has been  sometimes       

pressed into the service of immersion4  
8,for if we have been  planted together 
in the likeness of his death1 we shall  
be also in the  likeness of his         
resurrection40 ,it has been assumed that
 the planting of  a tree is here        
associated with immersion in water      
78buried by baptism071  as representing 
the burial of the dead4 ,thus1 8the     
likeness of his  death10 which was by   
crucifixion1 is confounded with the form
 of  burial of the dead4 ,this is       
recognized by ,dr4 ,carson1 whose       
exposition  of the figure is essentially
 correct4 ,of sumphutoi 78planted       
together07 he says1--8,it might1 ,i     
think1 be applied to express the        
growing together of the graft and the   
tree2 but this would be the effect  or  
consequence of grafting1 and not the    
operation itself4 ,it denotes1 in       
short1 the closest union1 with respect  
to things indiscriminately4 ,there  is  
no need1 then1 to bring either planting 
or grafting into the passage2  and as   

neither of them resembles a             
resurrection1 they should be  rejected4 
,when we translate the passage1--#8,for1
 if we have become one  with him1' or1  
#8have been joined with him1 in the     
likeness of his  death1'--we not only   
suit the connexion1 to both death and   
resurrection1  but we take the word     
sumphutoi1 in its most common           
acceptation40#ajg  ,this witness is     
true4 ,the phrase has no reference to   
the form of ritual  baptism1 but to the 
intimacy of the union which that of the 
,spirit  establishes4 ,the two          
expressions1--8,baptized into his       
death10 and  8,coplanted with him in the
 likeness of his death10 are coincident1
  meaning essentially the same thing4   
,it is1 however1 a fundamental defect   
in ,carson's conception1 that while he  
earnestly insists on the closeness  of  
the union1 by which ,christ and his     
people are one1 he fails to  recognize  
the essential fact that it is effected  
by the baptism of the  ,spirit4 ,in his 

conception and vocabulary1 it is a      
8constituted union40  ,a ray of light   
entering his mind on this point would   
have transfigured  his whole system4    
,footnote #ajg3      ,carson on         
,baptism1 p4 #bea4    ,but what means   
our being joined with ,christ in the    
likeness of his  death8 ,here and       
elsewhere1 ,paul explains abundantly4   
8,he died by sin10  our sin1 as being   
the meritorious cause of his death4 8,he
 was crucified  through weakness10--the 
weakness of his humiliation1 under the  
law and  the curse4 7#b ,cor4 xiii1 #d47
 ,he died by the cross1 the agonies of  
which  he voluntarily assumed4 ,and he  
lives again1 by the power of ,god who   
raised him from the dead4 ,so we also1  
if truly baptized into him1 8are  weak  
7en aut7 in him1 but we shall live with 
him by the power of ,god  toward        
us40--#b ,cor4 xiii1 #d4 ,we are weak in
 him1 in a realizing sense  imparted by 
his ,spirit in us1 of the desert and    
condemnation of sin1 and  of its        

prevailing power1 which renders our     
emancipation from it a  crucifixion of  
the flesh1 the agonies of which we      
voluntarily incur4 ,and  we live with   
him1 in the present life of the new man 
after his image1  created by the baptism
 of his ,spirit in us1 as we shall      
finally live  with him in the life of   
glory4 ,thus we are joined with him in  
the  likeness of his death1 and also of 
his resurrection4    ,from this         
analysis1 it is evident that the        
assumption of allusion to a  supposed   
ritual burial is wholly unnecessary to  
the exegesis of the  passage4 ,in fact1 
the supposition of such allusion is     
altogether  incongruous and confusing to
 the argument of the place4 7#a47 ,the  
real  baptism and its effects are the   
alone subjects of the discussion2 and   
any exegesis which ignores this must    
lead to error4 7#b47 ,the burial of     
which the apostle speaks is spiritual1  
as well as is the baptism4 ,the  two are
 in no sense identical2 but the one is1 

by the apostle distinctly  and sharply  
discriminated from the other4 ,the      
baptism is the primary  cause1 of which 
the burial is one1 and but one1 of the  
results4 ,the  baptism is the shedding  
upon us of the ,holy ,spirit of life in 
,christ  ,jesus4 ,the burial is the     
putting away1 and obliterating of the   
old man  out of our lives4 ,it follows1 
that in any parallel figurative or      
ritual  system1 each one of these       
spiritual realities must have its own   
analogue1 as distinctly defined and     
discriminated1 each from the other1  as 
are the realities which they are        
designed to represent4 ,and1 in fact1   
such is the figurative system of the    
,scriptures1 which represent the one  by
 the figure of the outpouring of water1 
and the other by the burial of  the     
dead4 ,to interpret1 therefore1 a ritual
 baptism as symbolic of the  spiritual  
burial1 is as incongruous to the        
,scriptural conception1 as  would be the
 employment of the burial of the dead to

 represent the  outpouring upon us of   
the ,spirit of life4 ,and to understand 
the apostle1  by the expression1 8buried
 by the baptism0 to mean directly the   
spiritual phenomenon which the phrase   
designates1 and at the same time  to    
convey an allusion to a ritual baptism  
as being a symbol of the  burial1 is an 
absurdity which does violence to the    
whole conception1  to the destruction of
 its propriety and significance4 ,for1  
not only are  the two thus sharply      
discriminated by ,paul1 but he          
attributes to each  its own relations   
and predicates1 and assigns to each its 
own place in  the scheme of grace and in
 the argument which he states4 ,to      
neglect1  therefore1 the distinction1   
and confound them together1 as is done  
by  the ,baptist interpretation1        
destroys the whole logical force and    
sequence of the argument1 and dissolves 
the connection between the  premises and
 the conclusions4    ,moreover1 were it 
even allowable1 as it is not1 thus to   

confound things  that differ1 there     
still remains a point of difficulty in  
the way of the  immersion exegesis      
which1 for its removal1 demands         
something more than  the mere assumption
 which has heretofore been put in the   
place of proof4  ,the apostle speaks1   
not of immersion1 but of burial4        
8,buried with him40  ,that the two ideas
 are not identical does not need to be  
proved4 ,nor is  the difference so      
slight that the one would readily       
suggest itself as a  figure of the      
other4 ,but in order to sustain the     
,baptist conclusions  which depend on   
this language1 it would be necessary to 
demonstrate that  the rites of sepulture
 with which the writers of the          
,scriptures were  familiar1 and in      
conformity to which the body of ,jesus  
was entombed1  bore a resemblance to    
immersion in water1 so close and        
manifest1 that  the one was a recognized
 symbol of the other4 ,but there is     
certainly no  such resemblance as to    

justify the gratuitous assumption that  
such a  figure was employed2 and of its 
actual use1 the ,scriptures contain not 
a  trace4    ,is it still insisted that1
 nevertheless1 there is an allusion to  
the  rite of immersion8 ,such an        
allusion must be supposed to shed light 
or  beauty upon the presentation of the 
spiritual theme of the passage2 or1  it 
is an arbitrary impertinence4 ,let us   
then view the suggestion  squarely1 in  
the light of the realized observance1   
thus forced into  critical notice4 ,the 
theme of the apostle is the calm majesty
 and power  of the ,savior's three days'
 rest in the sepulcher1 and of the      
silent and  unseen mystery of his rising
 on the third day2 and the tranquil     
energy  of the same mighty power in the 
believer 7,eph4 i1 #ai1 #bj2 ii1 #a71 by
  which he is quickened and raised up to
 the life of holiness4 ,the figure      
which is intruded1 to illuminate and    
adorn this conception1 calls up  before 
us the apprehension and haste of the    

ritual observance1 and the  agitation1  
the gasping and sputter of the dripping 
subjects of the rite1  as they struggle 
up out of the 8watery grave40 ,is it    
possible to  conceive that master of    
rhetoric1 the apostle ,paul1 to have    
called up  these1 the essential and     
inseparable features of the rite of     
immersion1  as a means of shedding light
 or beauty on his exalted theme8        
,,section ,,lxxix4--8,buried with ,him  
in ,baptism40    ,col4 ii1 #i-ac4--8;,in
 ,him dwelleth all the fullness of the  
,godhead bodily4  ,and ye are complete  
in him1 which is the head of all        
principality and  power4 ,in whom1 also1
 ye are circumcised with the            
circumcision made  without hands1 in    
putting off the body of the flesh by the
 circumcision  of ,christ 7suntaphentes 
aut en to baptismati71 having been      
buried  with him by the baptism1 wherein
 also ye were raised up with him1       
through the faith of the operation of   
,god1 who raised him from the dead4     

,and you1 being dead in your sins and   
the uncircumcision of your flesh1  did  
he quicken together with him1 having    
forgiven you all trespasses40  ,here1 in
 the phrase1--8the body of the sins of  
the flesh10 which is the  reading of the
 common version1 the critical editors   
unite in rejecting  7hamartin7 8of the  
sins10 which was undoubtedly a gloss    
inserted from  the margin1 in careless  
transcription4    ,it is evident that   
the doctrine and argument of the passage
 just  examined from the epistle to the 
,romans1 and this to the ,colossians are
  essentially the same4 ,in the former1 
,paul shows that the child of ,god  can 
not live in sin2--in the latter that he 
ought to walk in ,christ4 ,the          
controlling motive of the apostle's     
argument1 here1 is1 to free his  readers
 from the bondage of ritual ordinances  
and human devices of  religion4 ,he     
begins with the admonition1--8,beware   
lest any man spoil you  through         
philosophy and vain deceit1 after the   

tradition of men1 after  the rudiments  
of the world1 and not after             
,christ40--vs4 #h4 ,to this1 he  again  
recurs as the conclusion of his         
argument4--8,therefore1 if ye be  dead  
with ,christ1 from the rudiments of the 
world1 why as though  living in the     
world are ye subject to ordinances1 444 
after the  commandments and doctrines of
 men80--vs4 #bj1 #ba4 ,it is with a view
 to  these things that the exhortation  
is written1--8,as ye have received      
,christ ,jesus the ,lord1 so1 walk ye in
 him1 rooted and built up in  him1 and  
established in the faith10 as contrasted
 with these  traditions of men4 ,thus1  
as in the parallel plea to the ,romans1 
so here1  the determining idea is union 
with the ,lord ,jesus1--that spiritual  
union  of which the baptism of the      
,spirit is the efficient and only cause4
 ,the  dignity and glory conferred by it
 are emphasized by the declaration that 
8in ,him dwelleth all1 7plrma7 the      
fullness of the ,godhead bodily40  ,in  

the person of ,jesus1 the ,son is       
incarnate2 the ,father's glory and      
power invest him1 and the ,spirit is his
 and dwells in him4 8,and ye are        
7peplrmenoi7 made full in him40 8,made  
full in him0 by virtue of  that mutual  
relation which ,jesus describes2--8,you 
in me1 and ,i in  you40--,john xiv1 #bj4
 ,thus1 made full1 with all the graces  
of his  indwelling ,spirit1 and so      
needing no recourse to the rudiments of 
the  world4 ,with this fullness of      
grace1 the apostle then contrasts the   
coincident emptying of the old man4 8,in
 whom ye are circumcised with the       
circumcision made without hands1 in     
putting off the body of the flesh1  by  
the circumcision of ,christ40           
,circumcision signified the cutting off 
and destruction of the corrupt nature   
derived by generation1 the old  man1    
through the blood and sufferings of the 
promised ,seed of ,abraham4  ,this      
operation is here called 8the           
circumcision of ,christ10 as it is  that

 spiritual reality of which ritual      
circumcision was the type4 ,the  apostle
 holds it up to view1 as the substance1 
in contrast with the  emptiness of the  
ritual shadow1 against dependence on    
which he dissuades  his ,colossian      
readers4 ,this circumcision of ,christ  
he proceeds to  explain farther4        
8,putting off the body of the flesh1 by 
the circumcision  of ,christ1           
7suntaphentes aut7 having been buried   
with him in the  baptism40 ,in the      
conception and argument of the apostle1 
emphasis rests  on the definite article1
 which here1 and in the parallel place1 
already  examined1 is ignored in the    
common ,english version1 and in the     
,revised  version4 ,paul's aim in this  
place is to hold up the spiritual       
realities  of the gospel in contrast    
with the emptiness of ritual forms4 ,he 
coordinates 8the baptism0 with 8the     
circumcision of ,christ10 in  producing 
the spiritual phenomena of which he is  
speaking4 ,or1 rather1  he postulates   

the baptism as the ultimate cause of the
 circumcision and  its results4 ,that1  
by the phrase1 8the baptism10 he        
designates the same  thing as in ,romans
 vi1 #d1 is evident1 as it is also that 
as in that  place1 so here1 the baptism 
is not the burial1 but is related to it1
 as  the cause to the effect4--8,buried 
with him by the baptism40 ,how the      
baptism effects the burial1 has been    
shown in that place4 ,the  distinction  
between the two1 which is there so      
strongly marked1 is in  this passage    
equally clear and important2 and the    
consequences there  traced are here as  
legitimate and pertinent4 ,the          
supposition of an  allusion to immersion
 in water1 in either place1 is utterly  
groundless1  and in both alike          
incongruous and destructive to the      
apostle's  conception and argument4     
,certainly1 this place no more than the 
other  necessitates recourse to the     
supposed rite of immersion1 in order to 
a  rational interpretation4 ,and it is  

equally certain that at the touch of  a 
discriminating exegesis the supposed    
allusion to such a rite vanishes        
utterly away4                           
,,section ,,lxxx4--,end of the ,baptist 
,argument4    ,the ,baptist position    
rests on two assumptions4 ,the first is1
 that  baptizo means1 to dip1 to        
immerse1 to submerge1--one or other of  
these1  as the different advocates of   
the cause may select1--and nothing else4
  ,the second is1 that on account of its
 resemblance to the laying of the  body 
of ,jesus in the sepulchre1 the rite of 
dipping1 immersion1 or  submersion in   
water was appointed as a symbol of his  
entombing4 ,the  first of these         
assumptions is essential to vindicate   
the mode in  question1 and the second to
 establish its typical significance4 ,if
  baptizo does not mean as defined1 or  
if that is not the only meaning1  the   
whole immersion fabric falls to the     
ground4 ,and if the second  proposition 
is not established1 the rite becomes an 

unmeaning  absurdity4--,on these vital  
points1 the following are the results of
 the  evidence thus far developed in    
these pages4    #a4 ,while the          
,scriptures everywhere1 in the ,old     
,testament and the ,new1  are full of   
the doctrine of the baptism of the      
,spirit1--while the divers  baptisms of 
the ,mosaic ritual were unquestionably  
typical of it1 and the  prophecies      
abound in references to it under the    
figure of affusion--the  sprinkling of  
water1 and the outpouring of rain1--the 
rite of immersion  does not pretend to  
any better evidence than is found in a  
definition of  baptizo1 which is now    
admitted to be erroneous1 and a few     
expressions  in the ,new ,testament     
which are at best of questionable       
interpretation4  ,aside from these1 it  
is foreign and uncongenial to the whole 
tenor of  conception and language of the
 ,new ,testament as well as of the ,old4
    #b4 ,not to insist on the special   
conclusions of ,dale1--the admissions of

  ,dr4 ,conant1 confirmed by the        
authority of ,prof4 ,kendrick1 prove    
that the  word does not mean1 to dip1 to
 put in the water and take out again2   
but  to put under the water1 to         
submerge4 ,the rite1 then1 consists in  
submerging the subjects4 ,in that action
 the baptism is completed4 ,there  is   
therefore in it no symbol nor suggestion
 of the resurrection4    #c4 ,the       
elaborate researches of ,dr4 ,dale1 and 
the results established by  the         
investigations of this volume1 are      
confirmed by the distinct  admission of 
,dr4 ,conant1 that the primary is not   
the only meaning of  the word4 ,it not  
only means1 to submerge1 but also1 8the 
coming into a  new state of life or     
experience40 ,thus1 the citadel of the  
immersion  position is definitely       
abandoned4 ,the word is not limited to  
one  meaning4 ,the mere fact1 therefore1
 that it occurs1 in any given place1    
decides nothing as to the form of action
 expressed by it2 since the  question   

always arises1--,in what sense is the   
word here used8 a question  which1 in   
every instance1 must be decided by      
evidence outside the word4  ,until so   
decided1 any inference from the word is 
mere assumption4    #d4 ,to re-establish
 the crumbling structure of immersion1  
the  prepositions avail nothing2 since  
they are as congruous to the            
supposition that the rite was performed 
by affusion4    #e4 ,the many waters of 
,enon prove nothing to the purpose2     
since abundance  of water was necessary 
to ,john's congregations1 had he made no
 ritual  use of it whatever4    #f4     
,equally futile is appeal to ,paul's    
8buried by the baptism10 as the         
imagined allusion is unnecessary to the 
interpretation1 incongruous to  the     
argument1 and destructive of the        
distinctions which the apostle  draws1  
and the conclusions which he deduces4   
#g4 ,as to the remaining argument1 from 
the baptism of the eunuch1 we  shall see
 hereafter1 that while the facts        

recorded decide nothing1 they  create a 
presumption which distinctly indicates  
affusion4    ,thus1 the rite in         
question1--foreign to the whole style of
 the ,old  ,testament1 its ritual and   
prophecies1 and equally so to the       
language and  doctrines of the ,new1--is
 left without a vestige of evidence1    
anywhere1  whether as to mode or        
meaning1 even in those particular words 
and  passages which have been the       
reliance of its advocates4              
,,part ,,xiii4                          
,,baptismal ,,regeneration4             
,,section ,,lxxxi4--,the ,doctrine is   
,contrary to the ,whole ,tenor of the   
,gospel4    ,paul was yet in the        
meridian of his strength1 and the most  
active period  of his ministry1 when he 
wrote to the ,thessalonians that 8the   
mystery of  iniquity doth already       
work10--the mystery out of which was to 
be  developed 8that ,wicked1 whom the   
,lord shall consume with the spirit of  
his mouth1 and shall destroy with the   

brightness of his coming40--#b ,thes4   
ii1 #g1 #h4 ,there is nothing more      
remarkable1 nor more humiliating1 in the
  history of the church than the rapid  
defection from the simplicity of  the   
gospel which is apparent in the early   
remains of patristic  literature4 ,the  
transition from the apostles and        
evangelists in the ,new  ,testament1 to 
the writings of the fathers1 is like    
that from the  splendor of the noonday  
sun to the deepening twilight of the    
evening4 ,it  was the precursor of 8the 
black and dark night10 by which the     
gospel was  obscured for so many ages1  
and which still enshrouds the churches  
of  ,rome and the ,east in a mantle of  
gloom4 ,of this defection1 the          
all-powerful cause was a false and      
mischievous interpretation of the       
,scriptures concerning the relation of  
the covenant of ,sinai to the new       
covenant4 ,they were interpreted as     
teaching that the visible church and    
its ordinances under the ,new ,testament

 economy1 was the antitype of the       
,levitical church and                   
institutions1--that the rites and       
ceremonies of the  latter were the      
shadow1 of which the ordinances of the  
,christian church  are the substance4   
,hence the ,christian ministry became a 
priesthood1  ministering better         
sacrifices and more effectual purifyings
 than those  of the ,mosaic ritual2 for 
in their hands and by virtue of their   
consecrating prayers1 the ,lord's supper
 became a propitiatory sacrifice  of the
 very body and blood of the ,lord       
,jesus1 and baptism administered  by    
them became a spiritual regeneration1--a
 purging of the  conscience1--the true  
baptism foreshadowed by the 8type       
baptism0 of the  ,old ,testament4 ,thus1
 ,didymus ,alexandrinus1 having quoted  
,ezek4 xxxvi1  #bb1--8;,i will sprinkle 
clean water upon you1 and ye shall be   
clean from  all your sins20 and ,psa4   
li1 #g1--8,sprinkle me with hyssop1 and 
,i shall be  clean2 wash me1 and ,i     

shall be whiter than snow20 says1--8,for
 the  sprinkling with hyssop was ,judaic
 purification2 which is continued by    
them to the present time2 but #8whiter  
than snow1' denotes ,christian          
illumination1 which is baptism4 ,and    
,peter1 that he may show in his first   
epistle1 that if baptism1 which was     
formerly1 in shadow 7en skia7  saved1   
much more that which was in reality 7en 
altheia7  immortalizes and deifies us1  
wrote thus2--#8,antitype baptism now    
saves  us4'0#ajh ,so ,ambrose1 as       
already quoted1 says of the             
,psalmist1--8,he asks  to be cleansed by
 hyssop1 according to the law4 ,he      
desires to be washed1  according to the 
gospel4 ,he who would be cleansed by    
typical baptism was  sprinkled with the 
blood of a lamb1 by means of a bunch of 
hyssop40 ,of  the doctrine of baptism1  
as thus conceived1 ,tertullian          
says1--8,all waters  in virtue of the   
pristine privilege of their origin1#aji 
do1 after  invocation of ,god accomplish

 sanctification2 for the ,spirit        
immediately  comes from heaven and rests
 upon the waters1 sanctifying them by   
his own  power2 and they being thus     
sanctified1 therewith acquire the power 
of  sanctifying40#aaj ,derived from this
 is the modern doctrine of baptismal    
regeneration1 according to which1 it is 
only in and through the baptism  of     
water that the renewing grace of the    
,spirit is imparted to men4    ,footnote
 #ajh3      ,did4 ,alex4 xxxix1 #gaf4   
,in ,dale's ,christ4 ,bapt4 p4 #cdb4    
,footnote #aji3      ,he alludes to a   
relation to the ,spirit1 supposed to be 
indicated in    ,gen4 i1 #b4            
,footnote #aaj3      ,tertullianus1 ,de 
,bapt41 ch4 iv4    ,it is manifest that 
if this doctrine be true1 baptism is the
 8one thing  needful20 and the church of
 ,rome1 and ritualists everywhere are   
right in  the unanimity with which they 
reduce the preaching of the word to a   
secondary place1 and count the progress 
of the gospel by the numbers who  have  

been subjected to the life-giving rite4 
,if it be true1 then water  baptism     
should be the theme of the ,new         
,testament2 and the apostles and        
,christian ministry must have been      
commissioned and sent forth1 not to     
preach the gospel2 but to baptize4 ,what
 says the ,word of ,god on these        
points8    #a4 ,as to the gospel        
commission1 and the instructions        
connected  therewith1 we have accounts  
from each of the four evangelists4 ,john
  confines himself almost entirely to   
those1 of such supreme interest1  which 
,jesus uttered at the table1 the night  
of the betrayal4 ,matthew1  ,mark1 and  
,luke record the essential facts which  
occurred after the  resurrection4 ,the  
first thing that presents itself in     
examining these  accounts is1 that of   
baptism1 as connected with the last     
instructions  given the apostles1       
neither ,luke nor ,john say one word4   
,thus1 if the  doctrine in question be  
true1 these two evangelists are guilty  

of  leaving out of their record the very
 heart and essence of the whole  matter4
 ,this is the more remarkable1 if we    
consider the character of the  writers  
who are thus chargeable4 ,did we forget 
the ,spirit which guided  their pens1 it
 is yet impossible to imagine that      
,luke1 8the beloved  physician10        
disciple1 and companion of ,paul1 can   
have been unaware of  the just          
proportion to be preserved in his       
narrative2 so as to ignore a  matter    
important as this4 ,or1 ,john1 the      
kinsman of ,jesus1 the beloved          
disciple1 who in the privilege of a     
perfect confidence and love1 lay on  his
 bosom1 and who received from the cross 
the legacy of the stricken              
mother1--,john was not ignorant of the  
mind of his ,master1 on a subject  like 
this1 upon which depend the whole       
results of the work of  redemption4 ,the
 silence of these writers was not       
inadvertent1 and it is  fatal to the    
theory in question4 ,what they do not   

report can have no  place among the     
essentials of the plan of salvation4 ,it
 still1 however1  remains to account for
 their silence respecting the ritual    
ordinance of  baptism2 which1 apart from
 the unwarranted theory in question1 all
 agree  to be of divine authority4 ,to  
this point we will return hereafter4    
,if1 now1 we turn to the other          
evangelists1 the record of ,matthew is  
as  follows3 ,matt4 xxviii1 #af-bj4     
8,then the eleven disciples went away   
into  ,galilee1 into a mountain where   
,jesus had appointed them4 ,and when    
they  saw him1 they worshiped him2 but  
some doubted4 ,and ,jesus came and spake
  unto them1 saying1 ,all power is given
 unto me in heaven and in earth4 ,go  ye
 therefore1 and teach all nations1      
baptizing them 7eis to honoma71  into   
the name of the ,father1 and of the ,son
 and of the ,holy ,ghost2  teaching them
 to observe all things whatsoever ,i    
have commanded you3 and  lo6 ,i am with 
you alway even unto the end of the      

world40 ,here1 it can  not be pretended 
that there is any thing to countenance  
the idea of  baptismal regeneration4    
,the administering of the rite is       
enjoined on the  apostles4 ,but no hint 
is given of its being necessary to      
salvation2 and  no such stress is laid  
upon it as to imply such necessity4     
,mark records the language of ,jesus on 
another occasion4 ,mark xvi1            
#ad-af1--8;,he appeared to the eleven1  
as they sat at meat1 and upbraided  them
 with their unbelief and hardness of    
heart1 because they believed  not them  
which had seen him after he was risen4  
,and he said unto them1  ,go ye into all
 the world1 and preach the gospel to    
every creature4 ,he  that believeth and 
is baptized shall be saved2 but he that 
believeth not  shall he damned40 ,here1 
is no more of baptismal regeneration    
than we  have found in ,matthew4        
,emphasis is1 indeed1 given to baptism1 
by the  connection in which it is       
introduced4 ,but at the very point on   

which all  depends the evidence gives   
way4 8,he that believeth and is baptized
 shall  be saved2 but he that believeth 
not--shall be damned40 ,thus explicitly 
,jesus utters sentence of perdition     
against unbelief4 ,but he as  explicitly
 omits baptism from mention on that side
 of the alternative1  and thus expressly
 limits the condemning sentence to      
unbelief4 ,either  this language is     
designed to represent baptism as        
important but not  essential2 or1 it is 
a snare which must take men at unawares1
 and  involve them in danger of         
destruction from ignorance of the       
necessity of  the rite4 ,here then is no
 baptismal regeneration4 ,the same      
inference  follows from the silence of  
the other evangelists on this point4    
,the  eleven were all present and heard 
these words4 ,if they were meant to     
imply baptismal regeneration1 they were 
of the very highest moment4 ,they  could
 not1 therefore1 be ignored1 but must   
have been the very center and           

controlling principle of all their      
writings and teachings4 ,and yet1 the   
other gospels ignore them2 and the      
epistles are equally silent4 ,it is1    
therefore1 certain that the apostles did
 not understand the expressions1  in the
 supposed sense4 ,the true principle of 
harmony for the  interpretation of all  
these facts will be presented in another
 place4    #b4 ,if now we examine the   
position of the great apostle of the    
,gentiles1  we shall find him give place
 by subjection to this doctrine1--no1   
not for  an hour4 ,his is an independent
 testimony2 for he was not with the     
eleven  under the personal ministry of  
,christ4 ,it is also fuller than any    
other2  running through his thirteen    
epistles4 ,first1 we find that it was   
not  his habit to baptize the converts  
of his own ministry2 and that1 upon     
principle4 ,he says to the              
,corinthians1--8,i thank ,god that ,i   
baptized none  of you but ,crispus and  
,gaius2 lest any should say that ,i had 

baptized in  my own name4 ,and ,i       
baptized also the household of          
,stephanas4 ,besides1 ,i  know not      
whether ,i baptized any other4 ,for     
,christ sent me1 not to  baptize1 but to
 preach the gospel40--#a ,cor4 i1       
#ad-ag4 ,he moreover states  the reason 
of his special devotion thus to the     
preaching of the  gospel1--because 8it  
pleased ,god by the foolishness of      
preaching to  save them that            
believe40--v4 #ba4 ,here be it observed1
 the apostle  speaks of preaching1 not  
abstractly considered1 but in immediate 
contrast with baptism4 ,he does not     
baptize2 but preaches1 because          
preaching is the means which ,god has   
chosen for the salvation of men  through
 faith4 ,thus1 baptism is1 in the       
plainest terms denied the  place        
assigned it by the theory in question4  
,but the evidence is even  more direct  
and conclusive4 ,to these same          
,corinthians whom ,paul thus  reminded  
that he had not baptized them1 he       

addressed a second epistle1  in which he
 distinctly asserts that through his    
personal ministry the  ,spirit of ,god  
had been given them and new life wrought
 within them4 8,ye  are our epistle     
written in your hearts1#aaa known and   
read of all  men2 forasmuch as ye are   
manifestly declared to be the epistle of
 ,christ  ministered by us1 written not 
with ink1 but with the ,spirit of the   
living ,god2 not in tables of stone1 but
 in the fleshly tables of the  heart40  
,he goes on to assert his ministry to be
 8of the new covenant2  not of the      
letter1 but of the spirit2 for the      
letter killeth2 but the  spirit giveth  
life40--#b ,cor4 iii1 #b1 #c1 #f4 ,it   
needs no words1 here1 to  show that thus
 the apostle overturns the very         
foundations of the theory  of baptismal 
regeneration4 ,paul did not baptize the 
,corinthians4 ,but he  ministered to    
them the ,holy ,spirit of life and      
grace1--the true baptism  of which he   
speaks so largely in his epistles4      

,footnote #aaa3      ,that 1 the reading
 of the ,textus ,receptus1 should be 1  
8your    hearts10 is testified by a     
number of ,,mss41 among which is the    
,sinaiticus1 and is imperatively        
demanded by the connection4    ,it is   
not necessary to go farther in tracing  
the doctrine of ,paul on the  subject4  
,he is everywhere consistent with       
himself as thus presented4 ,it  is      
however worthy of express notice that in
 his three epistles to  ,timothy and    
,titus1 in which he sets forth the      
qualifications and duties  of 8the man  
of ,god10 he does not once name or      
allude to the ordinance of  baptism4    
,had the apostle believed the doctrine  
of baptismal  regeneration1 it is not   
possible that he could have been thus   
silent4  ,but what need is there of thus
 inferring the sentiments of ,paul8 ,his
  favorite doctrine1 excludes and       
condemns this theory as an intrusive    
heresy4 8,being justified by faith1 we  
have peace with ,god1 through our  ,lord

 ,jesus ,christ40--,rom4 v1 #a4 8,by    
grace ye are saved1 through faith1  and 
that not of yourselves1 it is the gift  
of ,god40--,eph4 ii1 #h4 8,o  foolish   
,galatians1 who hath bewitched you8444  
,this only would ,i learn of  you1      
,received ye the ,spirit by the works of
 the law or by the hearing  of          
faith80--,gal4 iii1 #a1 #b4 ,how is it  
that by no accident does he ever        
say1--8by the hearing of faith1 and by  
baptism80 ,it is almost needless  to add
 that the other apostles in their       
writings are in perfect accord  with    
,paul4 ,in fact1 ritual or water baptism
 is not once named in their  epistles4  
,the word1 itself1 occurs in them all   
only once1--in the  statement of ,peter 
respecting 8antitype baptism10 which has
 been already  examined4 ,if the        
apostles and evangelists are true       
witnesses as to the  mind of ,christ1   
the doctrine of baptismal regeneration  
is contrary to  his teachings and       
subversive of the gospel4    ,this      

heresy is to be regarded with peculiar  
detestation and abhorrence  because of  
the disparagement which it does to the  
sovereignty and glory  of ,christ's     
baptizing scepter4 ,in any and every    
form of it1 it divides  the work of     
grace between ,christ and the human     
administrators of the  empty sign4 ,it  
subordinates and limits the sovereign   
exercise of his  saving power to the    
discretion of their wisdom and will1 to 
the measure  of their fidelity and ardor
 of their zeal4 ,whom they              
baptize1--upon them  his grace may be   
bestowed1 and upon them only4    ,we    
shall not examine in detail all the     
,scriptures which are appealed to  in   
support of this theory4 ,there are two  
which are the chief reliance of  its    
advocates1 an examination of which will 
be sufficient4 ,if not in  them1 the    
doctrine is not to be found in the      
,bible4 ,they are1 ,john iii1  #e1 and  
,eph4 v1 #be-bg4                        
,,section ,,lxxxii4--8,born of ,water   

and of the ,spirit40    ,said ,jesus to 
,nicodemus1--8,except a man be born of  
water and of the  ,spirit1 he can not   
enter into the kingdom of ,god40--,john 
iii1 #e4 ,dr4  ,pusey asserts that 8,the
 ,christian church uniformly for fifteen
 centuries  interpreted these words of  
baptism2 on the ground of this text     
alone1  they urged the necessity of     
baptism2 upon it they identified        
regeneration with baptism40 ,if the     
position thus maintained by the         
churches of ,rome and the east for so   
many centuries be the truth1 it         
presents the ,savior1 the apostles and  
evangelists1 and the ,scriptures        
written by them1 in a most extraordinary
 light4 ,in the very beginning of  his  
ministry1 in a private interview with   
the ,jewish ruler1 ,jesus  imparts to   
him this doctrine1 on which confessedly 
the salvation of  every man depends4    
,but1 from that hour1 neither he nor his
 apostles ever  name it4 ,in his public 
instructions to the people1--in his     

private  interviews with his            
disciples1--in those particular and     
assiduous  teachings by which1 as his   
own ministry drew to a close1 he put    
them in  possession of his whole mind   
concerning their ministry and the       
world's  salvation 7,john xv1 #ae71 he  
is persistently and entirely silent on  
this  vital point4 8,still10 says ,dr4  
,pusey1 8the truth in holy ,scripture is
  not less ,god's truth1 because        
contained in one passage only40 ,the    
principle is sound2 but its application 
here is a mere begging of the  question4
 ,that question is1 ,what mean these    
words8 ,and the above axiom  is no more 
true1 and much less pertinent to the    
present occasion than is  the rule of   
interpretation laid down by ,paul4      
8,having then gifts  differing according
 to the grace that is given to us1      
whether prophecy1  let us prophesy      
according to the proportion of          
faith40--,rom4 xii1 #f4 ,an             
interpretation which takes a passage out

 of all congruous relation to  the rest 
of the ,scriptures1 and overturns the   
very foundations of the  faith therein  
set forth1 is false4 ,and such is the   
interpretation in  question4 ,the       
circumstances and connection indicate   
the true meaning of  the passage4       
,that ,nicodemus1 although perhaps      
lacking in courage1 was an honest       
inquirer after the truth1 is evinced by 
the circumstances of this  interview and
 by his subsequent history4 ,he came by 
night1 for fear of  the ,jews4 ,he came 
not to cavil but to be taught1 as       
appears alike from  his own language and
 the manner of ,christ's dealing with   
him4 ,john had  been for some time      
causing the land to ring with his       
warning cry2 and  men's hearts were in  
expectation because of it and his       
baptism4 ,after  this interview of      
,nicodemus with ,jesus1 we incidentally 
learn that in  connection with ,christ's
 preaching his disciples also baptized4 
,and  their baptism was assuredly of the

 same intent as that of ,john1--to      
prefigure the office of the ,baptizer   
with the ,holy ,ghost4 ,we may1         
therefore1 conclude that their baptism  
was from the beginning associated  with 
,christ's ministry4 ,of these facts1 a  
man of the rank and  intelligence of    
,nicodemus1 and in his state of mind1   
could not be  ignorant4 ,he therefore   
comes for instruction as to the way of  
salvation4  ,at the beginning of the    
interview1 he places himself definitely 
at the  feet of ,jesus1 as a disciple to
 be taught of him4 8,rabbi1 we know that
  thou art a teacher come from ,god2 for
 no man can do these miracles  that thou
 doest except ,god be with him40 ,to an 
application thus so  precisely in accord
 with ,christ's own testimonies as to   
himself and his  miracles 7,john v1 #cf2
 x1 #be2 xiv1 #aj1 #aa71 he responds by 
entering  directly upon the question    
which was agitating the ruler's         
heart1--that  great question1--,how to  
be saved8 8,jesus answered and said unto

 him1  ,verily1 verily1 ,i say unto     
thee1 ,except a man be born again1 he   
can not  see the kingdom of ,god10--that
 kingdom of which the cry then was1     
8,the  kingdom of heaven is at hand40   
,the figure of the new birth was strange
  to ,nicodemus2 for1 while the doctrine
 of renewing by the ,holy ,spirit is    
familiar to the ,old ,testament         
writers1--the figure of a new birth is  
not  found in them4 ,he therefore       
asks1--8,how can a man be born when he  
is old0  ,here evidently the ruler views
 the matter as of practical and present 
interest to him personally4 8,how can   
,i1 ,nicodemus1 at my age1 be born      
again80 ,the purpose of ,jesus1 in using
 this new illustration was thus         
accomplished4 ,old truths in new forms  
often develop a power which  otherwise  
they lack4 ,jesus therefore1 now        
answers1 by a figure1 familiar  to his  
hearer1 in the ,old ,testament          
,scriptures1 and in the baptisms of     
,john and of ,christ's disciples1       

8,except a man be born of water and of  
the ,spirit1 he can not enter into the  
kingdom of ,god40    ,from this view of 
the connection and circumstances1 it is 
evident that  the passage is to be      
interpreted in the light of the ,old    
,testament1 and  of the baptisms        
administered at the time of this        
interview1 several  years before the    
ascension and day of ,pentecost2 and not
 by any thing  peculiar to the time     
subsequent to that event4 ,but it is an 
essential  feature of the theory of     
baptismal regeneration1 that it holds   
the ,new  ,testament church to have this
 eminent advantage over that of the ,old
  ,testament1 that the grace of         
regeneration is peculiar to the former1 
and  to the ordinance of baptism as     
administered subsequent to the ascension
  of ,christ4 ,but the words of ,christ 
to ,nicodemus were no abstract setting  
forth of phenomena of grace to be       
enjoyed by the church in a coming  time1
 but an explanation of the way in which 

the ruler must be saved1  then and      
there1 under the old economy4 ,viewing  
it in this light the  following are the 
facts essential to the exposition of the
 passage4    #a4 ,the figure of metaphor
 was especially congenial to the ,hebrew
 mind4  ,to its abundant use1 the       
,scriptures are largely indebted for the
 energy  and clearness with which the   
profoundest thoughts are there          
presented4  8,lord1 thou hast been our  
dwelling place in all                   
generations40--,ps4 xc1  #a4 8,moab is  
my wash pot40--,ps4 lx1 #h4 8,in the    
hand of the ,lord1 there  is a cup1 and 
the wine is red2 it is full of mixture2 
and he  poureth out of the same2 but the
 dregs thereof1 all the wicked of the   
earth shall wring them out and drink    
them40--,ps4 lxxv1 #h4 8,unto you that  
fear my name shall the sun of           
righteousness arise with healing in his 
wings40--,mal4 iv1 #b4 ,who would       
imagine the necessity of pausing to     
explain that these expressions are not  

to be understood literally8    #b4      
,among these metaphors1 no one was more 
familiar to the ,jews than that  of     
water1 signifying the ,holy ,spirit4 8,i
 will pour water upon him that  is      
thirsty and floods upon the dry ground4 
,i will pour my ,spirit upon  thy seed  
and my blessing upon thine              
offspring40--,isa4 xliv1 #c4 ,this      
figure has been already illustrated     
abundantly in these pages4 ,it is  only 
here important to emphasize the fact    
that upon it the whole  significance of 
,john's and the ,old ,testament baptisms
 depended1--which  were1 at that precise
 time1 so earnestly pressed upon the    
attention of  the ,jews4    #c4 ,this   
very figure was repeatedly used by our  
,saviour in the course of  his ministry4
 ,to the woman of ,samaria he says1     
8thou wouldst have asked  of him1 and he
 would have given thee living water4444 
,whosoever  drinketh of the water that  
,i shall give him1 shall never thirst2  
but  the water that ,i shall give him1  

shall be in him a well of water         
springing up into everlasting           
life40--,john iv1 #aj1 #ad4 ,again1 8,in
 the  last day1 that great day of the   
feast1 ,jesus stood and cried1 saying1  
,if  any man thirst1 let him come unto  
me and drink4 ,he that believeth on me1 
as the ,scripture hath said1 out of his 
belly shall flow rivers of  living      
water40--,ib4 vii1 #cg1 #ch4 ,it is1    
moreover1 to be remarked that  both of  
these places occur in the same gospel of
 ,john in which is found  the interview 
with ,nicodemus4 ,nor is it without     
significant bearing on  the present     
point1 that in the ,revelation1 by the  
pen of this same  writer1 the metaphor  
of water is conspicuous1 in this same   
sense4 8,the  ,lamb 444 shall lead them 
unto living fountains of waters40--,rev4
 vii1 #ag4  ,the ,lord ,jesus says1--8,i
 will give to him that is athirst of the
 fountain  of the water of life         
freely20--,ib4 xxi1 #f4 ,john sees the  
8pure river of  water of life clear as  

crystal proceeding out of the throne of 
,god and  the ,lamb20--,ib4 xxii1 #a4   
,and the volume of revelation closes    
with the  invitation1--0,let him that is
 athirst come1 and whosoever will1 let  
him  take of the water of life1         
freely40--,ib4 #ag4    #d4 ,the ,greek  
conjunction1 kai1 78and107 does not     
always express  addition2 but sometimes 
indicates an expository relation between
 two  members of a sentence1 and is     
equivalent to1 even1 to wit1 namely4    
,thus1--8,for blasphemy1 even because   
that thou being a man makest  thyself   
,god40--,john x1 #cc4 8,hath made us    
kings and priests unto ,god1  even his  
,father40--,rev4 i1 #f4 8,a golden cup1 
full of abominations1  even the         
filthiness of her fornications40--,ib4  
xvii1 #d4 8,but ourselves1  even we     
ourselves1 groan40--,rom4 viii1 #bc4    
8,god1 even our  ,father40--,phil4 iv1  
#bj4 ,three of these examples being from
 the writings  of ,john again illustrate
 his style4 ,it is evident that the     

phrase in  question may be translated   
thus2--8,except a man be born of water1 
even  of the ,spirit40 ,in fact1 such   
must have been the sense in which it was
  understood by ,nicodemus4 7#a47 ,the  
phrase is professedly explanatory4  ,it 
is in reply to the perplexity of        
,nicodemus1 at the primary statement  of
 ,jesus1--8,except a man be born        
again10--an expression the meaning of   
which is abundantly illustrated1 in all 
parts of the ,new ,testament4 7#b47     
,the explanatory clause thus introduced1
 having performed its office1           
immediately drops out of the discourse1 
which subsequently dwells upon  the new 
birth of the ,spirit alone4 8,except a  
man be born of water1 even  of the      
,spirit1 he can not enter into the      
kingdom of ,god4 ,that which is  born of
 the flesh is flesh1 and that which is  
born of the ,spirit is  spirit4 ,the    
wind bloweth where it listeth1 444 so is
 every one that is  born of the         
,spirit40 ,it is impossible to account  

for the manner in  which1 after the one 
explanatory phrase1 the water is thus   
ignored and  excluded1 upon any other   
supposition than that by which it is    
viewed as  an interpretation of the     
previous expression1 a metaphor for the 
,spirit4  7#c47 ,the fact that in the   
circumstances1 it was impossible for the
 ruler  to have understood the language 
in question as referring to a water     
baptism1 which1 upon the theory of      
baptismal regeneration1 was not to be   
administered until after the day of     
,pentecost2 and that he was therefore   
shut up to regard it as a metaphor1     
rendered explanation necessary1 if  that
 theory is true4 ,the absence of any    
explanation makes it certain  that such 
was not the meaning of ,jesus4    #e4   
,the author of this narrative had1      
already1 in the beginning of his  gospel
 given an account of the manner of      
regeneration1 which must be  accepted as
 governing the whole of his subsequent  
record on the subject4  8,as many as    

received ,him to them gave ,he power to 
become0 7exousian  genesthai1 8gave ,he 
the prerogative of being07 8the sons of 
,god1 even  to them that believe on ,his
 name2 which were born1 not of blood1   
nor of  the will of the flesh1 nor of   
the will of man1 but of ,god40--,john i1
 #ab1  #ac4 ,here1 it is not sufficient 
to say that baptismal regeneration is   
ignored4 ,it is absolutely excluded4    
,the born of ,god are described in      
terms both exclusive and inclusive1 by  
the phrase1 8,as many as  received him1 
444 that believed on his name40 ,these1 
all of these1 and  none but these1 were 
born of ,god4 ,the addition of baptism  
makes this no  more sure2 nor does its  
absence affect the result4 ,as many as  
receive  ,christ1--,as many as believe  
on his name1 to them it is given to be  
the  sons of ,god4    ,it is evident    
that the record of the interview with   
,nicodemus1 all of  which may be read in
 two or three minutes1 is a mere        
abstract of leading  points of our      

,savior's discourse4 ,the intent of the 
words in question  may be thus          
expressed4 8,you do not understand how a
 man can be born  again4 ,but you are   
familiar with the rite of baptism1 and  
you are  acquainted with the ,scriptures
 of the prophets1 and the interpretation
  which they give to that rite as a     
symbol of the renewing work of the      
,holy ,spirit4 ,it is that of which ,i  
speak4 ,except a man be born of water1  
even of the ,holy ,spirit1 who is the   
true water of life1 he can not enter    
into the kingdom of ,god40              
,,section ,,lxxxiii4--8,the ,washing of 
,water by the ,word40    ,to the        
,ephesians1 ,paul thus writes4 ,eph4 v1 
#be-bg4 8,husbands love your  wives1    
even as ,christ also loved the church   
and gave himself for it2  that he might 
sanctify and cleanse it with the washing
 of water by the  word2 that he might   
present it to himself1 a glorious       
church1 not having  spot1 or wrinkle1 or
 any such thing2 but that it should be  

holy and  without blemish40 ,it is      
asserted that here baptism with water1  
and its  effects are described4 ,the    
8washing of water0 is the baptism1 8the 
word10 is the formula of the ordinance  
and unblemished holiness1 the  effect4  
,but    #a4 ,the subject of ,paul's     
discussion is the relation of husband   
and wife1  and the reference to the     
church is incidental1 and by reason of  
the  analogy of the subjects4 ,the      
conception which runs through and       
controls  the passage is that of a      
bridal1 and each particular of the      
language is  suggested by this          
conception4 ,thus1 in the phrase1 8a    
glorious church10  rather 8a church     
gloriously adorned0 7compare ,luke vii1 
#be1 8gorgeously  apparelled107 the     
apostle seems to have had in his mind   
7,psa4 xlv1  #c71--8,the king's daughter
 is all glorious1 within2 her clothing  
is of  wrought gold40 ,so1 the washing  
of water is expressly stated to be in   
order to his presenting her to himself  

8not having spot or wrinkle40 ,the      
immediate reference1 therefore1 of the  
language is to the washing and  decking 
of the bride1 before marriage2 and the  
original of the whole  conception is to 
be found in ,ezekiel xvi1 #i-ad4 8,then 
washed ,i thee with  water2 yea1 ,i     
thoroughly washed away thy blood from   
thee1 and ,i anointed  thee with oil4 ,i
 clothed thee also with broidered work1 
and shod thee  with badger's skin1 and  
,i girded thee about with fine linen1   
and ,i  covered thee with silk4 ,i      
decked thee also with ornaments1 and ,i 
put  bracelets on thy hands and a chain 
on thy neck40 ,it will hardly be        
pretended that in this language of the  
prophet1 the washing with water  implies
 any mixture of the natural element with
 that process of grace  which is there  
described4 ,and that the prophet and the
 apostle refer to  the same thing is    
manifest4 ,there is no direct allusion  
in the passage  to ritual baptism4 ,the 
water is the familiar metaphor of the   

,spirit1 and  the washing is the        
expression for his renewing and         
sanctifying  influences on the soul4    
#b4 ,the assertion that 7rma7 8the      
word10 here means the formula of        
baptism1 is an assumption1 wholly       
indefensible4 ,in the first place1      
there is no formula of baptism ordained 
by ,jesus1 or recognized or used  by the
 sacred writers4 ,of this1 the evidence 
will hereafter appear4  ,moreover1 in   
the ,new ,testament1 and especially in  
the writings of ,paul1  the word in     
question1 rma1 is invariably used in the
 sense of the  testimonies1--the        
doctrines1--the word of ,god1--the      
gospel4 ,thus1 the  angel said to the   
apostles1--8,go1 stand and speak in the 
temple1 to the  people1 all 7ta rmata7  
the words of this life40--,acts v1 #bj4 
,peter  tells the house of              
,cornelius1--8,that word 7rma7 ye know  
444 how ,god  anointed ,jesus of        
,nazareth with the ,holy ,ghost and with
 power10 etc4--,ib4  x1 #cg1 #ch4 ,paul1

 in this very same epistle1 tells the   
,ephesians 7vi1 #ag7  that 8the sword of
 the ,spirit0 8is the word 7rma7 of     
,god40 ,and  ,peter declares that 8the  
word 7rma7 of the ,lord endureth        
forever2  and this is the word 7rma7    
which by the gospel is preached unto    
you40--#a ,peter i1 #be4 ,no word in the
 ,scriptures is of a more unequivocal   
meaning than this4    #c4 ,the          
interpretation of rma as meaning the    
baptismal formula1 is a  recognition of 
the unquestionable fact that 8the word0 
is made by the  apostle the instrumental
 cause of the sanctifying4 ,literally   
translated  the passage reads1--8,that  
he might sanctify it1--having purified  
it by the  washing of water1--by the    
word40 ,thus1 the word is the instrument
 of the  sanctifying1 and the           
parenthetic clause states the figure by 
which the  analogy of the bride is      
sustained4 ,the sanctifying and the     
purifying are  the same spiritual       
phenomenon1 the one phrase being        

conformed to the  idea of the church1   
the other to that of the bride4 ,and1   
whether the  common ,english version be 
accepted1 or the construction of the    
original  be literally followed1 as     
above1 the result remains the same1 that
 8the  word0 is distinctly stated to be 
the instrument of the process described 
by the two words1 8sanctify0 and        
8cleanse40 ,in what sense the word is   
sanctifying1 let ,jesus testify4 8,the  
words 7ta rmata7 that ,i speak  unto    
you0 7literally1 8that ,i have spoken   
unto you10 that is1 in his  preceding   
discourse71 8they are spirit1 and they  
are life40--,john vi1 #fc4  8,now ye are
 clean1 through 7tou logou7 the word    
that ,i have spoken  unto you40--,ib4   
xv1 #c4 8,sanctify them through thy     
truth1 thy word  7logos7 is truth4444   
,and for their sakes ,i sanctify myself1
 that they  also may be sanctified      
through the truth40--,ib4 xvii1 #ag1    
#ai4 8,chosen  unto salvation1 through  
sanctification of the ,spirit and belief

 of the  truth40--#b ,thes4 ii1 #ac4    
,the word is the means and the ,spirit  
the  efficient author of grace4         
,part ,,xiv4                            
,,the ,,new ,,testament ,,church4       
,,section ,,lxxxiv4--,the ,ritual ,law  
was not ,repealed4    ,in the entrance  
of the church upon her new commission1  
her constitution  was unchanged4 ,but   
the ordinances of testimony with which  
she was  entrusted received an essential
 modification4 ,the nature and the      
manner  of this were alike remarkable2  
and as the subject has not received the 
attention due to its importance1 it     
requires here the more careful          
consideration4 ,in the course thereof1  
it will appear that the ,hebrew         
,christian church remained with its     
institutions all unaltered1 as they     
were received from ,moses1 and the      
ceremonial law in full authority and    
operation1 down to the close of the ,new
 ,testament canon4 ,but the ,gentile    
element1 which was by the preaching of  

the gospel gathered in and  incorporated
 with the church1 was1 by express       
statute1 exempted from the  obligation  
of that law4    #a4 ,the ,lord ,jesus   
was 8a minister of the circumcision for 
the truth of  ,god1 to confirm the      
promises made unto the fathers2 and that
 the  ,gentiles might glorify ,god for  
his mercy40--,rom4 xv1 #h1 #i4 ,he lived
 and  died in the full communion of the 
church of ,israel1 in so far as his own 
action or will was concerned2 although  
he was in the end excommunicated  and   
betrayed by the rulers of that church4  
,he assured his disciples that  he came 
not to destroy the law but to fulfill4  
7,matt4 v1 #ag47 ,neither by  example   
nor by precept did he set aside or      
abrogate it2 but1 on the  contrary1     
having himself obeyed every precept and 
observed every  ordinance1 he left it1  
at his ascension1 in full and unimpaired
  authority4    #b4 ,the apostles and   
the church over which they presided in  
,jerusalem  were not only zealous in    

their observance of the law2 but were   
not  altogether exempt from the         
influence of some of the most obnoxious 
of  the traditions of the elders4 ,of   
this1 the case of ,peter's visit to the 
house of ,cornelius presents a signal   
illustration4 ,to prepare him to  listen
 to the message from the ,roman         
centurion1 a miraculous vision was      
shown him4 ,and1 when the disciples in  
,jerusalem heard of the matter1  they   
accused him1 for having gone in to men  
uncircumcised and eaten with  them4 ,and
 yet there was not a syllable in the    
laws of ,moses to justify  such extreme 
reserve4 ,it was wholly based upon the  
traditions of the  elders4 ,so powerful 
and prevalent was the sentiment among   
,jewish  ,christians1 on this subject1  
that it subsequently became the occasion
 of  a very singular dereliction on the 
part of ,peter4 ,says ,paul1--8,when    
,peter  was come to ,antioch1 ,i        
withstood him to the face1 because he   
was to be  blamed4 ,for before that     

certain came from ,james1 he did eat    
with the  ,gentiles2 but when they were 
come1 he withdrew1 and separated        
himself1  fearing them which were of the
 circumcision4 ,and the other ,jews     
dissembled likewise with him1 insomuch  
that ,barnabas also was carried  away   
with their dissimulation40--,gal4 ii1   
#aa-ac4 ,respecting this it is  not     
enough to say that ,peter and the       
,judaizers were all wrong4 ,true4 ,but  
such a state of things could not have   
existed1 had the church or the  apostles
 understood the law of ,moses to be1 in 
any manner1 abrogated or  set aside4    
#c4 ,the calling and decree of the      
council of ,jerusalem are very important
  facts1 as bearing on this subject4    
,the occasion of the council was the    
attempt of ,judaizing teachers to impose
 circumcision and the ritual law  upon  
the ,gentile converts4 7,acts xv1 #a-e47
 ,hereupon1 8the apostles and  elders   
came together to consider of this       
matter40--v4 #f4 ,here1 at once1  it is 

impossible that such a question could   
have arisen1 had the  abrogation of the 
,mosaic law been a fact known to the    
church in  ,jerusalem2 and assuredly in 
that case1 there would have been no room
 for  the apostles and elders to        
8consider0 such a question1 the very    
raising  of which would have been the   
erection of a standard of open rebellion
  against ,christ4 ,the discussions and 
decree of the council were equally      
conclusive4 ,no doubt was suggested1 in 
any quarter as to the continued         
authority of the law4 ,no one hinted at 
the idea of its repeal4 ,the  discussion
 turned entirely on the privilege of the
 ,gentiles to be  specially exempt from 
its requirements4 ,the evidence of such 
exemption  was found in the fact that   
,god had1 in a special manner1 shown his
  acceptance of them1 outside the law4  
,upon this point1 the whole issue       
turned2 and the proof respecting it was 
formally given by ,peter1 in a          
rehearsal of the facts concerning the   

house of ,cornelius 7vs4 #g1 #h72 and   
by ,paul and ,barnabas1 in an account of
 8the miracles and wonders which  ,god  
had wrought among the ,gentiles by      
them40--vs4 #ab4 ,moreover1 the         
conclusion reached 7vs4 #ad-ai71 and the
 decree issued1 had express  relation1  
to the ,gentiles1 only1 and not to the  
whole body of the  church4 ,in a word1  
it was a decree recognizing and         
proclaiming the  exemption of the       
,gentiles from the obligation of the    
existing law4--8,the  apostles and      
elders and brethren send greeting unto  
the brethren which  are of the          
,gentiles1 in ,antioch1 and ,syria1 and 
,cilicia4 ,forasmuch as  we have heard1 
that certain which went out from us1    
have troubled you  with words1          
subverting your souls1 saying1 ,ye must 
be circumcised and  keep the law1 to    
whom we gave no such commandment4444 ,it
 seemed good to  the ,holy ,ghost1 and  
to us1 to lay upon you no greater burden
 than these  necessary things2 that ye  

abstain from meats offered to idols1 and
 from  blood1 and from things strangled1
 and from fornication2 from which1 if   
ye keep yourselves ye shall do well4    
,fare ye well40--vs4 #bc-bi4 ,such is   
the only rule or decree found in the    
,new ,testament1 respecting the  ritual 
law4 ,it exempts the ,gentiles from its 
obligations2 but otherwise  leaves it in
 unimpaired authority4    #d4 ,with this
 view1 the whole subsequent history of  
the apostolic church  agrees4 ,paul was 
the great apostle of the ,gentiles4 ,he 
was prompt and  decided in asserting and
 vindicating their liberty from the     
obligations  of the law2 but was himself
 conscientious in the observance of all 
its  requirements1 and fully recognized 
their obligation upon himself and his   
brethren of ,israel4 ,these facts were  
brought into question1 and publicly     
established in the most signal manner4  
,when he came to ,jerusalem after  his  
third missionary tour1 in an interview  
with ,james and the elders of  the      

church1 they said to him 8,thou seest1  
brother1 how many thousands  7muriades1 
how many tens of thousands17 of ,jews   
there are which  believe2 and they are  
all zealous of the law4 ,and they are   
informed of  thee that thou teachest all
 the ,jews which are among the ,gentiles
 to  forsake ,moses1 saying that they   
ought not to circumcise their children1 
neither to walk after the customs4 ,what
 is it therefore8 ,the multitude  must  
needs come together2 for they will hear 
that thou art come4 ,do1  therefore1    
this that we say to thee4 ,we have four 
men which have a vow  on them4 ,them    
take and purify thyself with them1 and  
be at charges with  them1 that they may 
shave their heads3 and all may know that
 those  things whereof they have been   
informed concerning thee are nothing1   
but  that thou thyself also walkest     
orderly and keepest the law4 ,as        
touching  the ,gentiles which believe1  
we have written and concluded that they 
observe no such thing1 save only that   

they keep themselves from things        
offered to idols1 and from blood1 and   
from strangled1 and from                
fornication40--,acts xxi1 #bj-be4 ,to   
this suggestion ,paul agreed1 and was   
in the temple in fulfillment of it1     
awaiting the time when 8an offering     
should be offered for every one of      
them10 when a tumult was raised by  the 
unbelieving ,jews1 and his imprisonment 
took place1 which resulted in  his being
 sent1 in chains1 to ,cesarea1 and to   
,rome4 7,acts xxi1 #bf1 #bg47           
,respecting this matter1 the first point
 to be noticed is the fact that  the    
myriads of ,jewish ,christians were     
unanimous4--,they 8were all zealous  of 
the law40 ,the imagination of ,conybeare
 and ,howson and others that the        
proceeding was the work of a ,judaizing 
faction and was consented to for  the   
sake of peace1 is not only without      
warrant in the record1 but is in        
contradiction to its whole tenor1 and   
spirit4 ,in fact the entire  conception 

of the first named writers on the       
subject is characterized by  a strained 
and perverse ingenuity1 rather than by  
the simplicity of a  sound criticism4   
,and yet they have to admit that the law
 continued in  unimpaired authority over
 all ,jewish believers4 ,why then labor 
to  stigmatize the church in ,jerusalem 
or an imaginary faction therein for     
being zealous in its maintenance8       
,the purpose and intent of this         
transaction as expressly avowed by      
,james  and the elders was to draw a    
broad line of distinction between ,jews 
and  ,gentiles in relation to the law4  
,in their very suggestion to ,paul1 they
  refer to the former council and       
decree4--8,as touching the ,gentiles    
which  believe1 we have written and     
concluded that they observe no such     
thing40  ,thus1 avowedly1 the course    
proposed was designed to interpret that 
decree1 and to limit its purview to the 
,gentiles4 ,it was1 moreover1 a         
transaction taking place in             

circumstances which imparted to it the  
very  highest moment4 ,it was in        
,jerusalem1 the center whence ,jesus had
  commanded his apostles that the gospel
 should go forth4 ,they were to  preach 
in all the world1 8beginning at         
,jerusalem40 ,there1 consequently  the  
first labors of the twelve were         
expended2 there1 some of them were      
almost always found2 and to that church 
the ,gentile churches looked as  the    
fountain of their faith and             
authoritative exponent to them of the   
will of ,christ4 ,such had been the     
prophetic anticipation long before      
respecting this very time4--8,out of    
,zion shall go forth the law2 and the   
word of the ,lord from                  
,jerusalem40--,isa4 ii1 #c4 ,already had
 that church  sent forth the law        
concerning the relation of the ,gentiles
 to the ,mosaic  institutions4 ,and now 
the question to be decided was equally  
important1  and the action proposed1    
although different in form1 was equally 

responsible and decisive4 ,a decree of  
confirmation of the law1 which had      
stood unimpeached for fifteen centuries 
would have been inappropriate  and      
calculated rather to awaken doubts than 
to strengthen conviction4  ,the course  
proposed and adopted was more           
appropriate and effective4 ,paul  was   
the great apostle of the ,gentiles1 the 
recognized and world-renowned  champion1
 not only of the freedom of the         
,gentiles1 but of the liberty of  the   
gospel1 the liberty of all ,christ's    
people4 ,the spectacle1  therefore1 of  
this great apostle1 performing          
,levitical rites of  purifying and      
publicly appearing at the temple1 in    
order to the offering  of sacrifices1 in
 completion of a ,nazarite vow1 would   
constitute a most  decisive             
demonstration and announcement of the   
continued obligation of  the law1 over  
all ,israel4 ,it was not a case1        
therefore1 in which a  privilege might  
be waived for the sake of peace4        

,submission to these  proposals1 if they
 were unwarranted1 would have been      
treason1 at once to  ,christ and to the 
liberties of the apostle's own people4  
,how likely it  was that ,paul1 having  
already vindicated with firmness and    
success the  freedom of the ,gentiles   
from the bondage of the law1 should have
  conspired to betray the liberties of  
his own beloved ,israel1 on the very    
same point1 in the interest of a        
time-serving policy1 may be judged from 
his whole history and writings4 ,the    
alternative presented by the facts  is  
of itself conclusive4 ,either the law   
remained in unimpaired  authority1 over 
,israel1--or1 ,paul and ,james1 the     
elders1 and all the  myriads of         
believing ,jews1 were united1 without   
dissent or exception1 in  a conspiracy  
to repudiate the authority of the ,lord 
,jesus1 and  re-establish a law repealed
 by him4    #e4 ,the action of ,paul    
upon this occasion was not an instance  
of mere  occasional conformity1 but was 

expressly designed by the apostle as a  
testimony to the ,jews that he did not  
repudiate the law1 but 8walked  orderly 
and kept it40 ,and an examination of his
 manner of life and  ministry will show 
that this testimony was true1--that he  
was constant  and conscientious in his  
own observance of the law1 and          
recognition of  its authority4 ,wherever
 he went1 his first recourse was to the 
worshiping assemblies of the ,jews1 to  
which he joined himself as one of  them1
 withdrawing only when rejected from    
their company4 7,acts xvii1 #b2  xix1   
#h1 #i1 etc47 ,one incident in the story
 of his ministry affords us a  glimpse  
into the inner chamber of his sentiments
 and the spirit of his  personal life1  
as toward the law4 ,on his second       
missionary tour1 leaving  ,corinth1 he  
sailed into ,syria1 8and with him       
,priscilla and ,aquila2  having shorn   
his head in ,cenchrea3 for he had a     
vow40--,acts xviii1 #ah4  ,some         
expositors have explained this vow as   

taken by ,aquila and not by  ,paul4     
,olshausen1 who1 however1 rejects this  
theory1 says that 8those  learned men   
who deny the reference of the words to  
,paul1 suppose that  the statement can  
not be applied to him1 because it would 
have been  inconsistent with his        
principles regarding the abrogation of  
the  ceremonial law of ,moses1 to have  
taken upon him a vow40 ,conybeare and   
,howson1 who hesitate between the two   
views1 say that 8the difficulty  lies   
not so much in supposing that ,paul took
 a ,jewish vow 7see ,acts xxi1  #bf7 as 
in supposing that he made himself       
conspicuous for ,jewish  peculiarities  
while he was forming a mixed church at  
,corinth40 ,but all  admit that the     
,greek in this place points as          
distinctly to ,paul as does  the common 
,english version4 ,we already know      
enough1 certainly1 to  caution us       
against forcing an interpretation1 on   
the ground that the  ceremonial law was 
abrogated4 ,we have seen the apostle    

take upon him  such a vow1 in the most  
public and demonstrative manner4 ,and1  
as to the  difficulty made by ,conybeare
 and ,howson1 it is founded in a        
palpable  mistake of the facts4 ,the vow
 may have been made in ,corinth4 ,of    
that we  know nothing4 ,but the shaving 
of his head1 to which alone the         
suggestion  as to 8making himself       
conspicuous0 could apply1 took place in 
,cenchrea1  after leaving ,corinth and  
when in the act of sailing for ,syria4  
,so that  the facts as recorded look    
rather to the avoidance of notoriety    
than  seeking it4 ,so far as the record 
indicates1 the vow being connected with 
,paul's own private religious life1 was 
only known to his personal  attendants1 
in connection with the fact of his      
shaving his head1 and the  diligence    
with which he sought to reach ,jerusalem
 in time for the feast4  7,vs4 #ba1     
#bb47 ,this was no doubt connected with 
the fulfillment of his  vow1 which of   
necessity required offerings at the     

temple4 ,it thus  appears that not only 
did the apostle maintain an outward and 
formal  observance of the law2 but that 
his private devotional life and         
experience took its form from the       
ordinances of that law1 and found       
expression in them2 a fact utterly      
irreconcilable1 as was his whole life   
and teachings1 with the assumption that 
he looked upon them as being  abrogated 
or obsolete4    ,on this and other      
occasions1 there are intimations that as
 often as was  consistent with the      
duties of his ministry1 he was          
accustomed to resort  to ,jerusalem1 in 
observance of the annual feasts1 and for
 the purpose of  making offerings at the
 temple4 8,i came10 says he to ,felix1  
8to bring  alms to my nation1 and       
offerings4 ,whereupon certain ,jews from
 ,asia  found me purified in the        
temple40--,acts xxiv1 #ag1 #ah2 comp4   
xx1 #af4    ,another important fact     
appears in the record4 ,with a          
significant  discrimination1 ,paul      

circumcised ,timothy the son of a       
,jewess2 although1  his father being a  
,greek1 he might have claimed exemption 
as a ,gentile  7,acts xvi1 #a-c72 8,but1
 neither ,titus1 who was with me1 being 
a ,greek was  compelled to be           
circumcised2 and that because of false  
brethren1  unawares brought in1 who came
 in privily to spy out our liberty which
 we  have in ,christ ,jesus1 that they  
might bring us into bondage3 to whom we 
gave place1 by subjection1 no1 not for  
an hour2 that the truth of the  gospel  
might continue with you40--,gal4 ii1    
#c-e4 ,thus1 in ,timothy and  ,titus1   
,paul's favorite disciples and constant 
attendants and helpers in  his later    
ministry1 he carried with him exemplars 
and representatives of  the opposite    
relations to the law1 which he          
recognized in the ,jews and  the        
,gentiles4    ,moreover during his      
imprisonment1 in reply to the charge of 
being a  contemner of the law1 the      
apostle repeatedly and unqualifiedly    

asserted  that he had been constant and 
faithful in observance of it4 ,in the   
presence of the council of ,israel1 he  
announced himself a ,pharisee4 ,of  the 
same thing he writes to the             
,philippians1 that he had 8no confidence
  in the flesh1 ,though ,i might also   
have confidence in the flesh4 ,if any   
other man thinketh that he hath whereof 
he might trust in the flesh1 ,i  more3  
,circumcised the eighth day1 of the     
stock of ,israel1 of the tribe  of      
,benjamin1 a ,hebrew of the ,hebrews2 as
 touching the law1 a ,pharisee2         
concerning zeal1 persecuting the church2
 touching the righteousness  which is in
 the law blameless40--,phil4 iii1 #c-f4 
,it is true that the  description here  
given by the apostle has especial       
reference to the past  time of his      
unconverted zeal4 ,but it is also true1 
that his introductory  comparison with  
others1 as to grounds of self-righteous 
confidence1 is  in the present tense1   
and indicates a conscious fidelity to   

the law down  to the time of his        
writing4 ,when accused before ,festus1  
8he answered for  himself1--,neither    
against the law of the ,jews1 neither   
against the  temple1 nor yet against    
,csar1 have ,i offended any thing at    
all40--,acts  xxv1 #h4 ,and when at last
 he was taken to ,rome1 he there called 
the chief  of the ,jews together1 and   
said to them1 8,men and brethren1 though
 ,i have  committed nothing against the 
people or customs of our fathers1 yet   
was ,i delivered prisoner from          
,jerusalem into the hands of the        
,romans40--,acts xxviii1 #ag4    ,is it 
asked1 how all this is to be reconciled 
with the doctrine of the  epistle to the
 ,galatians1 and other testimonies of   
,paul respecting  circumcision and the  
law8 ,i answer1--,paul nowhere utters a 
syllable in  disapproval of the         
observance of the law by the ,jews1 as a
 rule of life4  ,what he assails is1 a  
trusting in it1 for themselves1 or      
imposing it on  others1 as a rule of    

righteousness unto salvation4 ,while he 
proclaimed  salvation by grace1 through 
faith alone1 without the works of the   
law1  moral or ritual1 he with perfect  
consistency not only himself kept the   
law1 but enjoined it on his brethren    
after the flesh4 ,his principle of      
action in this respect1 he states       
explicitly1 8,is any man called1 being  
circumcised8 ,let him not become        
uncircumcised4 ,is any called in        
uncircumcision8 ,let him not be         
circumcised4 ,circumcision is nothing1  
and  uncircumcision is nothing1 but the 
keeping of the commandments of ,god4    
,let every man abide in the same calling
 wherein he was called4 ,art thou       
called being a servant8 care not for it2
 but if thou mayest be made free  use it
 rather40--#a ,cor4 vii1 #ah-ba4 ,thus  
distinctly does ,paul recognize         
circumcision as still being1 to the     
,jews1 a commandment of ,god2 as        
exemption from it was to the ,gentiles4 
,and it need scarcely be said1  that    

circumcision here stands for the whole  
law4 ,it is to be considered1  moreover1
 that this language of ,paul is not a   
mere recognition of  circumcision as    
still existing by the providence of     
,god2 but it is an  express and         
unreserved re-enforcement of the law1 by
 his whole  authority1 as an apostle of 
,jesus ,christ1--a re-enforcement broad 
and  unlimited as to time or            
circumstances as was the law itself4    
,this  unlimited character of the       
apostle's decree1 is emphasized and     
strengthened by the exception which he  
appends to the general form of  his     
enunciation2--8,let every man abide in  
the calling wherein he was  called40    
,lest any should interpret this rule as 
designed to apply to  cases outside the 
theme in hand1 he adds1--8,art thou     
called being a  servant8 ,care not for  
it2 but if thou mayest be made free1 use
 it  rather40 ,so far from moderating or
 weakening the force of the apostle's   
previous language1 this adds greatly to 

it2 showing as it does1 that the        
question of exceptions and limitations  
was present to his mind4 ,then was  the 
time1 if ever1 for him to have intimated
 the doing away of the  ritual law2 or1 
at least1 to so guard his language as to
 harmonize it  with its ultimate        
abrogation1 had such been the purpose of
 ,god4 ,the  fact1 therefore1 that      
neither here nor elsewhere does he      
allude to such  a purpose1 but on the   
contrary gives the above unreserved     
injunction as  a permanent part of the  
written word of ,god1 leaves us but one 
alternative1--to reject the authority of
 ,paul1 as an inspired apostle1 or  to  
recognize circumcision and the law as   
being1 to the ,jew1 the  commandment of 
,god1 unrepealed4    ,if1 we further    
examine the epistles1 we shall find that
 while they all  are unanimous in       
repudiating the righteousness of the    
law2 they do  not1 anywhere assert or   
imply its repeal1 as toward ,israel4 ,it
 will  moreover be found that any       

inference as to the abrogation of the   
law1  which may be deduced from the     
doctrine of grace1 as taught by all the 
apostles1 applies as directly to the    
moral as to the ritual code2 both  of   
which are by them commonly comprehended 
together under the  designation of1 8the
 law40 ,upon their principles1 reliance 
on a  righteousness of works is just as 
much to be reprobated in the one form   
as in the other2 and the doctrine of    
salvation by grace is as consistent     
with the continued obligation and       
observance of the ritual1 as1 of the    
moral law4    #f4 ,it is no slight      
argument in proof of the view here      
presented1 that it  alone exhibits the  
apostolic history as consistent and     
harmonious1 based  upon definite and    
inflexible principles1 unanimously      
recognized and  obeyed by the apostles  
and elders4 ,that such must have been   
the case1 is  involved in the manner in 
which the apostles were appointed to    
preside  over the transition period in  

the history of the church1 and the      
,spirit  given for their guidance       
therein4 ,many writers have assumed     
without the  trouble of proof1 that the 
ritual law could not any longer possess 
legitimate authority--that the coming of
 ,christ1 and his one offering of       
himself1 of necessity1 superseded and   
set it aside4 ,they are1 at once1       
involved in the necessity of treating   
the whole history of the apostolic      
church as one of compromising policies  
and timeserving expedients4 ,we  are    
told of the extreme ,judaism of ,james1 
the more moderate conservatism  of      
,peter1 and the free evangelical spirit 
of ,paul4 ,their principles and  parties
 are represented as maintaining a       
continual struggle1 and the  various    
facts of the history are explained as   
the prevalence of one or  the other set 
of opinions1 or the result of           
compromise4 ,on the contrary1  there is 
not a trace of the least diversity of   
sentiment on these  questions between   

the parties named1 or any of the        
apostles or leaders  of the church4     
,some 8false brethren1 unawares brought 
in0 7,gal4 ii1 #d71  attempted to create
 division2 but only developed harmony4  
,the decree of  the council of          
,jerusalem was no compromise1 but the   
expression of  unanimous sentiments     
7#8omothumadon1 8with one heart10--,acts
 xv1 #be71  and was1 moreover1 dictated 
by the ,holy ,spirit4 8,it seemed good  
to the  ,holy ,ghost and to us40 ,the   
so-called partisans of ,james1 the      
,judaizing  zealots1 who troubled       
,paul's ministry1 were expressly        
repudiated in that  decree1 which was   
moved in the council by ,peter and      
,james1 and  apparently drafted by the  
hand of the latter4#aab ,the reason why 
the  labors of ,james and ,peter were   
mainly confined to the circumcision in  
,judea1 while ,paul preached among the  
far off ,gentiles1 was precisely the    
same in both cases1--the will of        
,christ4 ,says ,paul1--8,when they saw  

that  the gospel of the uncircumcision  
was committed unto me1 as the gospel of 
the circumcision was unto ,peter2 7for  
,he that wrought effectually in  ,peter 
to the apostleship of the circumcision1 
the same was mighty in me  toward the   
,gentiles27 and when ,james1 ,cephas and
 ,john1 who seemed to be  pillars1      
perceived the grace that was given unto 
me1 they gave to me and  ,barnabas the  
right hands of fellowship2 that we      
should go unto the  heathen1 and they   
unto the circumcision40--,gal4 ii1 #g-i4
 ,no4 ,the  blood-bought church of      
,christ1 was not left1 at this critical 
time1 to  the mercies of the passions   
and prejudices1 the narrowness and      
factions  of fallible men4 ,it was under
 the direction of the ,lord ,jesus1 and 
the  inspiration of the ,holy ,spirit4  
,the prayer 8that they all may be one10 
was not unheard1 nor unanswered of the  
,father2 and the promise that the       
,spirit should guide them into all truth
 was fulfilled4    ,footnote #aab3      

,the 8,greeting0 7,chairein7 ,acts xv1  
#bc2 is found nowhere else in    the    
,new ,testament1 save in ,james i1 #a4  
,from this careful survey1 it appears1  
that the ,new ,testament contains no    
evidence of the abrogation or passing   
away of the ceremonial law1--that  its  
unimpaired authority over ,israel was   
fully and universally  acknowledged and 
asserted by the apostles and the        
churches over which  they presided2     
while the exemption of the ,gentiles    
from its requirements  was recognized as
 exceptional1 and secured by formal     
consultation and  decree2--that this    
condition of things continued unchanged 
to the close  of the ,new ,testament    
canon2--and that as a necessary         
consequence1 that  law never has been   
repealed1 to this day4 ,as once before1 
during the  seventy years of the        
,babylonian captivity1 ,israel was      
providentially  precluded from its      
observance1 so at present1 it is one of 
the most  afflictive features of the    

divine dealings with them1 that the law1
  which they idolized and so grievously 
perverted1 still binds them2 while  the 
destruction of the temple1 the          
disorganization of the nation and the   
obliterating of the priesthood renders  
its fulfillment by them  impossible4    
,,section ,,lxxxv4--,why the ,gentiles  
were ,exempt from the ,law4    ,the     
exemption of the ,gentile ,christian    
church from the authority of the        
ceremonial law must be accounted for    
upon some principle which will          
harmonize with all the facts4 ,the      
common theory assumes it to be of the   
very nature of a type to perish and be  
abrogated by its realization in  the    
antitype4 ,thus1 it is supposed1 that   
the sacrificial system of  necessity    
expired with its fulfillment by         
,christ's one offering of  himself4     
,but1 as we have seen1 the law was not  
in fact abrogated1 but  continues in    
unimpaired authority over ,israel4 ,why1
 then1 are the  ,gentiles exempt from   

its obligations8    ,the reason was     
briefly intimated by ,peter4 8,why tempt
 ye ,god1 to put a  yoke upon the neck  
of the disciples1 which neither our     
fathers nor we  were able to            
bear20--literally1 8neither 7ischusamen7
 were strong to  bear40--,acts xv1 #aj4 
,this verb means1 to be strong1 and is  
sometimes  used with a negative         
particle1 as here1 to indicate a labor  
of great  difficulty1 not amounting to  
an impracticability4 ,thus1 in ,john    
xxi1 #f1  it is said of the net of      
fishes1--8,they were not able0 7were not
  strong7 8to draw it1 for the multitude
 of fishes40 ,and yet1  immediately     
after1 when their force had been reduced
 by ,peter casting  himself into the sea
 and swimming to land1 they came        
8dragging the net  with fishes10 and    
,peter himself drew it to land4 7vs4 #h1
 #aa47 ,the ritual  law was a           
burdensome1 although not impossible     
institution1 for ,israel1  when dwelling
 in their own land4 ,but1 as a system of

 worship for a  world-religion1 it was  
unsuitable4 ,essential to it was the one
 temple1  altar and priest1 at          
,jerusalem1 typical of the one sanctuary
 and service  in heaven4 ,hither must   
all males repair statedly1 three times a
 year1  and both men and women upon many
 special occasions beside1 of a personal
  nature4 ,to a population of four or   
five millions1 dwelling in the narrow   
limits of ,palestine1--a territory the  
extreme dimensions of which were  about 
#ajj miles by #aej1--this was possible1 
although burdensome4 ,but1 to  the      
distant millions of the world's         
inhabitants1 manifestly it would  have  
been utterly impracticable4             
,moreover1 to the race at large1 the    
ceremonial law had already fulfilled    
its most important and essential        
offices4 ,undoubtedly1 it could still   
have been used by the grace of ,god1 as 
it had been for ages before1 as a  mode 
for the effectual transmission and      
dissemination of the gospel  testimony1 

kept in unimpaired purity by the agency 
of unchanging forms4  ,nor is the fact  
to be everlooked1 or lightly regarded1  
that  representations to the eye and the
 physical senses have a peculiar power  
over the affections and the heart1 a    
power often greater and more            
influential than any appeal to the      
intellect through the organs of         
hearing4 ,had such been the will of     
,god1 the ritual system was certainly   
susceptible of being made a powerful    
auxiliary to the dissemination of  the  
gospel1 by its relation to these        
principles of man's nature4    ,but1    
when the gospel was given to the        
,gentiles1 the system of elementary     
ideas which were embodied and exhibited 
in the ,mosaic ceremonial  possessed a  
world-wide diffusion4 ,the art of       
writing had been developed  and         
disseminated4 ,the ,old ,testament      
,scriptures were already written and    
widely distributed1 and the gospels and 
epistles were soon to follow4  ,thus the

 cardinal importance of the ritual      
ordinances as a mode for the  recording 
and perpetuation of the gospel was      
obsolete1--replaced by means  more      
appropriate to a religion now destined  
for the world4 ,and the  8demonstration 
of the ,spirit and of power10 which now 
accompanies the  preaching of the gospel
 among the ,gentiles1 is abundant       
compensation for  the ritual system1 as 
an appeal to the affections1 through the
 senses4    ,it is thus apparent that   
the discrimination1 in the beginning    
made  between ,jew and ,gentile         
respecting the ceremonial law1--its     
obligation on  the one1 and the         
exemption of the other1--was neither    
arbitrary nor  unmeaning1 but alike     
reasonable and susceptible of full and  
beautiful  realization in practice4 ,it 
implied the continuance of ,israel as a 
priest-kingdom among the nations1       
maintaining at ,jerusalem1 as a         
standard of faith to the world1 that    
system of rites which so  beautifully1  

so clearly and impressively set forth   
the gospel to the  eyes and senses of   
men2 whilst1 the world over1 the same   
gospel should  have been published1 by  
the written and printed word1 by the    
living  voice1 and by the simple ritual 
of ,gentile ,christianity1 practicable  
everywhere4 ,but such was not the       
purpose of ,god4 ,at the beginning1 our 
first parents by sin forfeited the ,eden
 which might have been theirs4  ,so1    
,israel forfeited her offered privilege4
 ,jerusalem was destroyed1 and  the     
gospel and the church were given to the 
,gentiles1--8until the  fullness of the 
,gentiles be come in2 and so all ,israel
 shall be  saved40--,rom4 xi1 #be1 #bf4 
,,section ,,lxxxvi4--,the ,christian    
,passover4    ,to the church among the  
,gentiles1 two simple ordinances remain1
 an  inheritance from the ancient       
church1--a memorial and link of         
connection  and identity between the    
two2 and a continuous sealing of the    
same  covenant1 transmitted from the one

 to the other4 ,that the ,supper is thus
  derived from the paschal feast1 can   
not be denied4 ,as early as ,jacob's    
prophecy of ,shiloh1 8the blood of the  
grape0 was appropriated as a type  of   
,christ's sufferings4 7,gen4 xlix1      
#i-ab47 ,afterward1 in the ,levitical   
system1 a meat or bread offering made of
 fine flour mixed with oil1 and  a drink
 offering of wine1 were made essential  
parts of all sacrificial  offerings4    
7,see ,num4 xv1 and xviii47 ,of the     
festival offerings1 to which  the       
passover belonged1 a part only was      
offered upon the altar2 the rest  being 
appropriated to the worshippers4 ,they  
thus enjoyed communion with  ,god1 at   
his table2 and hence the proverbial     
description of 8wine which  cheereth    
,god and man40--,judg4 ix1 #ac4 ,thus1  
in the passover and all the  ,levitical 
sacrifices1 two distinct elements were  
typical of ,christ's  sufferings2 but in
 wholly different aspects4 ,the blood   
signified the  satisfaction demanded by 

justice2 and it was1 therefore1 utterly 
prohibited that men should eat of it4   
7,lev4 xvii1 #aj-ad47 ,it was poured    
upon the altar4 ,but the wine expressed 
the virtue of that satisfaction1        
imparted to believers and received by   
them1 to their spiritual  nourishment4  
,thus1 the wine of the supper is not a  
substitute for the  blood of sacrifice1 
but is a distinct and co-ordinate type1 
transmitted  from the passover1 and     
other sacrificial rites1 and unchanged  
in its  meaning4 ,the unleavened bread  
always symbolized the ,bread of life    
that  came down from heaven2 and the cup
 always represented the blood of the    
new covenant4    ,that the passover was 
from the beginning a type of the        
atonement of the  ,lord ,jesus1 is      
certain4 7#a47 ,the ordinance was a     
feast upon a sacrifice4  ,from the      
foundation of the world1 sacrifice      
signified one thing1--the  satisfaction 
to be made to justice by the ,lord      
,jesus4 ,such being the  case1 the feast

 of ,israel upon the pascal lamb could  
have but one  meaning4 ,that meaning was
 set forth by ,jesus1 who having been   
announced  by ,john as the ,lamb of     
,god1 himself says1 8,if any man eat of 
this bread  7artou1 8of this food071 he 
shall live forever1 and the food that ,i
  will give1 is my flesh1 which ,i will 
give for the life of the  world40--,john
 vi1 #ea4 7#b47 ,the deliverance of     
,israel from the bondage of  ,egypt1 was
 an exercise of the same redeeming      
function1 which is  displayed in the    
salvation of men2 and was a type of that
 salvation4  ,hence the preface to the  
ten commandments4--8,i am the ,lord thy 
,god  which have brought thee out of the
 land of ,egypt1 out of the house of    
bondage0 7,ex4 xx1 #b72 which the       
,westminster catechism explains that    
8because ,god is the ,lord and our ,god 
and ,redeemer1 therefore1 we are  bound 
to keep all his commandments40 7#c47    
,jesus himself at the very time  when he
 eliminated the ,lord's supper out of   

the passover1 declared the  latter to be
 a type of his sufferings and death4    
8,with desire ,i have  desired to eat   
this passover with you before ,i suffer4
 ,for ,i say unto  you1 ,i will not any 
more eat thereof1 until it be fulfilled 
in the  kingdom of ,god40--,luke xxii1  
#ae1 #af4    ,how plainly the ,lord's   
supper was an epitome and perpetuation  
of the  passover1 will be understood1 by
 reference to the manner of observance  
of the latter in the time of ,christ4   
,it was required of those who  partook  
of the feast1 that they should not sit1 
but recline at the  table1 as expressing
 liberty and rest4 ,when they were thus 
disposed1  wine was distributed1 and    
after thanks given by the presiding     
person1  each one drank a cup4 ,the     
master then explained the nature and    
occasion  of the feast1 and distributed 
a second cup4 ,he then brake the        
unleavened  bread1 gave thanks1 and gave
 it to the company1 with the bitter     
herbs  and other provisions that were on

 the table1 and afterward the flesh of  
the lamb4 ,when all had eaten and the   
supper was ended1 he that presided  took
 another cup of wine1 and1 after        
blessing ,god1 all drank of it4 ,this   
was called 8the cup of blessing10       
because of the blessing on it1 which    
ended the feast4 ,thus the order of the 
feast was1 7#a7 ,thanksgiving2 7#b7  ,a 
cup of wine2 7#c7 ,the commemorative    
discourse2 7#d7 ,a second cup2 7#e7 ,a  
second thanksgiving2 7#f7 ,the broken   
bread2 7#g7 ,the flesh of the lamb2     
7#h7 ,the closing blessing2 7#i7 ,the   
cup of blessing4 ,so1 at the beginning  
of the supper1 ,jesus took the cup1 and 
gave thanks and said1 8,take this1  and 
divide it among yourselves40 ,after     
discourse1 and washing the  disciples'  
feet1 8he took bread1 and gave thanks   
and brake it and gave  unto them1       
saying1 ,this is my body which is given 
for you2 this do in  remembrance of me4 
,likewise1 also1 the cup after supper1  
saying1 this  cup is the new testament  

in my blood1 which is shed for          
you40--,luke xxii1  #ag-bj4    ,the     
,lord's supper was not1 therefore1 a    
distinct ordinance1 instituted  after   
the passover was ended1 by the use of   
remaining elements4 ,but it  was a      
perpetuation of the passover1 itself1 by
 appropriating and  interpreting        
portions of the elements1 from time to  
time1 during the  progress of the feast2
 the bread being that which was broken  
and eaten  before the paschal flesh1 and
 the wine that which closed the feast2  
which was known to the ,jews and        
described in the ,talmud1 as the cup of 
blessing1 and which is designated by    
that name by the apostle ,paul1 in      
speaking of the ,lord's supper4 7#a     
,cor4 x1 #af47 ,the particular number   
and  order of the cups of wine and of   
the thanksgivings were regulations of   
the scribes1 promotive of order and     
propriety in the observance2 but not    
included in the divine requirements of  
the institution1 and therefore  not     

essential to it4 ,this fact being taken 
into account1 it will appear  that the  
paschal feast remains to us entire1     
except only the sacrificial  flesh of   
the lamb4 ,of it ,paul says1 8,christ   
our passover is sacrificed  for us2     
therefore1 let us keep the feast1 not   
with old leaven1 neither  with the      
leaven of malice and wickedness1 but    
with the unleavened bread  of sincerity 
and truth40--#a ,cor4 v1 #g1 #h4        
,,section ,,lxxxvii4--,the ,hebrew      
,christian ,church4    ,we proceed to   
trace the order and process of the      
development of the  ,christian church1  
as it took place under the ,sinai       
constitution1 with  the ordinances      
modified as we have seen4 ,the synagogue
 system had grown  up long before the   
time of ,christ4 ,in it provision was   
made for  fulfilling those injunctions  
of the law which insisted so much on    
instruction and study in the word of    
,god1 and which set apart the  ,sabbaths
 as days of holy convocation4 7,lev4    

xxiii1 #c1 etc47 ,in the  organization  
of these societies1 respect was         
undoubtedly had1 at first1  to the ties 
of consanguinity2 so that the members of
 a given cluster of  families1 living in
 the same vicinity and originally       
descended from one  head1 were          
constituted a synagogue1 under the      
direction and government  of those who  
by the right of primogeniture were the  
family elders4 ,but1  in the time of    
,christ1 the whole system of the        
distribution and  inheritance of the    
land1 and of the family organization1 as
 appointed by  the law of ,moses1 had   
been broken up by the repeated          
captivities1 the  dispersion of the ten 
tribes1 and the vicissitudes of war and 
peace4 ,the  synagogue system was       
therefore more artificial in its        
structure1 and  more characterized by   
the voluntary principle4 ,indications of
 voluntary  association and elective    
affinity are plainly seen in the names  
of the  synagogues members of which were

 active in the persecution of           
,stephen4--8,the synagogue of the       
,libertines1 and ,cyrenians1 and        
,alexandrians40--,acts vi1 #i4 ,it is   
indeed evident that in the general      
circumstances of the ,jews at that time1
 in ,judea and elsewhere1 the           
worshiping assemblies must usually have 
been the products of voluntary          
association1 more or less influenced by 
congeniality of sentiments among  the   
members4 ,pharisees and ,sadducees      
severally would seek the worshiping     
assemblies in which their respective    
views were favored4 ,those of the  same 
foreign nationality would naturally     
gravitate toward each other4  ,and1 in  
general1 congeniality1 from whatever    
cause1 would be potential  in these     
associations4    ,the existence1 at this
 time1 in the bosom of the ,jewish      
church of the  two sects1 or parties1 of
 the ,sadducees and the ,pharisees1 was 
a very  important fact in preparing the 
way for the gospel4 ,these parties are1 

in the original ,greek1 designated by   
the generic word1 hairesis1 which  is   
commonly translated1 8sect10 as 8the    
sect of the ,sadducees0 7,acts  v1 #ag71
 8the sect of the ,pharisees0 7,ib4 xv1 
#e71 8the sect of the  ,nazarenes10     
7,ib4 xxiv1 #e74 ,in one place1 it is1  
8the way which they call  heresy40--,ib4
 xxiv1 #ad4 ,neither of these words1    
however1 is a happy  rendering of the   
original2 which has nothing of the idea 
of doctrinal  error1 now attached to the
 word1 heresy2 and nothing of the odium 
involved in the designation of 8sects20 
nor1 of the denominational  separations 
which are expressed by it4 ,the word1 as
 used in ,luke's  history signifies1 a  
party1 or rather1 a society having a    
distinctive  organization more or less  
complete1 for certain special purposes2 
but  continuing in the enjoyment of all 
the rights and privileges of the        
,jewish church and the temple worship4  
,such was the position at once  assumed1
 by the apostles and the converts of    

their ministry4 ,they were  organized in
 separate synagogues4 ,they observed the
 first day of the  week1 as a day of    
assembling for worship and the breaking 
of bread4 ,they  received their converts
 by the familiar rite of baptism4 ,but  
they were  all zealous of the law1 and  
faithful1 therefore1 even above others  
in  the observance of its requirements4 
,thus1 despite all the odium which      
,pharisees and ,sadducees might seek to 
cast upon them1 it was impossible  to   
impeach them of apostasy from ,judaism1 
or unfaithfulness to ,moses4  ,hence1   
the result recorded by ,luke4 8,they1   
continuing daily with one  accord in the
 temple1 and breaking bread from house  
to house1 did eat  their meat with      
gladness and singleness of heart2       
praising ,god1 and  having favor with   
all the people40--,acts ii1 #df1 #dg4   
,such was the aspect of things in       
,jerusalem and ,judea for a quarter of a
  century2 from the first dissemination 
of the gospel to the times of  anarchy  

which preceded the desolation of the    
land4 ,in the bosom of the  ,jewish     
church1 beside the great body of the    
people1 were the three  societies just  
mentioned4 ,the ,sadducees were         
comparatively few in  number1 but       
influential1 by reason of their social  
position and wealth1  the party being   
composed almost exclusively of the      
priests and  aristocracy4 ,the          
,pharisees were more numerous1 and in   
greater favor with  the people2 for1    
while the ,sadducees were chargeable    
with lax opinions1  the ,pharisees were 
8the straitest sect of the ,jews'       
religion10 including  all those who     
hoped to secure the favor of ,god       
through the righteousness  of the law4  
,beside these was 8the sect of the      
,nazarenes10 far greater in  numbers    
than either of the others2 and1 at      
first1 more in favor with the  mass of  
the people1--a favor which they seem to 
have retained till the  growing         
corruption and disorder which heralded  

the catastrophe of the  nation1 rendered
 them odious1 alike by the contrast of  
their lives with  the prevailing        
licentiousness1 and by the rebukes and  
warnings which  they could not fail to  
utter4    ,whilst the number of the     
,christians1 as compared with the whole 
nation  was1 no doubt1 small1 the       
mistake is to be avoided of regarding it
 as  insignificant4 ,a comparison of the
 various statements on the subject  will
 lead to the conclusion that the company
 of the believers must have  been so    
large as to constitute one of the most  
conspicuous features in  the aspect of  
the nation4 ,on the day of ,pentecost   
8there were added unto  them about three
 thousand souls40--,acts ii1 #da4 ,a few
 days afterward1  8many of them which   
heard the word believed1 and the number 
of the men  was about five              
thousand40--,ib4 iv1 #d4 ,soon after1 it
 is again recorded  that 8the people    
magnified them4 ,and believers were the 
more added to  the ,lord1 multitudes    

both of men and women40--,ib4 v1 #ac1   
#ad4 ,again1 it is  stated that the     
high-priest demanded of the             
apostles1--8,did not we  straitly       
command you that ye should not teach in 
this name8 ,and behold1  ye have filled 
,jerusalem with your teaching 7didachs71
 and intend  to bring this man's blood  
upon us40--,ib4 v1 #bh4 ,such was the   
progress of  the gospel that these      
rulers were alarmed lest they should be 
called by  the people to account for the
 death of ,jesus4 ,soon1 again1 we read 
that  8the word of ,god increased2 and  
the number of the disciples multiplied  
in ,jerusalem greatly2 and a great      
company of the priests were obedient  to
 the faith40--,ib4 vi1 #g4 ,immediately 
after this ,stephen was martyred1  and  
8there was a great persecution against  
the church which was at  ,jerusalem2 and
 they were all scattered abroad         
throughout the regions of  ,judea and   
,samaria1 except the apostles40--,ib4   
viii1 #a4 ,by the dispersed  believers1 

the gospel was carried through the land 
and to the ,gentiles4  7,ib4 xi1 #ai47  
,and in ,jerusalem itself the word of   
the ,lord was not  bound4 ,the          
persecution1 in its active form1 soon   
ceased1 and when the  converted ,saul   
retired from ,jerusalem to ,tarsus1 we  
read that 8then had  the churches rest  
throughout all ,judea and ,galilee and  
,samaria1 and were  edified2 and walking
 in the fear of the ,lord1 and in the   
comfort of the  ,holy ,ghost were       
multiplied40--,ib4 ix1 #ca4 ,such was   
the new growth of the  church in        
,jerusalem that when ,paul made his last
 visit to that city1  ,james could say  
to him1--8,thou seest1 brother1 how many
 7muriades7 ten  thousands of ,jews     
there are which believe40--,ib4 xxi1    
#bj4 ,to the  inference which naturally 
follows from these representations1 the 
objection has been raised1 that there is
 no accounting for such numbers1  in the
 after history4 ,alexander suggests1    
that many were false  professors1 who   

8afterward apostatized or separated from
 the church1 as  ,ebionites1 or         
,judaizing heretics40#aac ,so dark a    
view1 however1 is not  required by the  
facts4 ,doubtless there were some       
defections4 ,but there  is no reason to 
suppose them to have been of the extent 
here implied4  ,the circumstances in    
which they united with the persecuted   
followers of  the man of ,nazareth1 were
 not such as to present attractions to  
false  professors4 ,the patristic       
tradition that none of the ,christians  
perished  in the siege of ,jerusalem1   
they having all retired to ,pella1      
whilst it  may possibly be true1        
concerning those who lived in           
,jerusalem1 is by no  means probable4   
,and so far from ,jesus having taught   
the disciples to  expect such a result1 
the reverse is the case4 ,that the      
churches of  believers which had been   
flourishing for a quarter of a century  
in  ,judea1 ,galilee and ,samaria must  
have suffered greatly1 from the         

disorders and anarchy which preceded the
 final catastrophe1 is certain1  and of 
it ,jesus expressly forewarned          
them4--8,ye shall be betrayed both by   
parents and brethren and kinsfolks1 and 
friends2 and some of you shall  they    
cause to be put to death4 ,and ye shall 
be hated of all men for my  name's sake4
 ,but there shall not an hair of your   
head perish0 7even  though ye be put to 
death74 8,in your patience possess ye   
your souls4 ,and  when ye shall see     
,jerusalem compassed with armies1 then  
know that the  desolation thereof is    
nigh40--,luke xxi1 #af-bj4 ,see1 also1  
,matt4 xxiv1  #i-ac2 ,mark xiii1 #i-ac4 
,as to what afterward became of the     
,christians of  ,judea1--in view of the 
scanty remaining records of the time1   
and of the  manner in which they were   
identified with their brethren of       
,israel as  being none the less ,jews   
because they were ,christians1--it is   
not  surprising that we can not         
distinctly trace their subsequent       

history4  ,one fact1 however1 is patent 
on the face of the scanty record1 and is
  sufficient to satisfy all the demands 
of the occasion4 ,it is1 that as  the   
,christian churches1 at a later period1 
emerge into the light of  history they  
everywhere bear the broad and indelible 
impress of ,hebrew  ,christian          
influences4    ,footnote #aac3          
,alexander on ,acts1 xxi1 #bj4    ,the  
subsequent history of the ,hebrew church
 in ,jerusalem itself very  signally    
confirms the view here presented4 ,as   
soon as the city began to  be repeopled1
 a church was re-established1 under the 
presidency1 as  ,eusebius reports1 of   
,simeon the son of ,cleopas4 ,of his    
successors1 that  historian says1--8,we 
have not ascertained1 in any way1 that  
the times of  the bishops of ,jerusalem 
have been regularly preserved on record4
 ,for  tradition says that they all     
lived but a very short time4 ,so much1  
however1 have ,i learned from writers1  
that down to the invasion of the  ,jews 

under ,adrian there were fifteen        
successions of bishops in that  church1 
all which1 they declare to have been    
,hebrews from the first1 and  received  
the knowledge of ,christ pure and       
unadulterated1 so that in the           
estimation of those who were able to    
judge1 they were well approved and      
worthy of the episcopal office4 ,for1 at
 that time1 the whole church  under them
 consisted of believing ,hebrews who    
continued from the time of  the apostles
 until the siege that then took place40 
,the historian gives  a list of the     
succession of fifteen bishops4 8,these  
are all the bishops  of ,jerusalem that 
filled up the time from the apostles    
until the above  mentioned date1--all   
being of the circumcision40#aad ,the    
list ends with  the name of ,judah1 who 
perished by the sword of the impostor1  
,simon1  surnamed ,bar ,kokeba1 8the    
,son of the ,star40 ,this adventurer1   
originally  a robber chieftain1 had     
announced himself as the expected       

,messiah of  ,israel4 ,the ,jews1       
groaning under the oppressions of the   
,romans1 rushed  to arms and rallied to 
his standard1 to the number of more than
 #bjj1jjj  men4 ,he would brook no      
neutrality4 ,the ,gentiles of ,palestine
 had to  choose between his service and 
the sword4 ,his demands1 repelled by the
  ,hebrew ,christians1 brought on them  
his exterminating vengeance1 and        
,judah1 the last of the ,hebrew         
succession of the bishops of ,jerusalem1
  perished1 with a multitude of his     
church1 under the swords of the         
,jews4#aae ,thus closed in blood the    
history of the ,hebrew church in        
,jerusalem1 in the year #acb4 ,as for   
,simon1--after successfully defying for 
two years1 the whole power of ,rome1 he 
and his forces were finally  cooped up  
in the town of ,bethar1 which was taken 
by storm4 ,the impostor  perished1 with 
a multitude of his followers1 and the   
remnant glutted the  slave markets of   
the world4 8,the numbers of persons who 

perished by  sword1 flame1 and hunger1  
have been stated as high as #gjj1jjj1 by
  others1 #ehj1jjj4 ,as to ,judaism and 
the ,jewish people1 the land might be   
said1 for some time1 to be a solitude4  
,the native inhabitants who had  escaped
 the butchery of the war were           
expatriated either by banishment or     
flight1 or sold into bondage4 ,no ,jew  
was now permitted to come within  sight 
of ,jerusalem1 and ,gentile colonists   
were sent to take possession  of the    
soil4 ,jerusalem in fact became a       
,gentile city40#aaf    ,footnote #aad3  
,eusebius iii1 #aa2 iv1 #e1 #f4         
,footnote #aae3      ,etheridge's       
,jerusalem and ,tiberias1 p4 #ga4       
,footnote #aaf3      ,etheridge1 ,ibid4 
p4 #gb4    ,says ,mosheim1--8,when the  
emperor 7,adrian7 had wholly destroyed  
,jerusalem1  a second time1 and had     
enacted severe laws against the ,jews1  
the greater  part of the ,christians    
living in ,palestine1 that they might   
not be  confounded with ,jews as they   

had been1 laid aside the ,mosaic        
ceremonies1  and chose one ,mark who was
 a foreigner and not a ,jew1 for their  
bishop4  ,this procedure was very       
offensive to those among them whose     
attachment  to the ,mosaic rites was too
 strong to be eradicated4 ,they         
therefore  separated from their         
brethren1 and formed a distinct society1
 in ,perea1  a part of ,palestine1 and  
in the neighboring regions2 and among   
them the  ,mosaic law retained all its  
dignity unimpaired40#aag ,these ,jewish 
,christians1 known as ,nazarenes1 are   
traceable for several centuries1        
orthodox in their faith and embraced in 
the fellowship of the ,catholic  church1
 but strict in the observance of        
circumcision and the law of  ,moses1 as 
far as practicable in the circumstances 
of the ,jews4    ,footnote #aag3        
,mosheim1 ,eccl4 ,hist41 ,cent4 ,,ii41  
,part ,,ii41 ,ch4 v1 #a1 #b4            
,section ,,lxxxviii4--,the ,gentiles    
,graffed in4    ,while such as we have  

described was the constitution of the   
church in  ,jerusalem and ,judea1 in the
 days of the apostles1 it elsewhere     
presented  a different aspect4 ,at      
,antioch1 ,ephesus1 ,philippi1          
,thessalonica1  ,corinth1 ,rome and     
other places1 ,jews and ,gentiles were  
associated  together in the churches4   
,where such was the case1 the ,jewish   
members1  like their brethren in ,judea1
 maintained the ordinances of both the  
,levitical and ,christian liturgies4    
,they kept sacred alike the ,jewish     
,sabbath and the ,lord's day4 ,they were
 circumcised1 and observed all the      
requirements of the law of ,moses1 and  
maintained all the services of the      
synagogue system4 ,at the same time1    
they on the ,lord's day1 united with    
their believing ,gentile brethren1 in   
observing the ordinances of the  gospel 
church1 and the sacraments of baptism   
and the ,lord's supper4    ,on the other
 hand1 the ,gentile members of these    
churches were  uncircumcised and free   

from the bondage of the ritual law4     
,they kept  holy the ,lord's day only2  
on which they united with their ,jewish 
brethren in the ordinances of ,christian
 worship and religion4 ,at the  same    
time these ,gentile converts were more  
or less in the habit of  frequenting the
 synagogue services1 to hear the reading
 of the  ,scriptures and join in the    
worship of the ,god of ,israel4 ,in     
these  services their position was      
similar to that held by the class of    
persons  who were known as 8devout      
persons10 or 8proselytes of the gate40  
,in  fact1 it was usually from these    
that the first ,gentile converts to     
,christ were gathered4 ,the strong      
tendency1 which the circumstances were  
calculated to induce in them1 to embrace
 the entire system of ,judaism as  it   
was maintained by their ,jewish         
,christian brethren1 elicited from ,paul
  those expostulations which have been  
misunderstood as implying the  absolute 
abrogation of the law4 ,his earnestness 

therein was induced by  the fact1 that  
the voluntary assumption of the yoke of 
the ritual law1  by those upon whom ,god
 had not laid it1 was a manifest        
apostasy from the  doctrine of          
grace1--an attempt to fulfill a         
righteousness of works4    ,of the mixed
 state of these churches1 the first     
epistle to the  ,corinthians presents   
constant illustrations4 ,in it1 ,paul   
indulges in a  frequency of allusion to 
,old ,testament facts which presupposes 
his  readers to be familiar with the    
sacred books of the ,jews4 ,in one      
place1  he addresses them as being of   
the stock of ,israel1 8,brethren1 ,i    
would  not that ye should be ignorant1  
how that all our fathers were under the 
cloud1 and all passed through the sea1  
and were all baptized unto ,moses  in   
the cloud and in the sea40--,ch4 x1     
#a-aa4 ,on the other hand1 the  apostle 
alludes to disorders and offenses1 in   
the church1 which were  evidently       
committed by the ,gentile members 7vi1  

#i-aa2 xi1 #bj-bb71 and  moreover1 says 
expressly1--8,ye know that ye were      
,gentiles1 carried away  unto these dumb
 idols1 even as ye were led40--xii1 #b4 
,he also1 as we have  already seen1     
gives express instructions for          
continuing the distinction  between ,jew
 and ,gentile1 in the church4 8,is any  
man called being  circumcised8 ,let him 
not become uncircumcised4 ,is any called
 in  uncircumcision8 ,let him not be    
circumcised40--vii1 #ah4    ,but there  
was yet another class of churches1 which
 may be exemplified in  ,lystra1 ,derbe1
 and ,galatia1--churches where there    
were no ,jews1 or in  which their number
 was so small as to constitute an       
unappreciable  element4 ,in them1 the   
,christian ,sabbath and ordinances were 
alone  observed1 the assemblies and     
services on the ,lord's day being       
precisely  the same in their nature and 
manner as those maintained where ,jews  
and  ,gentiles were united4    ,of all  
these churches1 whether of ,jewish1     

mixed1 or ,gentile elements1  the local 
constitution and form of government was 
the same2 being that  of the synagogue4 
,this the circumstances rendered        
inevitable2 and to it  all the          
statements and intimations of the       
,scriptures testify4 ,in fact1  in the  
epistle of ,james they are expressly    
designated by that name4--8,if  there   
come unto your synagogue1 7sunagogn7 a  
man with a gold  ring40--,ja4 ii1 #b4   
,it is true the epistle is inscribed1   
8to the twelve  tribes which are        
scattered abroad40--,ib4 i1 #a4 ,but it 
is to the  ,christians of those         
scattered tribes1 that he addresses     
himself4 ,with  them ,gentile believers 
were always to be found united2 and no  
one will  pretend that there were two   
forms of organization2 one for the      
,jews1 and  another for the ,gentiles4  
,these churches were self-governed1 so  
far as  internal order and discipline   
were concerned4 ,but with relation to   
the  fundamental laws of their existence

 and rule of their faith they were in  a
 state of recognized and entire         
dependence on the church in ,jerusalem4 
,this relation was indicated and        
expressed in a very peculiar and        
conclusive manner4 ,the vital question  
concerning the relation of the          
,gentiles to the law of ,moses arose in 
the church in ,antioch1 in which  there 
were not only certain prophets 7,acts   
xiii1 #a1 #b71 but ,paul the  great     
apostle of the ,gentiles4 ,naturally1 we
 should have expected such a  question  
to be brought to an immediate decision1 
by prophetic  revelation1 or by the     
authority of the apostle1 confirmed by  
signs  following4 ,and1 in fact1 there  
was an immediate divine interposition4  
,but it was an interposition by which   
the question was remanded to  ,jerusalem
 to be decided there4 ,paul says to the 
,galatians1--8,i went up to  ,jerusalem1
 with ,barnabas1 and took ,titus with me
 also4 ,and ,i went up  7kata           
apokalupsin7 in accordance with a       

revelation40--,gal4 ii1 #a1 #b4  ,again1
 when he came to ,jerusalem1 there were 
present ,john1 the beloved  of ,jesus1  
and ,peter1 the chief of the apostles2  
beside ,james1 the  brother of the ,lord
 and head of the church in ,jerusalem4  
7,ib4 ii1 #i47  ,but not by either or   
all of them was the question decided1   
but referred  to the council of the     
church1 and1 under the direction of the 
,holy  ,spirit1 was there determined by 
deliberative consultation and vote2 and 
the decree was drawn up and sent forth  
in the name of 8the apostles1 and       
elders and brethren40--,acts xv1 #bb1   
#bc1 #be4 ,the relation of that council 
to the ,jerusalem eldership and church  
is indicated by the manner in  which at 
a later date those elders referred to   
it1 in conference with  ,paul4 8,as     
touching the ,gentiles which believe1 we
 have written and  concluded40--,acts   
xxi1 #be1 #ah4 ,upon ,paul's return to  
,antioch1 and  resumption of his        
missionary labors1 after the council1 he

 and his  attendants1 8as they went     
through the cities1 delivered them the  
decrees  for to keep1 that were ordained
 of the apostles and elders which were  
at ,jerusalem40--,ib4 xvi1 #d4 ,it would
 thus appear beyond question1 that  this
 business was so ordered by the ,head of
 the church1 as to  demonstrate the fact
 of the organic dependence of the       
,gentile churches  everywhere1--not upon
 the authority of the apostles1 as such1
 but upon  the ancient church of        
,israel1 in the councils of which the   
apostles sat  as elders1 with the       
elders4 7#a ,peter v1 #a47 ,it was an   
indication to the  ,gentile churches    
that their privilege was that of        
partakers with  ,israel in her spiritual
 things4 7,rom4 xv1 #bg47 ,believing    
,israel was  thus presented1 as not only
 the source whence the gospel flowed to 
the  ,gentiles1 but as ordained to be to
 them the authorized exponent of that   
gospel4 ,the principle here involved1 is
 appealed to by ,paul1 when in          

repressing the arrogant assumptions of  
some in the ,corinthian church1 he      
demands of them1--8,what6 came the word 
of ,god out from you8 or1 came it  unto 
you1 only80--#a ,cor4 xiv1 #cf4 ,in this
 relation of the ,jewish church  to     
those of the ,gentiles1 there was a     
fulfilment of the prophecy of  ,isaiah  
7ii1 #c7 reechoed by ,micah3--8,in the  
last days 444 many nations  shall come1 
and say1 ,come1 and let us go up to the 
mountain of the ,lord1  and to the house
 of the ,god of ,jacob2 and he will     
teach us of his ways1  and we will walk 
in his paths3 for the law shall go forth
 of ,zion1 and  the word of the ,lord   
from ,jerusalem40--,micah iv1 #a1 #b4   
,thus1 while the great body of ,israel  
after the flesh rejected the ,angel  of 
the covenant1 who was promised at ,sinai
 to their fathers 7,ex4 xxiii1  #bj71   
and in so doing forfeited and were cut  
off from its fold1 their  believing     
brethren remained in full possession of 
its rights1 and  privileges2 and the    

,gentiles1 receiving ,christ1 became    
with them  partakers therein1 according 
to the proviso which from the beginning 
reserved room for them2--8,for all the  
earth is mine40--,ex4 xix1 #e4    ,it   
was at a time when the condition of     
things here described1 in ,judea  and   
among the ,gentiles had attained to its 
completest realization1 that  ,paul     
addressed the ,romans in a figure which 
is in beautiful accord with  the literal
 facts2 as they had been already        
realized4 8,if some of the  branches be 
broken off1 and thou being a wild olive 
tree1 wert graffed  in among them1 and  
with them partakest of the root and     
fatness of the  olive tree1--boast not  
against the branches4 ,but1 if thou     
boast1 thou  bearest not the root2 but  
the root1 thee4 ,thou wilt say1 then1444
 ,the  branches were broken off1 that ,i
 might be graffed in4 ,well3 because of 
unbelief they were broken off1 and thou 
standest by faith4 ,be not  highminded  
but fear4 ,for if ,god spared not the   

natural branches1 take  heed lest he    
also spare not thee4444 ,and they also  
if they abide not  still in unbelief1   
shall be graffed in3 for ,god is able to
 graff them in  again4 ,for if thou wert
 cut out of the olive tree1 which is    
wild by  nature1 and wert graffed       
contrary to nature into a good olive    
tree2 how  much more shall these which  
be the natural branches1 be graffed into
  their own olive tree40--,rom4 xi1     
#ag-bd4    ,the ,christian church is not
 a new institution1 nor its constitution
 a  new organic law4 ,but it is1 in the 
strictest and most absolute sense1      
lineally and organically one with that  
of ,israel1 founded and  perpetuated    
upon the covenant of ,sinai4            
,,part ,,xv4                            
,,christian ,,baptism4                  
,,section ,,lxxxix4--,history of the    
,rite4    ,but two of the evangelists1  
,matthew and ,mark1 mention baptism in  
connection with the last instructions of
 ,jesus2 and of these1 ,mark  introduces

 it in an incidental way1 as though it  
had been a matter  already understood4  
7,matt1 xxviii1 #ai1 #bj2 ,mark xvi1    
#ae1 #af47 ,the reason  was that the    
apostles were not then first            
commissioned to baptize4 ,on  this      
point1 ,calvin speaking with reference  
to the arguments of the  ,anabaptists   
says1 8,it is a mistake worse than      
childish to consider that  commission as
 the original institution of            
baptism1--which ,christ had  commanded  
his apostles to administer1 from the    
commencement of his  preaching4 ,they   
have no reason to contend1 therefore1   
that the law and  rule of baptism ought 
to be derived from those two passages1  
as if they  contained the first         
institution of it40#aah ,upon this1 ,dr4
 ,dale  says1--8,calvin is right in     
dating ,christian ritual baptism from   
the  ministry and authority of ,christ1 
and not from that of ,john1 even if     
they were entirely identical1 which they
 are not4 ,the baptism of ,john is      

,christian baptism1 as far as it goes2  
but it is ,christian baptism            
undeveloped in the blood shedding of an 
atoning ,redeemer1 in which  shedding of
 blood1 #8for the remission of sins1'   
ritual baptism has its  exclusive       
ground40 ,again1 speaking of the words  
of ,peter1 on the day of                
,pentecost1--8,repent and be            
baptized10--he asks1--8,what was this   
baptism8  ,was it a ,jewish baptism1 a  
ceremonial cleansing of the body1       
merely8 ,was  it ,john's baptism1 a     
spiritual baptism 7baptisma metanoias7  
in which  no ,holy ,ghost was yet       
#8poured out1' no crucified ,redeemer   
was yet  revealed8 ,was it ,christian   
baptism1 the baptism of ,christ1 the    
crucified1 the ,risen1 the ,ascended1   
the ,pourer out of the ,holy            
,ghost80#aai ,in these passages we have 
a statement of differentia upon  which  
the lamented author insists earnestly1  
as distinguishing the  baptisms named1  
from each other4 ,as to the ,jewish     

baptisms1--those which  were appointed  
by the divine law1 they were1 as we have
 seen1 spiritual  in the same sense     
precisely as were the baptisms of ,john 
and of ,christ2  and the latter were and
 are 8a ceremonial cleansing of the     
body1  merely10 in the same sense as    
were the baptisms of the ,jews4 ,to this
  day1 8the letter10 or outward form of 
,christian baptism is a ceremonial      
cleansing of those who are ritually     
unclean4 ,no otherwise could it show    
forth 8the spirit0 of the ordinance1    
which is the real purging1 by the       
,spirit1 of those who are spiritually   
defiled4 ,from the beginning to the     
present day1 the ritual baptisms always 
signified the very same  spiritual      
truths4 ,and they were all alike devoid 
of any spiritual power  in themselves4  
,footnote #aah3      ,institutes1 ,book 
,,iv1 chap1 xvi1 #cg4    ,footnote #aai3
      ,dale's 8,christic ,baptism10 pp4 
#dcj1 #dca4    ,but let us trace the    
line of connection between them4 ,very  

early in the  ministry of ,jesus1 before
 the imprisonment of ,john1 while the   
latter was  baptizing in ,enon1 8,jesus 
and his disciples came into the land of 
,judea2  and there he tarried with them 
and baptized40 ,but 8when the ,lord knew
  how the ,pharisees had heard that     
,jesus made and baptized more disciples 
than ,john1 7though ,jesus himself      
baptized not1 but his disciples71 he    
left ,judea1 and departed again into    
,galilee40--,john iii1 #bb2 iv1 #a-c4   
,here1 be it observed1 7#a47 that ,john 
was the intelligent1 faithful and       
inspired forerunner and herald of the   
,lord ,jesus4 ,the gospel which he      
preached was that which the ,spirit of  
,christ gave him1 and the baptism  which
 he administered set forth that gospel  
in ritual figure4 ,his  preaching was   
summed in one word4 8,repent1 for the   
kingdom of heaven is  at hand40 7#b47   
,the ,lord ,jesus preached the very same
 word1 and gave it  to the apostles and 
the seventy to proclaim1 when he sent   

them abroad  through the land4 8,repent1
 for the kingdom of heaven is at hand40 
7#c47  ,there is not an intimation in   
the ,scriptures1 nor suggestion to      
justify  the idea1 of the least         
difference in the form and nature of the
 baptisms  at this stage of the history1
 administered by them respectively4     
,certainly if there were differences1   
they must have been characterized  by a 
minuteness and subtlety1 fit rather to  
exercise the ingenuity of               
hair-splitting schoolmen1 than to       
instruct the common people of ,judea2   
who1 upon the supposition of diversity1 
were called to choose between  the rival
 baptisms4 ,john's baptism was at first 
into the name of 8the  coming ,one10    
8the ,baptizer with the ,holy ,ghost and
 with fire40 ,of that  baptism his was  
proclaimed to be a symbol4 ,when ,jesus 
came1 ,john at once  identified him as  
the coming ,one1 and thenceforth his    
baptism was into  the name of ,jesus of 
,nazareth4 ,i do not mean that ,john    

made use of those  phrases4 ,to this    
point we shall come presently4 ,but     
8,john verily  baptized with the baptism
 of repentance1 saying unto the people  
that  they should believe on him which  
should come after him2 that is1 on      
,christ ,jesus40--,acts xix1 #d4 ,the   
rite which he dispensed sealed upon the 
recipients their profession of          
repentance and faith in ,jesus1 the ,son
 of  ,god1 the atoning ,lamb1 the ,king 
,baptizer4 ,in a report of one of his   
discourses1 which occupies seven verses 
of the gospel of ,john1 each of  these  
titles and the things implied in them is
 brought out with perfect  distinctness4
 7,john i1 #bi-cf47 ,that ,john was     
ignorant of the precise  form of        
crucifixion1 as that in which atonement 
was to be made1 is  possible2 although  
even there the facts do not warrant the 
confidence of  ,dr4 ,dale's assertions4 
,but that he was not ignorant of        
,christ's atoning  office1 his own words
 distinctly testify4 8,behold the ,lamb 

of ,god1  which taketh away the sin of  
the world40--,john i1 #bi4 7#d47 ,the   
whole  manner of the narrative from     
which we learn the fact that ,christ's  
disciples baptized1 indicates the       
identity of the ordinance as            
administered by them with that of ,john4
 ,the fact is not mentioned for  its own
 sake1 but as introductory and          
explanatory of the testimony of  ,john  
respecting ,jesus4 7,john iii1 #bb-cj47 
,in fact1 we have no  information       
whatever of the nature and meaning of   
,christ's baptism1 as  thus originated1 
except in its justly assumed identity   
with that of  ,john4 ,this1 the language
 of ,john's interlocutors implies 7,ib4 
#bf71 and  upon the basis of this       
assumption the whole narrative rests4   
,this remark  applies also to the       
subsequent statement1--that 8the ,lord  
knew how the  ,pharisees had heard that 
,jesus made and baptized more disciples 
than  ,john2 though ,jesus himself      
baptized not1 but his disciples40--,john

 iv1 #a1  #b4 ,here the one word1       
8baptized10 without qualification or    
differentiating phrase1 is applied to   
both ,christ's disciples and ,john1  and
 plainly identifies the rite            
administered by them as one and the     
same4 ,that such was the case can not be
 successfully questioned4    ,and now1  
what have we1 in the ordinance thus     
dispensed by the disciples  under the   
eye1 and as a seal to the preaching1 of 
,christ1 but ,christian  baptism8 ,true1
 the disciples were ignorant at that    
time1 of the doctrine  of the cross1    
which in fact they refused to believe1  
till their ,master  was crucified before
 their eyes4 ,but while the baptism was 
administered  by their hands1 it was in 
,christ's immediate presence1 by his    
authority1  and as a seal to the gospel 
which he preached4 ,how then could their
  ignorance and hardness1 or that of    
,john1 if he be so impeached1 change    
the nature of the rite which by         
,christ's authority they both           

administered8 ,and1 especially1 how     
could this be1 when in fact that        
baptism1 while it presupposed ,christ's 
atoning sufferings1 yet had no          
immediate relation to them1 but to his  
kingdom and glory1--the theme of        
,john's preaching1--the one thing in    
,christ's instructions which the        
apostles gladly received8    ,to what   
extent this baptizing function of the   
apostles continued in  exercise during  
the subsequent ministry of ,christ1 we  
are not informed4  ,but1 the manner in  
which1 first and last1 the subject is   
treated by the  evangelists implies that
 it never was in abeyance4 ,hence1 in   
his final  interviews with them1 ,jesus 
does not speak of the ordinance as a    
novelty1 nor as a rite to be            
reintroduced2 but alludes to it as to a 
familiar subject4 ,in fact1 his only    
recorded references to it1 have in      
view1 not the ordinance1 in itself      
considered1 but its bestowal on the     
,gentiles4 8,go ye1 disciple all        

nations1 baptizing them40--,matt4       
xxviii1 #ai4 8,go ye into all the world 
and preach the gospel to every          
creature4 ,he that believeth and is     
baptized shall be saved1 but he  that   
believeth not shall be damned40--,mark  
xvi1 #ae1 #af4 ,by this decree1  the    
ordinance1 which1 as we have seen1 was  
already divested of its  sacrificial    
elements1 was released from its peculiar
 and restricted  relation to the ,jewish
 people4 ,heretofore1 only the          
circumcised could be  admitted to       
baptism2 and the rite1 when administered
 to them1 was  received as a certificate
 of title to the privileges of the      
covenant1 in  connection with the       
,mosaic ritual and the temple service4  
,but1 by this  decree of ,christ1 it was
 appropriated to the use of the         
,gentiles1 also2  as certifying to them 
a part in the same covenant1 relieved of
 the  encumbrance of the ritual law4    
,that its administration to the converts
  of ,christ's ministry is not          

mentioned1 presents no just occasion of 
surprise1 in view of the familiarity of 
the ordinance and the emphasis  already 
given to it in connection with ,john's  
ministry4 ,that ,christ's  disciples    
baptized at all is only known to us by  
the incidental mention  in the last of  
the evangelists4    ,the facts here     
developed are of immense importance in  
their bearing upon  our present inquiry4
 ,the ,lord ,jesus did not institute    
baptism1 at any  time4 ,he recognized it
 as an ordinance of ,god given to       
,israel ages  before1--accepted it      
personally from the hands of            
,john1--immediately  appointed his      
disciples to administer it to the ,jews 
in conjunction with  ,john1 and then1   
after his resurrection and assumption of
 the sceptre1  commanded them to        
dispense it to the ,gentiles            
also4--8,all power is given  unto me in 
heaven and earth4 ,go ye therefore and  
teach all nations  baptizing them40     
,the rebaptism of the twelve disciples  

of ,john1 by ,paul at ,ephesus 7,acts   
xix1 #a-g71 may be thought inconsistent 
with the assertion of the  identity of  
the baptisms of ,john and of the        
,christian church4 ,but when  the facts 
are considered in their true relations1 
they will appear in  perfect harmony    
with all that have been heretofore      
adduced1 and entirely  consistent with  
the conclusions thence derived4 ,john   
was the herald of  ,christ4 ,his        
preaching and baptism had neither       
significance nor value1  except as they 
directed the attention and faith of his 
disciples to the  coming of ,christ and 
the baptism of the ,holy ,spirit1 which 
,he should  administer4 ,to the great   
mass of those who received his baptism1 
no  profit resulted1 because it was not 
followed up by a waiting for  ,christ's 
coming1 and a devotion to him when he   
was revealed4 ,it effected  no actual   
separation of such disciples from the   
unbelieving mass of the  nation4 ,when1 
therefore1 the crisis came and the      

,saviour was crucified1  they sustained 
no relation of identity with him and his
 cause2 but were  an undistinguishable  
part of the nation1 whose rulers        
betrayed and  crucified ,him4 ,the      
baptism which they had received was no  
magical rite1  leaving an indelible     
impress on the recipients2 but a        
rational  ordinance1 designed to mark   
and seal a separation and consecration  
unto  ,christ4 ,precisely here1 was the 
point of ,paul's testimony to these     
men4--8,john verily baptized with the   
baptism of repentance1 saying unto  the 
people that they should believe on him  
which should come after  him1 that is1  
on ,christ ,jesus40 ,where this intent  
of ,john's baptism  did not             
follow1--where no separation unto       
,christ was actually effected1  the     
parties remained unclean1 with the      
unclean nation4 ,in them was  fulfilled 
the proverb of the son of ,sirach4--8,he
 that is baptized from  the dead1 and   
again toucheth the dead1 what availeth  

his  washing80--,ecclus4 xxxi1 #cj4     
,such was the case with any of the      
converts  of ,pentecost1 who had been   
,john's disciples4 ,and such evidently  
were the  ,ephesian disciples4 ,they    
were believers in the ,messiah of       
prophecy1 as  heralded by ,john4 ,but   
their faith was weak and supineness     
prevalent4  ,they had not followed up   
the line of ,john's testimony1 with the 
zeal of  a living consecration4 ,the    
baptism which they had received had     
effected  no separation unto ,christ4   
,when1 therefore1 under the ministry of 
,paul1  they were prepared to begin a   
new life1 their consecration was sealed 
by  a new administration of the same    
baptism4#abj    ,footnote #abj3         
,see ,alexander on ,acts xiv1 #e4       
,that this is a just view of the case in
 question farther appears from  the     
manner in which it is presented in      
immediate connection and contrast  with 
that of ,apollos1 whose story closes the
 eighteenth chapter of the  ,acts1 as   

that of the twelve opens the nineteenth4
 ,of him it is stated  that he was 8an  
eloquent man1 and mighty in the         
,scriptures1 instructed  in the way of  
the ,lord1 and being fervent in the     
spirit1 he spake and  taught diligently 
the things of the ,lord1 knowing only   
the baptism of  ,john4 ,and he began to 
speak boldly in the synagogue2 whom1    
when ,aquila  and ,priscilla had heard1 
they took him unto them1 and expounded  
unto him  the way of ,god more          
perfectly40--,acts xviii1 #bd-bf4 ,the  
silence1 here1 on  the subject of       
baptism1 and the emphasis given to its  
statement  immediately after1 in the    
case of the twelve1 is pregnant4 ,for1  
all  occurred in the same city of       
,ephesus1 where ,apollos was instructed 
and  preaching just before ,paul's      
coming1 and the baptism of the twelve4  
,,note4--,how can we consistently       
restore excommunicated persons without  
rebaptism8 ,is not the prevalent        
practice a relic of the opus operatum   

heresy8 8,if any one assert that in the 
three sacraments1 baptism1              
confirmation1 and orders1 there is not a
 mark imprinted on the  soul1--that is a
 certain spiritual and indelible token1 
whence1 it may  not be repeated1--let   
him be anathema40--,council of ,trent1  
,sess4 vii4  ,canon #i4 ,is this the    
faith which we hold8                    
,,section ,,xc4--8,baptizing them into  
the ,name40    8,and ,jesus came and    
spake unto them and said1 ,all power is 
given unto  me1 in heaven and in earth4 
,go ye1 therefore1 and 7mathteusate7    
disciple all nations1 baptizing them    
7eis7 into the name of the  ,father1 and
 of the ,son1 and of the ,holy ,ghost2  
teaching them to observe  all things    
whatsoever ,i have commanded you2 and   
lo1 ,i am with you alway  even unto the 
end of the world40--,matt4 xxviii1      
#ah-bj4    ,here are two things to be   
considered3--7#a7 ,the phrase1 8into the
 name20  7#b7 8,the name of the ,father1
 and of the ,son1 and of the ,holy      

,ghost40    #a4 8,into the name40 ,the  
phrase1 8in the name10 as found in the  
common  ,english version1 represents    
three distinct forms of expression1 in  
the  original1 which are essentially    
different in their meaning1 and should1 
therefore1 be carefully discriminated4  
,they are 87en7 in the name20  87epi7   
for the name10 and 87eis7 into the      
name40 ,the essential  idea expressed by
 the first of these is1 representative  
union1 as a  person who speaks or acts  
8in the name0 of another1 identifies    
himself  with that other4               
,thus1--8,whatsoever ye shall ask in my 
name40--,john xiv1  #ac1 #ad1 #bf2 xv1  
#af1 etc4 8,ye are justified in the name
 of the ,lord  ,jesus40--#a ,cor4 vi1   
#aa4 8,giving thanks in the name of the 
,lord  ,jesus40--,eph4 v1 #bj4 8,do all 
in the name of the ,lord ,jesus40--,col4
 iii1  #ag4 ,hence the use of the       
expression1 as signifying1 8by the      
authority  of40 ,thus1 8,i am come in my
 ,father's name1 and ye receive me not2 

if  another shall come in his own name1 
him ye will receive40--,john v1 #dc4    
8,in the name of ,jesus ,christ of      
,nazareth1 rise up and walk40--,acts    
iii1  #f4 8,i command thee1 in the name 
of ,jesus ,christ1 come out of          
her40--,ib4  xvi1 #ah4 ,there is but one
 passage in which this form of          
expression is  used in connection with  
baptizo4 ,acts x1 #dh1--8;,he commanded 
them to be  baptized1 in the name of the
 ,lord40 ,the analogy of the phrase     
elsewhere1 would require us to          
understand it here as meaning1 8by the  
authority of the ,lord40 ,the codex     
,sinaiticus reads1--8,he commanded them 
7en to #8onomati ,ju ,xu baptisthnai71  
in the name of ,jesus ,christ to  be    
baptized40 ,cyril of ,jerusalem quotes  
the passage in the same  order4#aba ,not
 only does the form of the phrase in    
itself call for this  rendering1 but the
 connection is equally clear1 in the    
same direction4  ,the case was the      
baptism of the house of ,cornelius4     

,peter demands1--8,can  any man forbid  
the water1 that these should not be     
baptized1 which have  received the ,holy
 ,ghost1 as well as we80 ,the point at  
issue was the  admission of the ,gentile
 world to a part in the salvation of    
,christ4  ,peter had on the day of      
,pentecost testified that it was the    
,lord ,jesus  by whom the ,holy ,ghost  
had been poured out4 ,he had been       
admonished by  ,jesus in a vision that  
the ,gentiles were not to be excluded   
from the  blessings of the gospel4 ,he  
now calls the attention of his six      
,jewish  companions 7,acts xi1 #ab71 to 
the fact that the house of ,cornelius   
was  baptized by the ,lord ,jesus       
himself1 with the same ,spirit which had
 been  poured upon the ,jews on         
,pentecost2 and with an emphatic pause1 
challenges objection4 ,there being none1
 the apostle1 then1 in the name  and by 
the authority of ,christ1 proclaims the 
doors of salvation thrown  open to the  
world4 ,he 8in the name of the ,lord    

,jesus1 commanded them to  be baptized20
 and afterward vindicated the action by 
the demand1 8,what  was ,i1 that ,i     
should withstand ,god40--,acts xi1 #ag4 
,footnote #aba3      ,in ,dale1         
,christic ,baptism1 p4 #bje4    ,epi1 in
 this connection1 has the general       
meaning of1 because of1--on  account    
of1--with reference to1--for2 and the   
phrase as thus constructed  means1 8for 
the sake of40 ,thus1 8,whoso shall      
receive one such little  child 7epi     
#8onomati mou71 for my name's           
sake40--,matt4 xviii1 #e2 ,mark  ix1    
#cg4 8,they called him ,zacharias 7epi71
 for the sake of his  father's          
name40--,luke i1 #ei4 8,that repentance 
and remission of sins  should be        
preached 7epi7 for his name's           
sake40--,luke xxiv1 #dg4 8,that  they   
speak henceforth to no man 7epi7 for the
 sake of the  name40--,acts iv1 #ag4    
,from these illustrations1 it will be   
seen that in  connection with baptism1  
the rendering1 of epi1--8in the         

name10--altogether misses the idea of   
the sacred writer4 ,it occurs but  once4
 ,on the day of ,pentecost1 ,peter1 in  
reply to the cry1--8,what shall  we do80
 answered1--8,repent and be baptized    
every one of you 7epi71 for  the sake of
 the name of ,jesus ,christ 7eis71 unto 
the remission of  sins40--,acts ii1 #ch4
 ,jesus had said1 8,he that believeth   
and is baptized1  shall be saved40      
,peter1 therefore1 tells the multitude1 
8,repent and be  baptized4 ,do this1 in 
honor of the ,lord ,jesus2 and unto the 
remission of  sins2 since repentance1   
and obedience shown by receiving        
baptism1 are  pledges of remission40    
,in the text of ,matthew1 which stands  
at the head of this section1 the  word  
is1 eis1--8,baptizing them 7eis71 into  
the name of the ,father  and of the ,son
 and of the ,holy ,ghost40 ,this is the 
preposition  ordinarily used with       
relation to baptism1 both real and      
ritual4 ,in  connection with the baptism
 of the ,spirit1 its signification is so

 fully  explained and illustrated as to 
admit of no doubt or question4 ,they    
that  are 8baptized 7eis7 into ,christ0 
7,gal4 iii1 #bg2 ,rom4 vi1 #c71 are     
united to him1--8by one ,spirit baptized
 7eis7 into one body10 8the  body of    
,christ40--#a ,cor4 xii1 #ac1 #bg4      
,those who are 8baptized 7eis7  into his
 death10 are thereby 8dead with         
him40--,rom4 vi1 #c1 #h4 ,so1 it is     
said of the children of ,israel that    
they were 8baptized 7eis7 into  ,moses1 
in the cloud and in the sea10 as the    
passage of the ,red ,sea1 the           
destruction of the ,egyptians and the   
deliverance of ,israel by the hand  of  
,moses released them finally and forever
 from the ,egyptian yoke1 and  united   
them to ,moses in subordination to his  
mediatorial authority4  8,they believed 
the ,lord and his servant ,moses40--,ex4
 xiv1 #ca4 ,this is  viewed by the      
apostle as a figure of the work of grace
 by which the  people of ,christ are    
released from ,satan's bondage and      

brought under his  saving scepter2 and  
he1 therefore1 uses the same form of    
expression1  8,baptized into ,christ10  
8,baptized into ,moses40    ,the style  
in which the real baptism is thus spoken
 of is a key to the  meaning of the     
,lord ,jesus1 in his language concerning
 the ritual  ordinance4 ,the visible    
church is the representative and type of
 that  invisible body of ,christ1 the   
members of which are incorporated       
therein  by the baptism of the ,spirit4 
,baptism with water is a symbol1 merely1
 of  that spiritual grace4 ,the         
recipient may be truly united to the    
,lord  ,jesus4 ,but such union is not   
produced by the ritual ordinance4 ,the  
effect can ascend no higher than the    
cause4 ,a symbolic baptism can          
accomplish no more than a symbolic      
union1 a union in outward semblance  and
 name4 ,its ground is profession of the 
name of ,christ1 and the  characteristic
 designation of those who have received 
it is1--that they  8have named the name 

of ,christ0--7#b ,tim4 ii1 #ai71 that   
is1 they have  professed to take hold of
 his covenant1 and have thereupon had   
his name  named upon them4 ,they are    
,christ's4 ,if1 therefore1 baptism 8into
  ,christ10 by the ,spirit1 means       
spiritual union with ,christ1 and with  
his  invisible body1 then1 manifestly1  
baptism with water 8into the name of    
,christ10 can mean nothing else but     
ritual identification with his name1    
and with that visible body which is     
known by his name1 and embraced by      
profession in the bonds of his covenant4
 ,to effect such union is all  that     
,christ's ministers can do4 ,it is what 
they are commissioned to do4  ,the rest 
remains with the ,great ,baptizer       
himself4 ,intimately related to  this   
subject is that remarkable word of ,god 
which instructed ,aaron and  his sons to
 bless ,israel with that threefold      
benediction which is  believed to refer 
to the doctrine of the glorious         
,trinity4 8,the ,lord  bless thee and   

keep thee4 ,the ,lord make his face     
shine upon thee1 and be  gracious unto  
thee4 ,the ,lord lift up his countenance
 upon thee1 and give  thee peace10--and 
then adds1--8,and they shall put my name
 upon the  children of ,israel1 and ,i  
will bless them40--,num4 vi1 #bc-bg4    
,the form of expression used by the     
,lord ,jesus1--8baptizing them into the 
name10 is a perpetual rebuke of every   
doctrine or pretense which would        
attribute to the rite1 in itself1 any   
higher or other efficacy than that  of  
changing the outward and professed      
relation of the baptized to ,christ  and
 the ,godhead4 ,the view here presented 
is further involved in the  relation    
between baptism and discipleship1       
intimated in the words of               
,jesus1--8,disciple all nations1        
baptizing them into the name40 ,christ  
came  as the revealer of the ,godhead1  
the ,prophet of ,israel1 as well as her 
royal ,priest4 ,the preaching of the    
gospel is the fulfillment of his        

prophetic function1 and those whether   
,jews or ,gentiles1 who accept it  are  
to be enrolled as disciples of ,christ1 
by being baptized into the  name or     
profession of the faith of the triune   
,godhead1 as revealed by  him1 in the   
gospel4 ,it will thus be seen that the  
translation invariably  given to the    
phrase in question1 in our common       
,english version1 entirely  fails of    
exhibiting a true idea of the meaning of
 the original4 ,see  ,matt1 xxviii1 #ai2
 ,acts viii1 #af2 xix1 #e2 #a ,cor4 i1  
#ac1 #ae4 ,baptizing  8in the name10 can
 only mean1 dispensing the rite by the  
authority of  the ,persons named4 ,the  
command is1 to 8baptize into the name40 
#b4 8,the name of the ,father1 and of   
the ,son1 and of the ,holy ,ghost40 ,in 
other places1 baptism is said to be     
8into the name of the ,lord             
,jesus40--,acts ii1 #ch2 viii1 #af2 xix1
 #e4 ,nor are the other ,persons of the 
,godhead ever mentioned in such         
connection with the real baptism4 ,that 

is  always described as being into      
,jesus ,christ4 ,rom4 vi1 #c2 #a ,cor4  
xii1 #ac1  #bg2 ,gal4 iii1 #bg4 ,how is 
this diversity of expression to be      
explained8  ,it is abundantly plain1 as 
respects the real baptism4 ,in it1 each 
,person  is signally present1 in        
appropriate relation4 ,in it1 ,christ1  
the ,royal  ,administrator1 by whom the 
,spirit is poured out1 is also the ,head
 into  which by that one ,spirit all are
 baptized as members4 ,the ,spirit      
appears  as the ,spirit of life in      
,christ ,jesus1 the ,renewer and        
,sanctifier4 ,and  as to the ,father1   
8,ye are all the children of ,god1 by   
faith in ,christ  ,jesus2 for as many of
 you as have been baptized into ,christ 
have put on  ,christ40--,gal4 iii1 #bf1 
#bg4 8,as many as received him to them  
gave he  power to become the sons of    
,god1 even to them that believed on his 
name40--,joh4 i1 #ab4 ,in a word1 thus  
is fulfilled the petition of ,jesus4    
8,as thou ,father art in me and ,i in   

thee1 that they also may be one in      
us4444 ,i in them and thou in me1 that  
they may be made perfect in             
one40--,john xvii1 #ba1 #bc4 ,by the    
real baptism1 therefore1 the believer is
  united to each ,person of the         
,godhead1--a fact1 nevertheless1        
expressed by  baptism into one1 ,jesus  
,christ4    ,the same principle governs 
the forms of expression used with       
reference  to ritual baptism4 ,jesus    
,christ is the ,word of ,god1 and can   
not be truly  apprehended except in that
 relation4 8,no man hath seen ,god at   
any time4  ,the only begotten ,son which
 is in the bosom of the ,father1 he hath
  declared ,him40--,john i1 #ah4 ,he    
came to make known the ,father4 ,he     
returned  to impart the ,spirit4 ,and1  
as he was thus apprehended by the       
apostles1 a  baptism into his name was a
 baptism into the name of the ,father1  
and of  the ,son1 and of the ,spirit4   
,it only ceases to be so1 when ,jesus   
ceases  to be appreciated as him in whom

 8dwelleth all the fullness of the      
,godhead bodily40--,col4 ii1 #i4    ,it 
is an illustration of the essential     
deficiency of the theory of  immersion  
that it has no explanation for the      
diversity of expression  here           
considered4                ,,section    
,,xci4--8,he that believeth and is      
baptized40    ,in the great commission1 
as recorded by ,mark1 ,jesus said to his
  disciples1 8,go ye into all the world1
 and preach the gospel to every         
creature4 ,he that believeth and is     
baptized shall be saved1 but he that    
believeth not shall be damned40--,mark  
xvi1 #ae1 #af4 ,dr4 ,dale denies that   
ritual baptism is here referred         
to4--8,we accept the real baptism by the
  ,holy ,spirit as the sole baptism     
directly contemplated by the passage2 in
  general1 because it meets in the most 
absolute and unlimited manner1 as  a    
condition of salvation1 the obvious     
requirement on the face of the  passage1
 having the same breadth with belief1   

and universally present in  every case  
of salvation40#abb ,to this view the    
objections are obvious  and conclusive4 
7#a47 ,the clause which the author has  
emphasized with  ,italics1 is           
inaccurate4 ,the baptism with the ,holy 
,ghost is not 8a  condition of          
salvation20 but is the very salvation   
itself4 ,it is the  casket in which are 
bestowed repentance1 faith1 remission of
 sins1  justification1 adoption1        
sanctification1 the resurrection and    
eternal  life4 7#b47 ,the interpretation
 would not only make this baptism a     
condition of salvation1 but puts it in  
the position of a co-ordinate but       
secondary condition with faith4--8,he   
that believeth and is baptized40        
,whereas faith1 as just remarked1 is one
 of the immediate phenomena of  this    
baptism4 7#c47 ,the text as thus        
explained represents the ,lord ,jesus   
as commissioning his ministers to offer 
salvation to sinners upon  conditions   
one of which is to be performed by them2

 but the other  belongs to his own      
peculiar prerogative1 to which1 in no   
circumstances1  can they assume an      
efficient relation4 ,it interprets the  
message to be  preached thus3 8,whoever 
believeth shall be saved2 provided ,i1  
,jesus1  shall see fit to baptize him60 
,footnote #abb3      ,christic ,baptism1
 p4 #cic4    ,the text is a statement to
 the apostles1 and through them to the  
ministry in all ages1 of their duties   
and the results of their labors4  ,with 
baptism as a ritual ordinance of the    
gospel they had been familiar  from the 
beginning of ,john's ministry1 and of   
,christ's in coincidence  with it4 ,they
 had been fully instructed1 as to the   
baptism of the  ,spirit1 which ,christ  
was about to dispense1 and which they   
were to  await2 and as to the typical   
relation to it which the ritual         
ordinance  sustained4 ,they are now     
commanded to go forth and preach that   
gospel2  not1 as heretofore1 to ,israel1
 only1 but to every creature1 in all the

  world2 and whereas1 until now1 none   
could be baptized1--none could  receive 
the token of the covenant1 except those 
who were1 by  circumcision1 identified  
with ,israel after the flesh1--he       
indicates the  removal of that          
restriction1--8,go teach all nations1   
baptizing them40  ,baptizing them with  
water1 which1 only1 they could          
administer2 and in  token of that       
profession of faith1 of which only they 
could take  cognizance4 ,it is in view  
of these things1 that the declaration is
 made1  8,he that believeth and is      
baptized shall be saved2 but he that    
believeth not shall be damned40 ,the    
repetition shows that the emphasis  of  
the passage rests on believing4 8,you   
are to preach1 and baptize those  who   
profess to believe4 ,but let all1 both  
preachers and hearers1  beware of       
trusting in the baptismal shadow4 ,he   
that believeth and is  baptized1 shall  
be saved4 ,but he that believeth        
not1--his baptism will  not avail1--,he 

shall be damned40 ,assuredly1 had the   
,lord ,jesus been  stating conditions of
 salvation1 as concerning baptism1 he   
knew how to  set it on both sides of the
 alternative4                           
,,section ,,xcii4--,the ,formula of     
,baptism4    ,it is proper and necessary
 that such words be used in the         
administration  of ,baptism1 as shall   
give an intelligent announcement of the 
nature and  intent of the ordinance4    
,for this purpose nothing can be more   
appropriate than the formula in         
universal use1 in all the churches4 ,but
  the question arises whether the words 
thus employed were given to be  uttered 
as a formula necessary to the rite4     
#a4 ,there is nothing whatever in the   
language of the ,lord ,jesus1 on the    
subject1 to give countenance to the     
suggestion in question4 8,go ye1 and    
disciple all nations1 baptizing them    
into the name of the ,father1  and of   
the ,son1 and of the ,holy ,ghost2      
teaching them to observe all  things    

whatsoever ,i have commanded you40 ,we  
have already seen that  8baptizing into 
the name0 means1 not the utterance in   
the baptism of any  words or formula2   
but instruction and consecration to the 
faith and  service of the ,triune ,god1 
identified with the baptismal rite and  
signified by it4 ,but if such be the    
meaning of our ,savior's words1 it      
excludes the idea in question4          
8,baptizing them into the name10 then1  
means something very different from     
8uttering the name40 ,in fact1 the  more
 carefully the language in question is  
examined1 in itself1 in its  immediate  
connection1 and in its relation to the  
general scope of the  gospel and its    
history1 the more evident will it appear
 that it was not  words that were       
present to the mind of ,jesus1 or by him
 put into the  mouths of his ministry1  
but the great doctrine of baptism1 in   
which the  whole gospel is summed1--that
 doctrine which was heralded by the     
baptist1  and expounded by the ,lord    

,jesus in his discourse and prayer at   
the  supper4 ,one who should teach that 
the ,holy ,spirit is not a coequal      
,person of the ,godhead1 or that the    
,lord ,jesus is not the eternal and     
coequal ,son1 might administer the rite1
 in the use of the formula4 ,yet  would 
it not be baptism in the intent of      
,jesus as here set forth4    #b4 ,the   
silence of all of the evangelists except
 ,matthew as to the words  in question1 
is wholly inconsistent with the         
supposition that they were  given as a  
formula4 ,the importance of the rite is 
of common agreement4  ,and resting as it
 does as an obligation on every soul    
that hears the  gospel1 it is the first 
and foremost of all the practical duties
 of  those who receive it4 ,if1         
therefore1 the formula was now given as 
an  element in the administration of the
 ordinance1 it is of the first and      
universal moment4 ,how then is it       
possible for three of the evangelists   
to have ignored it1 in their several    

versions of the gospel4 ,evidently  they
 attached to it no such significance as 
obtains with those who hold  it as of   
the essence of baptism4    #c4 ,the fact
 that it is not once used or alluded to1
 in the whole  subsequent history and   
epistles1 is conclusive4 ,those records 
are a  testimony2--as much by silence1  
often1 as by utterance4 ,but1 on this   
subject1 they are not silent4 ,on the   
day of ,pentecost1 ,peter calls upon    
the inquirers to be baptized 87epi7 for 
the name's sake of ,jesus               
,christ40--,acts ii1 #ch4 ,the          
,samaritans and the twelve disciples of 
,john at  ,ephesus were baptized 8into  
the name of the ,lord ,jesus40--,acts   
viii1 #af2  xix1 #e4 ,and ,paul         
distinctly implies that the ,corinthians
 were baptized  into the same name4 8,is
 ,christ divided8 was ,paul crucified   
for you8 or1  were ye baptized into the 
name of ,paul80--#a ,cor4 i1 #ac4 ,how  
these facts  are consistent with        
obedience to ,christ's command we have  

already seen4  ,the only interpretation 
which will harmonize the record is      
deduced from  that doctrine of baptism  
which has been unfolded in these pages4 
,he that  is spiritually baptized into  
,jesus ,christ1 thereby receives the    
,spirit  and is united in ,christ to the
 ,father4 ,he is baptized into the      
,three4    ,here1 the doctrine of       
immersion is radically defective4 ,the  
form may be  administered with the      
utterance of the names of the ,trinity4 
,but its  doctrine contains no testimony
 to the ,triune1 nor recognition of any 
,person of the ,godhead4 ,it relates    
altogether to the humanity of ,christ1  
whose burial it represents4             
,,section ,,xciii4--,the ,administration
 on ,pentecost4    ,on the day of       
,pentecost1 in reply to the cry of the  
repentant  multitude1--8,what shall we  
do80 ,peter said1 8,repent and be       
baptized every  one of you 7epi to      
#8onomati71 for the name's sake of      
,jesus ,christ  7eis7 unto the remission

 of sins2 and ye shall receive the gift 
of  the ,holy ,ghost4 ,for the promise  
is to you1 and to your children1 and to 
all that are afar off1 even as many as  
the ,lord our ,god shall call4444       
,then1 they that gladly received his    
word were baptized2 and the same day    
there were added unto them about three  
thousand souls40--,acts ii1 #cg-da4     
,dr4 ,dale denies this baptism to have  
been ritual1 and demands1--8,was  there 
a visible ,christian church in existence
 at ,pentecost8 ,was there  any one     
competent to organize a ,christian      
church before ,pentecost8 ,did  not the 
divine ,head of the church himself      
furnish the materials for a  church     
organization1 officers1 and members1    
#8that day8' ,was there a  ,christian   
organization effected1 as well as a     
tri-millenary baptism  administered     
#8that day8' ,were they organized and   
then baptized1 or  baptized and then    
organized80#abc ,these questions1 coming
 with the  authority of the learned     

writer1 are entitled to respectful      
consideration4 ,and although they have1 
in effect1 been answered1  already1 a   
few words will here be added1 in direct 
response4 ,the ,jewish  church1 as      
organized1 according to the law of      
,moses1 under the ministry  of the      
elders1 was the ,christian church1 on   
the day of ,pentecost4 ,but as  that    
church had become largely corrupt and   
apostate1 and its rulers had  betrayed  
and crucified the ,lord ,jesus1 her     
,king1 a separation had become          
necessary1 and the preaching and baptism
 of the apostles was the means          
appointed by ,him for eliminating the   
apostate elements4 ,the one hundred  and
 twenty who remained together in        
,jerusalem after the ascension were  but
 a small part of believing ,israel1 even
 then2 for the ,lord ,jesus was  seen of
 above five hundred brethren at once1   
after his resurrection4 7#a  ,cor4 xv1  
#f47 ,but they1 or the apostles alone1  
or one of them1 would have  been        

abundantly sufficient as a center for   
gathering the believing from  among the 
apostate4 ,they stood precisely as did  
,moses in the midst of  the congregation
 of ,israel1 at the time of the apostasy
 of the golden  calf1 saying1--8,who is 
on the ,lord's side8 ,let him come unto 
me40--,ex4  xxxii1 #bf4 ,hence the style
 in which the historian of the ,acts    
writes of  the converts of ,pentecost4  
8,then they that gladly received his    
word1  were baptized2 and the same day  
there were added about three thousand   
souls40--,acts ii1 #da4 ,they are not   
said to have been 8added to the         
church20 for they were the church1      
obeying the call of her ,head1--8,come  
out from among them1 and be ye separate1
 saith the ,lord1 and touch not  the    
unclean thing40--#b ,cor4 vi1 #ag4 ,they
 are1 therefore1 said to have  been     
8added 7to them710--that is1 to the     
apostles2 or more literally  8associated
 together10--joined in one body4 ,by    
that act1 they stood  forth1 the church 

of ,jerusalem1 divested of the          
unbelieving elements4  ,accordingly1 we 
read1 immediately after1 that 8the ,lord
 added to the  church daily such as     
should be saved40--,vs4 #dg4 ,for all   
the purposes of  the occasion1 on the   
day of ,pentecost1 there was no farther 
organization  necessary than that which 
existed in the sanhedrim of the         
apostles1 men  inspired of the ,holy    
,ghost1 and endowed by the ,lord ,jesus 
with authority  for presiding over his  
church in this transition period of her 
history4    ,footnote #abc3      ,dale's
 ,christic ,baptism1 p4 #afb4    ,the   
baptism of the ,spirit on the day of    
,pentecost has been already  illustrated
 fully4 ,that there was also a ritual   
baptism1 with water1 ,i  venture to     
regard as equally certain4 7#a47 ,we    
have just seen that the  apostolic      
commission contained a command to       
baptize the disciples4  ,peter1         
therefore1 in inviting his hearers to   
repent and be baptized1 was  simply     

following the literal terms of his      
instructions4 ,and had he  omitted      
baptism1--that ritual baptism which     
alone the apostles could  administer--he
 would have been acting in direct       
violation of his  commission4 7#b47 ,in 
his exhortation1 the baptism is         
secondary to  repentance4 ,this is the  
proper order of ritual baptism1 which is
  predicated on profession of           
repentance4 ,but it is the reverse as to
 the  real baptism1 which precedes      
repentance and is its cause4 7#c47 ,the 
language used in describing the result  
of the exhortation is                   
conclusive4--8,then they that gladly    
received his word were baptized40 ,the  
glad reception of the word is stated as 
the antecedent ground of  receiving the 
baptism2 the reverse1 again1 of the     
order in real baptism4  7#d47 ,in the   
case of ,cornelius and his house1 ,peter
 based their baptizing  with water upon 
the fact that the spiritual phenomena   
were identical  with those of the day of

 ,pentecost4 8,the ,holy ,ghost fell on 
them as on  us at the beginning40--8,can
 any man forbid the water1 that these   
should  not be baptized1 which have     
received the ,holy ,ghost1 as well as   
we80--,acts x1 #dg2 xi1 #ae4 ,this      
argument would have been wholly         
inappropriate had there been no water   
baptism on ,pentecost4    ,but ,dr4     
,dale urges another objection4--8,while 
the reception of these  thousands that  
day into the church by dipping into     
water1 is improbable  to absurdity1 for 
reasons both moral and physical1 their  
reception by  any ritual form whatever1 
is1 for moral considerations mainly1 not
  without embarrassment4 ,these         
thousands were all personally strangers 
to  the apostles1 mostly from foreign   
lands1 ,parthians1 ,medes1 ,elamites1   
,mesopotamians1 ,cretes1 ,arabians1 etc4
 ,an hour before1 they were mockers  of 
the work of the ,holy ,ghost1 and       
declared the apostles to be drunk4      
,now1 is there moral fitness in the     

reception of such men into the  church1 
by a rite without any personal          
intercourse1 to learn their moral       
condition8 ,but the passage states that 
the baptism was grounded in the  #8glad 
reception of the word' preached4 ,if the
 baptism was the work of  the apostles1 
then this knowledge must also be the    
knowledge of the  apostles2 and if so1  
then it must have been obtained1 either 
by divine  illumination1 or by personal 
intercourse touching repentance and     
faith1  the knowledge of ,christ and the
 duty of baptism2 then1 how could the   
addition of three thousand be made      
#8that day8'0#abd ,the theory that1  the
 baptism here in question was spiritual 
and not ritual1 is1 here1               
self-condemned1 by the statement which  
truly represents it to have been        
8grounded in the glad reception of the  
word preached40 ,that word was1         
8,repent and be baptized40 ,its glad    
reception1 therefore is equivalent to   
the exercise of repentance1 which is the

 immediate fruit of the  spiritual      
baptism1 and therefore of necessity     
follows1 but can not  precede it4 ,the  
baptism1 therefore1 which was 8grounded 
in the glad  reception of the word10 can
 have been no other than ritual baptism4
 ,the  fundamental fallacy of the       
argument lies in the assumption1 which  
we  have before noticed1 that the       
,pentecostal transactions were incident 
to  the organizing of a new church2     
instead of being1 as we have shown1 the 
separating of the existing church from  
the corrupt and ungodly elements  which 
had taken possession of it4    ,footnote
 #abd3      8,christic ,baptism10 p4    
#aeh4    ,it is asserted respecting the 
three thousand that1 8an hour before1   
they  were mockers of the work of the   
,holy ,spirit40 ,a kindred statement is 
frequently heard1 in illustration of the
 fickleness of the  multitude1--that    
those who yesterday filled the air with 
shouts of  8,hosanna60 to-day cry1      
8,away with him40 ,both representations 

are  erroneous1 and tend to obscure the 
true state of the case4 ,in the         
,pentecostal scene1 there were 8some0   
mockers1 and possibly1 nay1  probably   
some of these were made trophies of     
grace that day4 ,but to  represent the  
assembly as characteristically of that  
class1 involves an  utter misconception 
of the case as expressly stated by the  
sacred  historian4 ,he represents them  
as 8,jews1 devout men1 out of every     
nation under heaven40--,acts ii1 #e4 ,it
 was they1 who came thronging to the    
assembly of the apostles4 ,it was       
characteristically they who gladly      
received the word and were baptized4    
,nor is the language of ,peter to  them 
incongruous to this view4 8,him ye have 
taken1 and by wicked hands1  have       
crucified and slain40--v4 #bc4 ,their   
rulers had done it1 and the  whole      
people were responsible and polluted    
with the crime of his blood1  until they
 purged themselves1 by separation and   
baptism4 ,so1 the  multitude who cried1 

8,hosanna60 were 8the multitude of the  
disciples10  from ,galilee4 7,luke xix1 
#cg2 compare ,ib4 xxii1 #ei47 ,for fear 
of the  people1 the conspirators seized 
,jesus by betrayal1 by night2 and the   
cry  against him was uttered1 at the    
instigation of the rulers and priests1  
by their retainers and dependents4      
7,mark xv1 #aa47 8,it was early10 when  
they brought ,jesus before ,pilate4     
7,john xviii1 #bh47 ,and it is probable 
that the sentence was already passed and
 ,jesus in the hands of the             
executioners1 before the ,galileans who 
were accustomed1 at the feasts1  to     
encamp on ,olivet1 had any knowledge of 
the fearful tragedy of that  day4 ,these
 facts are all of importance1 in order  
to a just conception of  the real nature
 of the separation which began in       
,jerusalem on the day of  ,pentecost1   
and ultimately extended throughout      
,judea1 ,galilee1 and  ,samaria1 and to 
all parts of the world1 where a         
synagogue of the ,jews  was to be found4

 ,we do no service to the truth1 by     
underestimating the  number of those who
 in that day1 were waiting for the      
consolation of  ,israel1 and 8gladly    
received the word0 of the rising of the 
,sun of  righteousness1 in the person of
 the ,lord ,jesus4    ,from the         
foregoing considerations1 we conclude it
 to be certain that the  three thousand 
converts of the day of ,pentecost were  
baptized with  water4 ,the order of     
occurrences1 as it appears from the     
record was this3  ,the preaching of     
,peter was accompanied with the promised
 power1 the  baptism of the ,spirit     
being bestowed upon his hearers1 by the 
,lord  ,jesus4 ,by that baptism was     
given to them repentance and remission  
of  sins4 7,acts v1 #ca47 ,upon their   
correspondent profession1 they were     
baptized with water2 and thereupon1 they
 received the gifts of tongues  and of  
prophecy1 in fulfillment of the promise 
of ,christ 7,mark xvi1 #ag71  and in    
accordance with the assurance given them

 by ,peter2--8,repent and be  baptized1 
and ye shall receive the gift of the    
,holy ,ghost4 ,for the  promise is to   
you and to your children10--the promise1
 to wit1 which he  had before quoted    
from ,joel1 in explanation of the       
,pentecostal signs4                     
,,section ,,xciv4--,symbolic ,meaning of
 this ,baptism4    ,the rite of         
immersion is inseparably identified with
 the theory that  ritual baptism is     
designed to symbolize the burial of the 
,lord ,jesus4 ,by  the advocates of this
 theory1 the baptism administered to the
 converts  of ,pentecost is held to have
 been the original of the institution4  
,by  all1 that baptism must be          
recognized as a most conspicuous and    
normal  exemplification of the rite4 ,we
 are perfectly willing to stake the     
whole  issue upon the question of the   
symbolic meaning of the ordinance1 as   
determined by the ,scriptural statements
 concerning that baptism4    ,it has    
been shown that the ,old ,testament     

baptisms symbolized the gift  from on   
high of the ,spirit of life from ,god4  
,we have seen that ,john  administered  
his baptism as an announcement and      
symbol of that which the  coming ,one   
should dispense1--the baptism of the    
,holy ,ghost4 ,we have heard  the ,lord 
,jesus appropriate to himself the       
testimonies of ,john1 and  promise their
 fulfillment1 in terms by which the     
baptism to be  administered by him was  
distinctly identified as the antitype of
 that of  ,john4 8,john truly baptized  
with water1 but ye shall be baptized    
with the  ,holy ,ghost40--,acts i1 #e4  
,we have seen the promise fulfilled1 and
 heard  the testimony of ,peter1 that   
therein was accomplished the prophecy of
  ,joel1--a prophecy in which and the   
kindred language of the other  prophets1
 the baptisms of the ,old ,testament    
were so clearly interpreted4  ,we have  
seen that his baptizing office was the  
great end of ,christ's  exaltation1 and 
the consummate function of his          

scepter1--that by which he  begins1     
carries on1 and accomplishes the        
salvation and the glory of his  people2 
and that this1 his exaltation and saving
 power1 were1 on the day  of ,pentecost1
 preached as the express ground of the  
call to repent and  be baptized1 for his
 name's sake4 ,in view of these facts1  
how is it  possible1 by argument or by  
sophistry1 to avoid the conclusion that 
the  ritual baptism to which ,peter's   
hearers were thus called1 was designed  
to signify that real baptism with which 
it was thus so closely  identified8 ,but
 the evidence is more specific4    #a4  
,the sum and substance of the preaching 
of ,john and of ,jesus was the  same1   
and reported by the evangelists in the  
same words3--8,repent1 for  the kingdom 
of heaven is at hand40    #b4 ,in both  
cases1 this preaching was accompanied   
with a ritual baptism1  which was as    
identical as was the preaching4 ,else1  
have we a house  divided against        
itself1--the one doctrine1 attested by  

two rival rites1  which1 under one and  
the same name1 competed for acceptance  
with the  ,jews6    #c4 ,of this        
baptism1 ,paul says1 that 8,john verily 
baptized with the  baptism of           
repentance1 saying unto the people1 that
 they should believe  on ,him which     
should come after1 that is on ,christ   
,jesus40--,acts xix1 #d4  ,of it1 ,mark 
and ,luke state that 8,john did baptize 
in the wilderness and  preach the       
baptism of repentance for the remission 
of sins40--,mark i1 #d2  ,luke iii1 #c4 
,and ,john himself declares1--8,i indeed
 baptize you with  water1 unto          
repentance3 but ,he 444 shall baptize   
you with the ,holy  ,ghost1 and with    
fire40--,matt1 iii1 #aa4 ,it thus       
appears that this baptism  was          
identified with a doctrine the cardinal 
elements of which are 7#a7  repentance1 
and 7#b7 faith in the ,lord ,jesus2 as  
the conditions  precedent2 and 7#c7 the 
remission of sins1 as the result4 ,these
 were what  the ordinance meant4 ,from  

them it took its name1--8,the baptism of
  repentance for the remission of sins40
    #d4 ,on the day of ,pentecost1 this1
 precisely1 was the preaching and       
baptism of ,peter4 8,repent1 and be     
baptized every one of you1 for the      
name's sake of ,jesus ,christ1 unto the 
remission of sins40--,acts ii1 #ch4     
#e4 ,peter had already proclaimed that  
the ,lord ,jesus1 8being by the right   
hand of ,god exalted1 and having        
received of the ,father the promise of  
the ,holy ,ghost1 hath shed forth this1 
which ye now see and hear40--,ib4  #cc4 
,a few days afterward1 he explained more
 precisely to the rulers1 the           
significance of this great fact4--8,him 
hath ,god exalted with his right  hand  
to be a ,prince and a ,saviour1 for to  
give to ,israel repentance  and 7aphesin
 hamartin7 remission of sins40--,ib4 v1 
#ca4    ,from these things it           
irrefragably follows1 7#a7 that whereas1
 ,christ's  baptizing office is         
fulfilled by shedding down his ,spirit  

upon his  people1 the baptisms of ,john 
and the disciples prior to the day of   
,pentecost1 as well as that administered
 by ,peter and the twelve on that  day1 
were all proclaimed symbols of this the 
great reality2 7#b7 that1  while the    
intent and end of ,christ's baptism is1 
through the bestowal of  the ,spirit1 to
 give repentance1 faith1 and the        
remission of sins--the  other baptisms  
and conspicuously1 that of the apostles 
on ,pentecost1  were designed to signify
 and bear witness to that very thing4   
,not only  are these conclusions        
manifest and incontrovertible2 but by   
them and the  facts on which they rest  
the idea of the burial of ,christ1 as   
included  in the symbolism of baptism1  
is not merely ignored1 but utterly      
excluded1 as incongruous and unmeaning1 
in that connection4    ,this impregnable
 conclusion is further fortified by the 
fact already  shown1 that in this       
meaning of the rite and in it only can  
be reconciled  the two forms of         

expression1 8,baptizing into the name of
 the ,father1 and  of the ,son1 and of  
the ,holy ,ghost20 and1--8into the name 
of the ,lord  ,jesus40 ,baptism shows   
forth the ,triune ,godhead united in the
 salvation  of man1 and uniting the     
saved with that blessed ,godhead4       
,,section ,,xcv4--,the ,mode of the     
ritual ,baptism on ,pentecost4    ,as to
 the mode of the baptism of that day the
 evidence is not doubtful4  ,the        
assembled throng were 8,jews1 devout men
 out of every nation10--men  whose      
cherished faith and hopes all centered  
on ,moses and the covenant  made and    
sealed with their fathers at ,sinai4    
,the baptismal seal of that  covenant1  
perpetuated in the sprinkled water of   
separation1 was familiar  to them       
everywhere4 ,they were conversant with  
the prophecies which  assured them that 
in the latter days ,god would 8sprinkle 
clean water  upon them10--that the      
,messiah would 8sprinkle many nations10 
and 8pour  out of his ,spirit upon all  

flesh40 ,they are now told by the       
apostles  that these prophecies are     
announcements of the baptizing office of
 the  ,lord ,jesus1--that he1 being by  
the right hand of ,god exalted1 and     
having  received of the ,father the     
promise of the ,holy ,ghost1 had1 in the
  exercise of his baptizing office1 shed
 forth this1 which they saw and  heard4 
,and1 in response to their penitent cry1
 they are required to be  8baptized for 
the name's sake of the ,lord ,jesus40   
,is it possible to  avoid the conclusion
 that the baptism thus propounded was   
the sprinkled  baptism which was        
familiar to them all8 ,or1 are we to    
accept the  opposite assumption8 ,then  
must ,peter have explained to the       
multitude4--8,our fathers1 at ,sinai1   
were sealed to the covenant with the    
sprinkled blood and water4 ,in all      
generations of our race1 the same seal  
has been familiar1 in the same office2  
as it is1 this day1 to you4 ,the        
prophets have explained the affusion of 

water as being a symbol of the  official
 work of the ,messiah4 ,in that office  
and work1 the reality of  the ,sinai    
rite is to-day fulfilled4 ,and now1 ye  
are to be baptized into  the name of the
 ,lord ,jesus2 but with another         
baptism1--a baptism  dislocated from all
 relation to the past1--a baptism       
severed from all  analogy1 even1 or     
association of ideas with that of the   
,spirit1 which is  this day dispensed by
 the ,lord ,jesus4 ,he baptizes by      
outpouring2 but ye  must be dipped4 ,he 
baptizes by a pouring out of the        
,spirit1 of which1 in  the prophecies1  
and in the baptisms of our fathers1     
living water was the  constant symbol2  
but to you1 dipped in that living water1
 it is to  become the symbol of the     
sepulchre of ,joseph1 in which the body 
of ,jesus  was laid4 ,his baptism gives 
repentance and remission of sins2 and   
the  baptism to be received by you might
 seem to mean this very thing2 for it   
is conditioned upon repentance and is   

#8unto remission4' ,but it means not    
that2 but the burial of the dead body of
 ,jesus40    ,and now1 where shall the  
water be found1 for the immersion of    
these  thousands8 ,and by what miracle  
shall the rite be performed1 8decently  
and in order10 within the hours of that 
day8 ,for1 not only is the record       
specific1 which limits the time1--but   
the supposition of a delay implies  the 
encumbrance of after time1 of which each
 day had its own duties and  labors1 its
 own converts and baptisms4 ,it is      
demonstrably possible for  the twelve   
apostles to have baptized the entire    
multitude by sprinkling  in the ordinary
 manner in which we administer the rite 
within four or  five hours4 ,but such   
was not1 as ,i conceive1 the manner of  
the  administration4 ,no mere rite could
 without disparagement endure such      
repetition for hour after hour4 ,the    
reiteration must obscure and  obliterate
 the spiritual significance of the rite4
 ,the attention of the  witnesses would 

become exhausted and diverted1 and the  
monotony of the  form would inevitably  
become a weariness and an offense4 ,by  
such a  manner of observance1 the very  
intent of the ordinance would be lost1  
and this as much in one form1 as in     
another4    ,but we are not reduced to  
the necessity of encountering these     
obvious  embarrassments4 ,we have seen  
the millions of ,israel baptized by     
,moses1  in the hours of one morning1   
they receiving the rite either          
collectively  in one body1 or by        
tribe-families or tribes4 ,it is very   
probable that  this was the manner in   
which the rite was ordinarily           
administered by  ,john to the throngs   
that attended on his ministry1 and by   
the disciples  of ,christ1 when he 8made
 and baptized more disciples than       
,john40 ,the  ,jews were familiar with  
the use of the hyssop bush as appointed 
in the  law1 for administering the rite4
 ,there was nothing in the nature of the
  ordinance1 nor in the circumstances of

 the occasion1 to render  inappropriate 
or improbable a resort to that mode4 ,on
 the contrary1  every consideration1 of 
convenience1 of dignity1 propriety and  
edification1 united to commend it as the
 most suitable way1 the water  being    
sprinkled with a hyssop bush1 and the   
recipients of the rite  presenting      
themselves in companies of suitable     
size1 by scores or by  hundreds4 ,thus  
was set forth by a joint baptism the    
doctrine of ,paul4  8,by one ,spirit are
 we all baptized into one body40--#a    
,cor4 xii1 #ac4    ,such is the         
conclusion to which the analogy of the  
,scriptures points4  ,such1 ,i doubt    
not1 was the form of administration that
 day4 ,for the  present purpose1        
however1 this much is clear and         
sufficient1--that the  record of        
,pentecost contains nothing incongruous 
to the previous history  and doctrine of
 baptism1--that on the contrary1 the    
,spirit-baptism of  that day and all the
 circumstances1 concur to the same      

conclusion which  the foregoing history 
indicates4 8,not immersion2 but         
affusion0--is the  unambiguous voice of 
,pentecost4                 ,,section   
,,xcvi4--,other ,cases ,illustrating the
 ,mode4    ,the next case that          
illustrates the mode1 is the baptism of 
the eunuch4  8,as they went on their    
way1 they came unto a certain water4    
,and the  eunuch said1 ,see1 here is    
water1 what doth hinder me to be        
baptized8444  ,and he commanded the     
chariot to stand still2 and they went   
down both  into the water1 both ,philip 
and the eunuch1 and he baptized him4    
,and  when they were come up out of the 
water40--,acts viii1 #cf-ci4 ,to what   
has  been said already concerning this  
passage1 one or two points only need  be
 added4 ,dr4 ,dale has pointed out the  
fact that the verb 7katebsan71  8they   
went down10 has primary reference to the
 chariot1 out of which  they descended4 
,he refers to the ,septuagint of ,judges
 iv1 #ae1 8,and  ,sisera 7kateb7 stepped

 down from his chariot20 and to ,matt4  
xiv1  #bi1--8,peter 7katabas7 stepping  
down from the boat walked on the  water1
 to go to ,jesus40 ,the essential point1
 however1 is that the  descent was not  
the baptism1--that1 with the style of   
clothing1 then as  now1 worn in the     
east1 nothing would have been more      
natural and  convenient than that they  
should have stepped into the water1 as  
the  most convenient way of access1 even
 though the baptism was to be  performed
 by sprinkling or pouring4 8,the place0 
7perioch1 the  section71 which the      
eunuch was reading1 begins with ,isa4   
lii1 #ac1 and  includes the whole of    
liii4 ,it is a continuous prophecy of   
the ,messiah1  under the designation of 
,god's servant4 ,in the fifty-third     
chapter1 down  to the eleventh verse the
 pronoun 8he0 is used to designate the  
subject of the account4 ,it refers back 
to lii1 #ac1 to which we must look  for 
the theme of the prophecy4 8,behold my  
servant shall deal  prudently40 ,when1  

therefore1 the eunuch read liii1 #g1    
#h1--8;,he was led as  a sheep to the   
slaughter10 and asked1 8,of whom        
speaketh the prophet  this80 ,philip    
must of necessity have turned back to   
the beginning of the  section1 for the  
answer4 ,in so doing1 he finds this     
among the first  things said of the     
person described3--8,as many were       
astonied at thee1 his  visage was so    
marred more than any man1 and his form  
more than the sons  of men1 444 so shall
 he sprinkle many nations40--lii1 #ad1  
#ae4 ,this  prophecy1 thus coinciding   
with that of ,joel1 which was the text  
of  ,peter's ,pentecostal discourse1    
could not be overlooked by ,philip1 in  
his  instructions to the eunuch4 ,the   
latter1 although himself a ,jew1 was    
identified with a ,gentile nation4 ,he  
was chamberlain1 or treasurer1 to       
,candace1 the queen of ,meroe1 in upper 
,egypt4#abe ,the prophecy1  therefore1  
8,so shall he sprinkle many nations10   
could not fail to  arrest his attention 

and elicit the story of ,pentecost1 as  
the beginning  of redemption to the     
,gentiles4 ,that1 with ,christ's        
baptizing office  brought thus into     
view1 his ordinance concerning ritual   
baptism should  be announced1 was not   
only a necessary result of the          
circumstances1 but  was an essential    
part of that office which ,philip was to
 perform4  8,disciple all nations1      
baptizing them40 ,in favor of the       
hypothesis that  the eunuch was         
immersed1 there is nothing but the fact 
that they went  down to1 or into the    
water4 ,on behalf of his being          
sprinkled1 is the  explicit testimony of
 the prophet as to the manner of the    
real baptism1  of which the ritual      
ordinance is the symbol4    ,footnote   
#abe3      ,pliny 7,hist4 ,nat4 vi1 #ce7
 states this kingdom of which ,meroe1 on
 an    island in the ,nile1 was the     
chief city1 to have been 8now for a long
    time10 governed by queens1 who      
transmitted to each other the name of   

,candace4    #b4 ,the baptism of the    
apostle ,paul next presents itself4 ,of 
it we have  two brief accounts which are
 mutually supplementary4 7,acts ix1     
#aj-bj2  xxii1 #ab-af47 ,after his      
vision of ,jesus1 on the way1 he had    
lain for  three days in the house of    
,judas1 in ,damascus1 blind1 fasting and
  prostrate4 ,to him ,ananias was sent  
and said to him--8,and now1 why         
tarriest thou80 ,why liest thou thus    
prostrate and desponding8 8,arise1  and 
be baptized1 and wash away thy sins1    
calling on the name of the              
,lord40--,acts xxii1 #af4 ,literally    
87,anastas1 baptisai1 kai apolusai71    
,rising1 be baptized1 and let thy sins  
be washed away1 calling upon  the name  
of the ,lord40 ,says ,alexander1 8,be   
baptized1 is not a passive1  as in ii1  
#ch1 but the middle voice of the same   
verb1 strictly meaning1  #8baptize      
thyself1' or1 rather1 #8cause thyself to
 be baptized1' or suffer  7some one7 to 
baptize thee4 ,the form of the next verb

 apolusai is  the same1 but can not be  
so easily expressed in ,english2 as it  
has a  noun dependent on it4 ,this      
peculiarity of form is only so far of   
importance as it shows that ,paul was to
 wash away his sins in the same  sense  
that he was to baptize himself2 i4 e4 by
 consenting to receive  both from       
another4 ,as his body was to be baptized
 by man2 so1 his sins  were to be washed
 away by ,god4 ,the identity1 or even   
the inseparable  union1 of the two      
effects1 is so far from being here      
affirmed1 that they  are rather held    
apart1 as things connected by the       
natural relation of  type and antitype1 
yet perfectly distinguishable in        
themselves1 and  easily separable in    
experience40#abf ,the exhortation1 8,let
 thy sins be  washed away10 is          
intimately dependent upon the next      
clause1--8calling  upon the name of the 
,lord40--,calling not as a mere         
reverential  invocation2 nor as a mere  
profession or act of faith4 ,but        

8calling on  him to purge away thy sins 
with the washing of regeneration1 and   
renewing of the ,holy ,ghost2 and       
accepting the baptism of water as the   
symbol and pledge of the other40        
,footnote #abf3      ,alexander1 in     
loco4    ,in the parallel account1 it is
 stated that 8he received sight         
forthwith  7kai anastas1 ebaptisthe7 and
 rising up1 was baptized40--,acts ix1   
#ah4  ,thus1 in both of these accounts1 
the same form of expression is used as  
to the manner of the baptism1--a form   
which indicates that the  administration
 was immediate1 upon his rising from his
 couch4 8,rising  up1 be baptized40     
8,and he1 rising up1 was baptized40 ,in 
the original1  the force of the         
expressions is even stronger1 to the    
same effect4 ,the  circumstances        
coincide with this interpretation4 ,the 
prostration1  resulting from the vision 
by the way1 from the blindness1 and the 
three  days in which he was 8without    
sight1 and neither did eat nor drink0   

7,acts ix1 #i71 must have been very     
great2 and it was not until after his   
baptism that 8he received meat and was  
strengthened40--,ib4 #ai4 ,there is  no 
intimation of leaving the place4 ,there 
is no word of such preparation  as an   
immersion would require4 ,but the whole 
case stands in the  expression twice    
employed1 from which but one meaning can
 be  deduced1--that he was baptized     
immediately1 in his chamber1 as he rose 
from his couch1 and stood before        
,ananias4 ,whatever the mode1 it can not
  have been immersion4    ,it has been  
asserted that ,paul's baptism was not   
ritual but spiritual4  ,the supposition 
is encumbered with the same difficulties
 which attend  the like idea respecting 
the baptism of ,pentecost4 ,the occasion
 of  ,ananias being sent to him was the 
fact attested by the ,lord              
,jesus1--8,behold he prayeth40--,prayer 
so attested lacked neither repentance   
nor faith4 ,he had1 therefore1 already  
received the baptism of the             

,spirit1--that is his renewing grace2   
although not his miraculous gifts4      
,moreover1 the baptism which he received
 in his chamber was something to  which 
the ministry of ,ananias was requisite1 
and for which his rising  from his couch
 was preparatory4 ,none of these things 
harmonize with the  idea that it was the
 baptism of the ,holy ,ghost4 ,nor was  
it implied in  the language of          
,ananias1--8,that thou mightest receive 
thy sight and be  filled with the ,holy 
,ghost40--,acts ix1 #ag4 ,with this is  
to be compared  the previous statement  
concerning him1 made in vision by ,jesus
 to  ,ananias1 8,he hath seen in a      
vision a man named ,ananias coming and  
putting his hand upon him1 that he might
 receive his sight40--,ib4 #ab4  ,it was
 through the laying on of the hands of  
,ananias that ,paul's sight  was        
restored and the miraculous gifts of the
 ,holy ,ghost conferred upon  him4 ,such
 was the ordinary manner1 as we have    
already seen1 of the  imparting of those

 gifts2 which was undoubtedly the nature
 of the  present endowment of ,saul of  
,tarsus4    #c4 ,the baptism of the     
house of ,cornelius is equally          
unfavorable to the  idea of immersion4  
7,acts x1 #dd-dh47 ,the words of ,peter 
admit of but one  construction4 8,can   
any man forbid 7to udr7 the water2 that 
these  should not be baptized40--,acts  
x1 #dg4 ,we have already pointed out    
that  this language means that the      
water1 as an instrument1 was to be      
brought  to the place1 in order to the  
baptism4 ,moreover1 the baptism of this 
company1 thus1 with water1 was by ,peter
 expressly predicated upon the  fact    
that they had been already baptized with
 the ,holy ,ghost1 by his  outpouring   
upon them4 8,the ,holy ,ghost fell upon 
all them which heard40  8,on the        
,gentiles also was poured out the gift  
of the ,holy ,ghost40 8,can  any man    
forbid the water1 that these should not 
be baptized1 which have  received the   
,holy ,ghost as well as we80--,acts x1  

#dd1 #de1 #dg4 ,and lest  there should  
be any possible doubt about the meaning 
of all this1 ,peter  explains himself to
 the church in ,jerusalem1--8,then      
remembered ,i the word  of the ,lord1   
how that he said1 ,john indeed baptized 
with water1 but ye  shall be baptized   
with the ,holy ,ghost40--,ib4 xi1 #af4  
,here again the facts  are decisive in  
favor of affusion4    #d4 ,the          
,philippian jailer and his family are   
the only remaining instance  in which   
illustrative circumstances are recorded4
 7,acts xvi1 #be-cd47 ,as  bearing upon 
the mode1 these are1 that at midnight1  
in the jail1 upon  his professed        
repentance and faith1 the jailer was    
baptized1 8he and all  his              
straightway40--,acts xvi1 #cc4 ,this too
 was before he had taken ,paul  and     
,silas out of the jail proper1 into his 
own apartments4 ,the  impossibility of  
the rite1 administered in such          
circumstances1 having  been immersion1  
would seem evident4 ,nor is it          

admissible1 as proposed by  ,baptist    
writers1 to suppose that the jailer and 
his family with the  prisoners went out 
to the river and were there immersed4   
,the suggestion  is not only            
contradicted by the record1 which       
describes the baptism as  having been   
7parachrma7 8straightway10 with neither 
time nor action  intervening4 ,but it   
would have been an act of official      
dereliction1  involving peril to the    
jailer's life1 and rendering the message
 of ,paul  to the magistrates1 the next 
day1 an impudent pretence4 ,they sent   
the  sergeants to the jailer1 saying1   
8,let these men go40 8,but ,paul said   
unto  them1 ,they have beaten us openly1
 uncondemned1 being ,romans1 and have   
cast us into prison4 ,and now do they   
thrust us out privily8 ,nay1 verily1    
but let them come themselves and fetch  
us out40--,ib4 #cg4 ,is this the        
language of men who had already stolen  
out of the prison1 by night8    ,we have
 thus passed in review every instance of

 ,christian baptism  mentioned in the   
,new ,testament1 in which any           
particulars are given4 ,the  only other 
cases named are the ,samaritans 7,acts  
viii1 #ab1 #ac1 #ae71 ,lydia  7,ib4 xvi1
 #ae71 the ,corinthians 7,ib4 xviii1 #h2
 #a ,cor4 i1 #ad-ag71 and the  twelve   
disciples of ,john at ,ephesus 7,acts   
xix1 #a-e74 ,of them we are only        
informed that they were baptized4 ,as to
 the cases which we have examined  it is
 certainly remarkable and significant   
that with the exception of  the eunuch1 
they each present physical difficulties 
in the way of  immersion1 serious if not
 insurmountable2 and that in the        
excepted case1  the utmost that can be  
said is1 that nothing appears to render 
immersion  physically impossible2 while 
the connection of the occasion points   
distinctly to a sprinkled baptism4      
,the cumulative argument arising out of 
these baptisms is overwhelming4  ,they  
can not have been by immersion4         
,,section ,,xcvii4--8,baptized into     

,moses40    ,the baptism of ,israel into
 ,moses1 is pertinent here1 as          
illustrating the  apostolic style of    
conception and language on the subject4 
8,all our  fathers were under the cloud1
 and all passed through the sea2 and    
were  all baptized 7eis7 into ,moses1   
7en7 by the cloud and 7en7 by  the      
sea40--#a ,cor4 x1 #a1 #b4    ,we have  
already seen the typical relation which 
,moses and ,israel1 and  the covenant   
with them sustained to the ,lord ,jesus 
and the true ,israel1  and the better   
covenant1 as expounded by ,paul to the  
,hebrews4 ,the  language here cited from
 the same apostle derives its form from 
the same  conception4 ,israel in the    
bondage of ,egypt1--,moses sent to them 
as a  deliverer1--the passage out of the
 land of bondage1 through the ,red      
,sea1--the destruction of ,pharaoh in   
the sea and the cutting off thus of     
,israel from all dependence or          
subjection to him1--their consequent    
faith  in ,moses and submission to his  

authority1--the covenant made with them 
through him as ,mediator1--their        
nourishment in the wilderness on the    
bread of heaven1 and the water from the 
,rock1--and their final passage  through
 the ,jordan and entrance into the      
promised land1--are the elements  of a  
typical system the antitypes of which   
are to be sought1 not in the  visible   
church and its ritual ordinances1 but in
 ,christ and his body1  the invisible   
church1 and the spiritual and heavenly  
realities which it  enjoys4 ,according  
to this conception1 the 8baptism into   
,moses0 finds its  antitype in the      
baptism into ,christ1 by which his      
people are emancipated  from the bondage
 of ,satan and brought under the yoke of
 ,christ4 ,and as  that baptism is      
instrumentally accomplished by the      
,spirit1 whereby they  all are baptized 
into one body of which ,christ is the   
,head1 so the  baptism of ,israel was   
instrumentally effected 8by the cloud   
and by  the sea20 they being by the     

cloud protected from the ,egyptians and 
directed through the receding sea2 while
 8the ,lord looked unto the host  of the
 ,egyptians1 through the pillar of fire 
and of the cloud1 and  troubled the     
,egyptians1 and took off their chariot  
wheels10 and the  returning sea         
swallowed them up4--,ex4 xiv1 #bc-bh4   
,here was an immersion4  ,but it was of 
the ,egyptians4 ,here was a baptism1--of
 the children of  ,israel1--into        
,moses1--not into water1--not into      
cloud1 or sea or both  together4 ,there 
were not two baptisms1 but one1 and in  
order to make it  an immersion 8in the  
cloud and in the sea10 the baptism 8into
 ,moses0  must be obliterated4 ,the     
,baptist figment which we have seen     
stated by  ,dr4 ,kendrick1 of the       
8double wall of water rolled up on each 
side1 and  the column of fiery cloud    
stretching its enshrouding folds above  
them10  is not merely an idle           
imagination4 ,but it is an imagination  
in direct  and palpable contradiction to

 the record of ,moses4 ,the ,israelites 
were  indeed under the cloud4 ,but it   
was before they entered the sea1 and    
not during their march through it4 8,the
 ,angel of ,god which went before  the  
camp of ,israel1 removed and went behind
 them2 and the pillar of the  cloud went
 from before their face1 and stood      
behind them4 ,and it came  between the  
camp of the ,egyptians and the camp of  
,israel2 and it was a  cloud and        
darkness to them2 but it gave light by  
night to these2 so that  the one came   
not near the other all the night4 ,and  
,moses stretched out  his hand over the 
sea 444 and the waters were divided4    
,and the children  of ,israel went into 
the midst of the sea40--,ex4 xiv1       
#ai-bb4 ,thus1 before  the sea was      
divided1 ,israel were 8under the cloud10
 as it passed back  from their front1 to
 become an intercepting barrier between 
them and the  pursuing host4 ,but1      
during the march through the sea1 the   
cloud was  between the two hosts1 and   

not 8enshrouding0 ,israel above4 ,thus1 
as by  the touch of ,ithuriel's spear1  
the figment of immersion vanishes in the
  presence of the word of truth1 and in 
its stead appear the ransomed  tribes   
marching upon the sands between walls of
 water1 miles apart1 the  open heavens  
above them and the cloud moving as a    
protecting curtain1 in  their rear4 ,the
 attempt to find immersion here1 is     
futile4    ,that the preposition1 en1 is
 rightly here translated1 by1 as        
indicating the instrumental cause1 in   
the baptism1 is illustrated by an       
example a little farther on in the same 
epistle4 8,by one ,spirit1 are  we all  
baptized into one body40--#a ,cor4 xii1 
#ac4 ,here1 ,christ is the  ,baptizer1  
the ,spirit is the instrument1 and union
 with ,christ and his  body the result4 
,so1 of ,israel1 ,jehovah was the       
,baptizer1 the cloud and  the sea were  
the instruments1 and union with ,moses  
the result4 ,just  before1 they had been
 in a state of open mutiny4 7,ex4 xiv1  

#aa1 #ab47 ,but  now1 says the record1  
8the ,lord saved ,israel that day out of
 the hand of  the ,egyptians2 and       
,israel saw the ,egyptians dead upon the
 sea-shore4 ,and  ,israel saw that great
 work which the ,lord did upon the      
,egyptians1 and  the people feared the  
,lord1 and believed the ,lord and his   
servant  ,moses40--,ib4 #cj1 #ca4 ,their
 changed state of mind was attested by  
the song  of their triumph which rang   
out over the unconscious and now        
peaceful  waters4 8,sing ye to the      
,lord1 for he hath triumphed gloriously2
 the  horse and his rider hath he thrown
 into the sea40--,ib4 xv1 #a-ba4 ,thus  
have we a signal example of such a      
change of state or experience as even   
,dr4 ,conant admits to have been        
designated by the word1 baptizo4 ,from  
under the power and fear of ,pharaoh1   
they came into the trust and  obedience 
of ,moses4 ,they were 8baptized into    
,moses40 ,the only intimation  of       
instrumental mode in this baptism1 to be

 found in the ,scriptures1  occurs in   
the ,psalmist's vivid description of the
 scene4 8,the clouds  poured out water1 
the skies sent out a sound1 thine arrows
 also went  abroad40--,ps4 lxxvii1 #ag4 
,,part ,,xvi4                           
,,the ,,family ,,and ,,the ,,children4  
,,section ,,xcviii4--,christ and the    
,children4    ,at this stage of our     
inquiry1 we note the following points   
which have  important bearings upon the 
relation of the children to the church4 
7#a47  ,we have seen that1 in the       
establishing of the covenant with       
,abraham1--the  promises of which were  
blessings to the natural offspring of   
the  patriarch1 and through them1       
salvation to the world1--its seal was   
set  upon all the males of his          
household1--through whom the descent was
 to be  counted1--at the age of eight   
days4 7#b47 ,we have seen that in the   
,sinai  covenant1 by which in           
fulfillment of the promises to ,abraham1
 the church  was constituted in the     

family of ,israel1 the same fundamental 
principles  of family unity and parental
 headship were recognized and           
incorporated  in the constitution of the
 church2 and that in accordance         
therewith1 the  children and            
bondservants1 both male and female1 were
 included in its  terms1 with the family
 head2 endowed with all its rights and  
privileges2  bound under its            
responsibilities2 and sealed with its   
baptismal seal4  7#c47 ,we have seen    
that it was into this church1 as thus   
constituted and  existing1 and without  
change in its constitutional principles1
 or form  of organization1 that through 
the ministry of the apostles1 the       
,gentiles  were graffed2 thus fulfilling
 the promise to ,abraham1 that in his   
seed  should all families of the earth  
be blessed2 a promise fulfilled not     
only in salvation accomplished through  
the promised ,seed of ,abraham1 but  in 
the reception thus of the ,gentiles into
 the bosom of the church of  ,israel4   

,it now remains to be ascertained       
whether there is any thing in the       
principles of the gospel1 as set forth  
in the ,new ,testament1 in the          
practical rules therein recorded1 or in 
the facts of its history1 to  require or
 justify the extruding of the children  
from the place and  privileges hitherto 
enjoyed2--whether there is any thing to 
lead us to  the conclusion that the     
coming of ,christ has straitened the    
grace of  ,god1 and withdrawn from the  
babes of us ,gentiles that privilege of 
acceptance which was enjoyed by the     
little ones of ,israel1 from the day  of
 the covenant at ,sinai4    #a4 ,as the 
place of the children was originally    
conferred and secured by  express       
statute and repeated enactments of      
confirmation1 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 conferred4 ,but
 no one has ever pretended to produce   

such  a statute of abrogation4          
,confessedly the ,new ,testament is     
absolutely  silent as to such an act1--a
 silence fatal to the theories which    
deny a  place to the babes in the family
 of ,god4    #b4 ,the facts and         
principles set forth in the ,new        
,testament supply no  argument for the  
exclusion of the children4 ,first1 is   
that touching  incident which is        
recorded with more or less fullness in  
each of the  synoptical gospels4 ,in    
reply to the question who of the        
apostles  should be greatest in the     
kingdom of heaven1 ,jesus1 being in a   
house  in ,capernaum1--probably in the  
house of one of them1 several of whom   
lived there1--he 8called a little child 
unto him and set him in the  midst of   
them10--8and 7enagkalisamenos7 having   
folded it in his  arms1 he said unto    
them10 8,verily ,i say unto you1 ,except
 ye be  converted1 and become as little 
children1 ye shall not enter into the   
kingdom of heaven4 ,whosoever1          

therefore1 shall humble himself as this 
little child1 the same is greatest in   
the kingdom of heaven4 ,and whoso  shall
 receive one such little child in my    
name receiveth me40--,matt4  xviii1     
#a-e2 ,mark ix1 #cf2 ,luke ix1 #df-dh4  
,with this is to be connected  that     
kindred fact which occurred a few days  
afterward1 and is also  recorded in each
 of the three synoptical gospels4 8,then
 were there  brought unto him little    
children1 that he should put his hands  
on them  and pray2 and the disciples    
rebuked them4 ,but ,jesus said1 ,suffer 
little children and forbid them not to  
come unto me2 for of such is  the       
kingdom of heaven4 ,and he laid his     
hands on them1 and departed             
thence40--,matt4 xix1 #ac-ae4 ,mark and 
,luke add that he said1 8,verily ,i  say
 unto you1 whosoever shall not receive  
the kingdom of ,god as a  little child1 
he shall not enter therein4 ,and        
7enagkalisamenos7  folding them in his  
arms1 he put his hands upon them1 and   

blessed  them40--,mark x1 #ac-af2 ,luke 
xviii1 #ae-ag4 ,of these little         
children1  ,luke tells us that they were
 7breph7 babes4 ,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 evangelists1 ,matthew1      
,mark1 and ,luke4 ,as to their          
meaning1--7#a47 ,these children all     
were1 at  the time1 actual members of   
that visible kingdom of ,god the church 
of  ,israel1 in the bosom of which      
,jesus himself lived and died4 7#b47    
,that  church was the type and          
representative of the invisible church  
and  kingdom4 7#c47 ,of all members of  
the visible church1 ,jesus selects the  
little child of the first incident and  
the babes of the second1 as the  fittest
 types or representatives of the temper 
and spirit which will  have admittance  
and honor in the heavenly kingdom4 7#d47
 ,he was much  displeased1 that his     
disciples should attempt to prevent     

their being  brought1 in their          
unconsciousness and helplessness1 into  
his personal  presence1 for recognition 
and a blessing from him4 7#e47 ,both the
 child  in the house1 and the babes     
brought to him1 he folded in his arms1  
and  upon the latter he laid his hands  
and blessed them4 ,he was the great     
,shepherd1 as himself testifies1--8,i am
 the good ,shepherd40--,john x1 #aa4    
,of him the prophet wrote1--8,he shall  
gather the lambs with his arm1 and      
carry them in his bosom40--,isa4 xl1    
#aa4 ,and we ask1--,can any one venture 
to deny that1 by these acts1 so         
distinctly referring to the prophecy1   
,jesus designed to recognize and claim  
the babes as lambs of his fold8  ,as    
before remarked1 these babes were       
undeniably members of the church1  at   
the time of these occurrences4 ,if the  
,lord ,jesus designed to leave  them in 
undisturbed possession of the rights and
 privileges heretofore  enjoyed1 with   
his benediction added thereto1 all this 

is clear and  intelligible4 ,but1 if    
they were to be deprived and excluded1  
how are  these things to be reconciled8 
,another incident1 in circumstances even
 more significant1 presents  itself4    
,after his resurrection1 ,jesus met with
 his disciples at the ,sea  of ,galilee4
 8,when they had dined1 ,jesus saith to 
,simon ,peter1 ,simon1 son  of ,jonas1  
lovest thou me more than these8 ,he     
saith unto him1 ,yea1 ,lord2  thou      
knowest that ,i love thee4 ,he saith    
unto him1 ,feed my lambs40--,john  xxi1 
#ae4 ,peter was present in the house in 
,capernaum1 when ,jesus took  the child 
in his arms4 ,nay1 it is not improbable 
that it was ,peter's  house1 and        
,peter's child4 ,he was present when the
 babes were brought for  blessing1 and  
saw and heard all that then occurred4   
,he was a ,hebrew of  the ,hebrews1--the
 chief apostle of the circumcision4     
,when he received  this charge from the 
,master1 in which were commended to his 
love and  care1 first1 the lambs1 and   

afterward the sheep2 and when he        
pondered  this charge and legacy1 in the
 light of the fifteen centuries during  
which the place of the children had been
 unquestioned and  unquestionable1 and  
in remembrance of those demonstrative   
facts which he  had seen and            
heard1--would he understand it as       
implying a command to  purge and        
renovate the fold1 by the exclusion of  
the lambs8 ,and when1 a  few days after1
 or1 possibly on this very same         
occasion1 he as the  apostle through    
whom the doors of the gospel were to be 
opened to the  ,gentiles1 with the rest1
 received that great command1--8,go     
disciple all  nations1 baptizing        
them10--are we to conceive it possible  
that he  understood it to mean that he  
must be very tender of the ,jewish      
lambs1  bringing them into the fold and 
school of ,christ1 but must drive out   
the  children of the ,gentiles as       
unclean8    #c4 ,under the ministry of  
the apostles1 the ,gentiles were called 

and  graffed into the church of ,israel4
 ,in the church1 thus constituted as    
already shown1 some congregations were  
composed of ,jews alone1 some1 of       
,gentiles1 and some1 of the two classes 
associated together2 but in them  all   
,jewish influences were pervasive and   
paramount4 ,now1 is it to be  imagined  
that without a word of command from     
,christ or the apostles1 the  ,jewish   
believers would unanimously1            
gratuitously1 and in silence1  surrender
 the place of their children in the     
church1 just at the moment  when the    
privileges thereto incident had become  
so much more manifest1  by the coming of
 ,christ1 and the brightness1 by his    
rising1 shed upon  the gospel day8 ,and 
even if such a thing could be imagined  
possible1  what else would it have been 
but a wicked apostasy and rejection of  
the  grace given them8 ,but1 that no    
such apostasy did take place1 is        
assuredly testified by the silence of   
the record1 and by all the              

circumstances4 ,that1 in the churches of
 the circumcision1 and among  ,jewish   
believers everywhere1 the children      
occupied their old status is  beyond    
controversy or question4 ,of this1 their
 circumcision is of itself  conclusive  
proof4 ,and as1 from the days of        
,abraham1 that rite certified  them seed
 of the patriarch and heirs of the      
promises1--and at ,sinai they  were     
introduced1 by baptism1 into the pale of
 the church and the  privileges of that 
covenant1--so their continued enjoyment 
alike of the  privileges and the seals  
must stand forever certain1 till some   
prophet  shall arise to tell us when1   
and how1 and for what cause1 they were  
divested of rights once bestowed by ,him
 whose 8gifts and callings are  without 
repentance40    ,and if1 by a special   
clause in the very covenant of ,sinai   
itself1 grace  to the ,gentiles was     
reserved1 in harmony with abundant grace
 to ,israel1  the baptism of ,israel's  
babes into the fold of that covenant1   

that day1  was a foretokening and pledge
 of the same grace to the children of   
the  ,gentiles1 when the times of the   
,gentiles shall have come4 ,they are not
  the seed of ,abraham1 and therefore   
receive not the seal of his covenant  in
 their flesh4 ,but baptism is           
theirs1--the seal of the ,sinai         
covenant1  in which1 now1 the rights of 
the ,gentiles are equal4 8,for there is 
no  difference between the ,jew and the 
,greek3 for the same ,lord over all is  
rich unto all that call upon            
him40--,rom4 x1 #ab4      ,,section     
,,xcix4--8,else were your ,children     
unclean but now are they ,holy40    ,we 
have the express testimony of           
inspiration1 to the children's right    
within the pale of the church4 ,says    
,paul to the ,corinthians1--8,the       
unbelieving husband is sanctified by the
 wife1 and the unbelieving wife  is     
sanctified by the husband4 ,else were   
your children unclean2 but now  are they
 holy40--#a ,cor4 vii1 #ad4 ,the        

significance of this declaration1  as   
concerning the children1 depends upon   
the meaning of the words1  unclean      
7akathartoi71 and holy 7hagioi74 ,both  
of them come into  the ,new ,testament1 
from the ,septuagint version of the     
,old4 ,in the ,greek  of that version1  
the word 7akathartos7 does not appear in
 the books of  ,moses until we come to  
the laws of ritual uncleanness and      
purifying1  which have been so largely  
discussed in these pages4 ,then1        
beginning  with the fifth chapter of    
,leviticus1 it occurs in that book in   
about  eighty-seven places1 in all of   
which it designates the ritually        
unclean2  being applied alike to things 
and persons4 ,in ,numbers and           
,deuteronomy1  it appears about thirty  
times1 in the same sense4 ,in the entire
 ,old  ,testament1 the word is used     
about one hundred and forty times2 and  
with  the exception of half a dozen     
passages in which it indicates the moral
  offensiveness of sin1 it is invariably

 employed in one and the same           
sense1--to designate persons and things 
that by virtue of ritual  defilements   
were excluded from the pale of the      
covenant and the  sanctuary4 ,if we add 
to this the related noun 7akatharsia7   
the force  of these considerations is   
greatly increased4 ,it1 in like manner1 
first  occurs in ,leviticus1 as the     
designation of the uncleannesses which  
were described by the adjective         
7akathartos71 unclean4 ,it occurs  about
 fifty times1 and with a few exceptions 
in which it describes the  vileness of  
sin1 is constantly used in the ritual   
sense4    ,the other word 7hagios7 holy1
 has a history and meaning1 equally     
clear and well defined4 ,it has primary 
reference to the sum of the  divine     
perfections1 in view of which ,god is   
designated1 the holy ,one4  ,thence1 it 
is transferred to designate those moral 
attributes in men  which are after the  
likeness of ,god's holiness2 as1 in the 
admonition  which is often repeated in  

the books of ,moses1 8,be ye holy1 for  
,i am  holy40 ,again1 it is used to     
denote the relation sustained to ,god by
  things devoted to his use or service4 
,thus1 the tabernacle and all its  parts
 and furniture were holy4 ,in this      
sense1 the word was used in the         
covenant with ,israel4 8,ye shall be    
unto me a holy nation 7ethnos           
hagion407--,ex4 xix1 #f4 ,the acceptance
 of this covenant1 and the seal of      
baptism by which it was confirmed       
established ,israel as 8holy0 unto the  
,lord4 ,prior to that covenant the word 
had never been applied to men4 ,but     
from that transaction forward ,israel   
was recognized in that character4       
,thus1 alluding to the covenant1 ,moses 
says to them1--8,thou art a holy  people
 unto the ,lord thy ,god2 the ,lord thy 
,god hath chosen thee to be a  special  
people unto himself above all people    
that are upon the face of  the          
earth40--,deut4 vii1 #f4 ,upon this     
title and the covenant ground of it1    

,moses insists with great emphasis1     
recurring to the theme again and  again4
 7,see ,deut4 xiv1 #b1 #ba2 xxvi1 #ai2  
xxviii1 #i47 ,it is in view of  this    
covenant provision that the distinctive 
appellation of ,israel in  the prophets 
is1 8the holy people20 and to the same  
source is to be  referred the familiar  
designation of 8saints10 that is1 holy  
ones1 which  is constantly employed1    
especially in the ,psalms4 ,thus1 the   
,lord says in  ,ps4 #a1 #e1--8;,gather  
my saints together unto me2 those that  
have made a  covenant with me by        
sacrifice40 ,here1 not only is the title
 used1 but  the ground of it is stated4 
,it is that public profession and       
covenant of  which sacrifice was        
essential as a seal1 and incorporated as
 such in the  baptismal rite4    ,such  
is the testimony of the ,old ,testament1
 respecting these words4 ,the  church of
 ,corinth was composed largely of ,jews1
 who as we have seen  still maintained  
the ordinances of the synagogue after as

 well as before  their conversion to    
,christ4 ,in those assemblies1 ,james   
declares that  8,moses of old time hath 
in every city1 them that preach him1    
being read  in the synagogues every     
,sabbath day40--,acts xv1 #ba4 ,the     
,corinthian  disciples1 therefore1 never
 attended those services without hearing
 the  words in question used2 and used  
in this continual sense of ritual       
uncleanness and ritual purity4    ,in   
the ,new ,testament1 the words in       
question are employed in strict         
accordance with the ,old ,testament     
usage4 ,but as the ritual law here      
sinks into comparative obscurity1       
akathartos1 more frequently means  the  
loathsomeness of sin4 ,of the           
twenty-eight places in which it is      
found1 it in twenty1 describes 8unclean 
spirits10 or demons4 ,but when  the     
question arises of the right of the     
,gentiles to a part with ,israel1  in   
the covenant and the church1 the ritual 
meaning of the word1 again  comes       

forward4 ,peter in his vision pleads    
that he had 8never eaten any  thing     
common1 or unclean40--,acts x1 #ad4 ,the
 lesson which that vision  taught him   
was1 that he 8should not call any man   
common or  unclean40--,ib4 #bh4 ,and he 
afterward said of the house of          
,cornelius that  ,god 8put no difference
 between us and them1 7katharisas7      
cleansing  their hearts by faith40--,ib4
 xv1 #i4 ,except the place in question1 
in  which the relation of the children  
to the church is in view1 and that of   
,peter1 concerning the like relation of 
believing ,gentiles1 the word is        
invariably used in the ,new ,testament  
to designate that moral character  of   
which ritual uncleanness was the figure4
    ,so1 too1 as to 7hagioi7 8holy10 or 
8saints0--it is the peculiar and        
distinctive appellation in the ,new     
,testament1 as in the ,old1 for those   
whom we would call 8members of the      
church40 ,in the ,acts of the ,apostles1
  some half a dozen times1 the title of 

8disciples10 is used2 once1 ,peter      
employs the name of 8,christian0 7#a    
,pet4 iv1 #af72 and ,paul once speaks of
  8the believers40 7#a ,tim4 iv1 #ab47  
,but1 with these exceptions1 the        
appellation universally used is 7hagioi7
 8saints40 ,it thus occurs  about       
fifty-six times1 of which forty are in  
the epistles of ,paul1 the  author of   
the passage in question4 ,in fact1 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 church4 8,dare any of
 you1  having a matter against another1 
go to law before the unjust and not     
before the saints80--#a ,cor4 vi1 #a4   
8,as in all the churches of the         
saints40 7,ib4 xiv1 #cc47 8,paul 444    
unto the church of ,god which is in     
,corinth1 with all the saints which are 
in all ,achaia40--#b ,cor4 i1 #a4  ,the 
source of this title1 moreover1 as      
derived from the ,sinai covenant1  is   
indicated by ,peter1 who quotes the     

terms of that covenant and applies  them
 to the ,new ,testament church4 8,ye are
 a chosen generation1 a royal           
priesthood1 a holy nation 7ethnos       
hagion71 a peculiar people40--#a  ,peter
 ii1 #i4 ,as in the ,old ,testament1 so 
in the ,new1 the word1 hagios1          
invariably means1 either1 that holiness 
which is essential in ,god1 and  which1 
in his creatures is a bond of           
consecration to him2 or1 the            
characteristic of persons and things    
separated by a peculiar dedication  and 
appropriation to his use and service4   
,the alternative to which the facts     
reduce us1 is this3--that ,paul1 master 
as he was of the ,mosaic system and of  
the language in which it is             
recorded1--in his reference to the      
children1 used the words1  akathartoi1  
and1 hagioi1 in their familiar ritual   
signification2 or  that he meant to     
deceive his readers4 ,for1 that the     
heirs of the  covenant were in fact a   
holy people to ,god1 was an express and 

fundamental specification in the        
covenant4 ,and that the children were   
comprehended in this provision was no   
more questionable than was the          
existence of the covenant itself4       
,whatever therefore the meaning of      
,paul1 his readers could not possibly   
understand his language in any but  one 
way3--8,else were your children excluded
 from the pale of the  covenant2 but now
 are they embraced in it40    ,the      
attempt is made to evade the            
overwhelming force of the facts1 on     
this point1 by a most extraordinary     
interpretation4 ,it is asserted that    
,paul means1--8,else were your children 
illegitimate1 but now are they          
legitimate40 ,the doctrine thus         
attributed to the apostle1 is in the    
first place1 false and abominable in    
morals4 ,it is an assertion that no     
child is legitimate1 unless one or other
 of its parents be a ,christian4  ,in   
the second place1 it is an              
interpretation false to the whole       

testimony of the ,scriptures as to the  
meaning of the words4 ,in all the       
multitude of places in which they are to
 be found1 there is not one to  give the
 slightest color of sanction to it4 ,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 children4     
,paul's language is1 in fact1 an        
application to the children1 of the same
  general principle of divine grace1    
which governed him in the  circumcision 
of ,timothy4 ,the ,hebrew blood of      
,timothy's mother was held  to entitle  
him to part in the ,abrahamic covenant1 
although his father  was a ,greek4 ,so1 
,paul pronounces the children of        
believers1 ,gentiles and  ,jews1 to be  
clean1 as comprehended in the ,sinai    
covenant1 and the  gospel church1 even  
though one parent should be an          
unbeliever4    ,it is only to be farther
 considered1 that as those only who are 
baptized  of the ,spirit are spiritually

 clean1 so the ,scriptures know nothing 
of  ritual cleanness1 except by baptism 
with water2 and that the command1  8,go1
 disciple all nations1 baptizing them10 
makes the baptizing  co-extensive with  
the discipleship1--that is1 with        
admission to the  school of ,christ1 and
 pale of the covenant4                  
,,section ,c4--,household ,baptisms4    
,we have seen the grace of ,god         
expressed toward the children of his    
people1 under the ,mosaic economy1 by   
their being embraced with their  parents
 in the terms of the covenant4 ,we have 
seen their admission  thereto announced 
and confirmed by the seal of baptism4   
,we have seen no  token of the          
withdrawal of that grace by the ,lord   
,jesus when in person  on earth4 ,we    
have heard1 on the contrary1 his        
confirmation of it in  terms as strong  
as language can furnish4 ,we have seen  
that same  covenant1 its terms          
unchanged1 and its seal the same1 thrown
 open1  through the ministry of the     

apostles1 to the ,gentiles1 and heard   
the  testimony of the apostle1 that our 
children are not unclean1--offensive  to
 ,god1 but holy1--acceptable before him4
 ,we now proceed to consider the  facts 
and principles involved in the household
 baptisms1 which are  described in the  
,new ,testament4 ,first1 however1 it is 
proper to make an  important correction 
in the aspect in which the subject is   
commonly  viewed and discussed4 ,the    
principle which the ,scriptures set     
forth and  establish is not that of the 
baptism and membership of infants1 as   
such4 ,the fundamental element of the   
visible church1 as conceived and  set   
forth1 in ,scripture1 is not the        
individual1 but the family4 ,as ,god    
planted the earth in families1 so in the
 covenant with ,abraham he laid  down   
the family society as the foundation    
stone1 on which1 at ,sinai1 the  church 
was builded2 and hence the organization 
of the church of ,israel  upon the      
family principle1 and its government by 

the eldership1 the  representatives of  
its families4 ,under this constitution1 
the infants1  were of course included4  
,but the designation and discussion of  
the  subject1 under their name1 as if it
 were a question of infant baptism  and 
infant membership1 distinctively1 does  
injustice to the subject1  as it leaves 
out of sight and practically excludes   
the fundamental  principle involved4    
,that principle is1 parental headship1  
and the  consequent grace of ,god       
bestowed on the families of his         
people1--their  children and bond       
servants1--as identified in and         
represented by them4    #a4 ,the first  
case of household baptism mentioned is  
that of  ,lydia1--8whose heart the ,lord
 opened1 that she attended unto the     
things  which were spoken of ,paul4 ,and
 when she was baptized1 and her         
household1  she besought us saying1 ,if 
ye have judged me to be faithful to the 
,lord1  come into my house and abide    
there40--,acts xvi1 #ad1 #ae4 ,here1 the

  essential facts are1 7#a47 that the   
house of ,lydia were by the inspired    
historian1 recognized in no other       
capacity than as being 7oikos auts7  her
 house4 ,their number1 their names1     
their ages1 their distinctive  relation 
to her1 whether as children or servants1
 their several or joint  sentiments     
toward the gospel1--on all these points 
he is silent4 ,the one  single fact to  
which he directs our attention is       
,lydia's property in  them4 7#b47 ,of   
,lydia alone it is said that the ,lord  
opened her heart2 and  upon this fact   
exclusively is predicated her baptism   
and that of her  house4 ,should any     
surmise that her house also believed1 we
 do not  object1 provided the surmise is
 not to be made an essential part of the
  record4 ,if it be insisted that they  
believed and therefore were  baptized1  
we reply that had such been the         
conception of the sacred  writer1 it    
would have been as easy1 and far more   
important for him to  have stated their 

faith1 as he has recorded their baptism4
 ,the  supposition that they did in fact
 believe1 only renders his silence on   
that point the more significant4 7#c47  
,these facts occurred in the  ministry  
of that same ,paul whom we have just    
seen to testify that the  children of   
believers are holy4 ,in a word ,luke    
states the fact of the  baptism1 and the
 ground of it4 ,lydia believed1 and she 
was baptized and  her house4 ,because of
 her faith1 to her and to her house the 
old1 the  everlasting1 covenant was     
fulfilled1--8to be a ,god to thee and to
 thy  seed after thee40    #b4 ,the     
baptism1 which soon followed1 of the    
jailer and his house is  equally        
explicit on this point4 ,he said to     
,paul and ,silas1 8,sirs1 what  must ,i 
do to be saved8 ,and they said1 ,believe
 on the ,lord ,jesus ,christ1  and thou 
shalt be saved1 and thy house4 ,and they
 spake unto him the word  of the ,lord1 
and to all that were in his house4 ,and 
he took them the  same hour of the      

night1 and washed their stripes1 and was
 baptized1 he  and all his straightway4 
,and when he had brought them into his  
house1 he  set meat before them1 and    
7galliasato panoiki1 pepisteuks t ,the17
  rejoiced with his house1 he believing 
in ,god40--,acts xvi1 #cj-cd4 ,here1    
again1 we have a construction which     
remarkably ignores the question  whether
 his house1 as well as he1 believed4 ,it
 may he assumed that they  were all of  
an age to hear and understand the       
gospel4 ,it may be assumed  that they1  
so understanding1 believed also4 ,but it
 may not be assumed  that such knowledge
 and faith were the ground of their     
baptism1 because  the sacred writer puts
 it upon a different ground4 ,it was as 
identified  with him--as belonging to   
him1 that they were included in the     
rite4 8,he  was baptized1--he and all   
his40 ,thus their relation to him is the
  defining term4 8,he and all that were 
his40--,he and none but his2 and  they  
because they were his4 ,such is the     

force of the expression as it  stands4  
,in the same direction looks the closing
 expression4 8,he rejoiced  with all his
 house1--he believing40 ,that his house 
did not believe we  neither assert nor  
deny4 ,the point of importance is1 that 
their faith is  no element of the case1 
as stated on the record1 upon which was 
grounded  their baptism4 ,the           
alternative is clear and inevitable4    
,either he1 only1  of all his house did 
in fact believe2 or1 if his household   
shared in his  faith1 the remarkable    
manner in which1 in the narrative1 they 
are  associated with him in his baptism 
and joy1 but omitted from the  statement
 which describes him alone1 as          
believing1 was an express and  designed 
intimation that his personal faith was  
the controlling element  in the case1   
according to the terms of the           
everlasting covenant1--8to be  a ,god to
 thee1 and to thy seed after thee10 and 
the assurance given  him by             
,paul1--8,believe1 444 and thou shalt be

 saved and thy house40 ,he  was         
recognized and dealt with as the head of
 his house1 precisely as was  ,abraham4 
#c4 ,paul declares that he 8baptized    
7ton ,stephana oikon7 the house of      
,stephanas40--#a ,cor4 i1 #af4 ,here1   
again1 there is no discrimination of    
individuals4 ,the characteristic upon   
which he predicates the baptism is  the 
relation which he indicates4 ,it was the
 house of ,stephanas1 as such1  whom he 
baptized4    ,respecting these cases1 it
 may be admitted that if taken          
separately1  they would constitute no   
conclusive evidence to the present      
purpose4 ,but  such is not their        
position4 ,they stand as one element in 
a series of  facts and principles which 
together present a cumulative argument  
conclusive and unanswerable4 ,these     
begin with the ,abrahamic covenant and  
the family principle there established4 
,they include the ,sinai  constitution1 
in which the same principle was         
ineffaceably engraved4  ,they comprehend

 the opening of the doors of the church 
thereon founded1  to the ,gentile world1
 with this principle unimpaired4 ,they  
reveal the  love of ,christ to the      
babes1 in the history and instructions  
of his  personal ministry1 and in his   
parting commission to ,peter4 ,they hold
 up  the testimony of ,paul1 that the   
babes of believers are 8saints40 ,it is 
in the presence of these great facts1   
inscribed in letters of light upon  the 
records of fifteen hundred years2 and in
 the absence of any thing  whatever to  
contravene their testimonies1 or to set 
aside the  conclusions thence following1
 that the household baptisms in question
  are to be considered4 ,the children   
and household were once  unquestionably 
embraced in ,god's covenant with his    
church4  8,everlasting10 was by ,his    
finger written on the face of that      
covenant4  7,gen4 xvii1 #g47 ,in its    
terms1 as announced at ,sinai1 place for
 the  ,gentiles was expressly reserved2 
and upon their ultimate admission1 no   

trace of change1 in these respects1     
appears in the record4 ,on the          
contrary1 in the cases just examined1 we
 have the most conclusive  evidence1 in 
view of the foregoing facts1 that the   
position of the  family has not been    
changed by the coming of ,christ1 and   
the giving of  the gospel to the        
,gentiles4 ,it still continues a unit   
under the parental  head2 and the same  
grace which blessed the seed of ,abraham
 because of  his faith1--the same which1
 at ,sinai1 embraced the children with  
their  parents1 in the covenant and the 
fold1 still extends those privileges to 
the children of ,gentiles who believe4  
,they are holy4                         
,,conclusion4      ,and now1 at the     
goal1 we turn to survey the broad field 
of our  explorations1 and to note the   
accumulated results4 ,from this vantage 
point1 many things appear in a light of 
peculiar instructiveness and  beauty4   
,but one feature stands out in          
proportions of loftiness1 and  glory1   

which cast all else into the shade of   
insignificance4 ,as with  rapt spirits1 
we gaze1 the high throne is revealed    
where sits the ,son of  man1--his human 
form robed in the ,father's glory1--his 
countenance  blending the infinite      
majesty of ,god1 with the fullness of   
grace and  truth1--his brow adorned with
 a diadem of many crowns1 and all power 
in  heaven and earth1 in his hand4 ,the 
heavens are astonished at the  presence 
of his glory1 and the adoring angels1   
prostrate1 await his  bidding4 ,the     
fullness of the ,spirit is his2 and his 
office thus exalted  it is1 to baptize  
us sinners with that ,spirit1--to give  
us thus1  repentance and remission of   
sins and sanctifying grace1 and to raise
 us  up from the dead and make us sit   
with him in the heavenly places where   
he reigns4 ,this is the central sun of  
the system which we have explored4      
,from this baptism of the ,spirit all   
the ordinances here examined1 derive    
their instructive light and beauty4 ,it 

is the original1--the heavenly  pattern 
whence their form and office were       
divinely transcribed4 ,it is1           
therefore1 the rule and standard to     
which all baptismal rites and  doctrines
 must be brought4    ,tried by this     
rule1 the figment of baptismal          
regeneration stands exposed  in naked   
falsehood and dishonor2 arrogating to   
men a share of the  sovereign           
prerogatives of our glorious ,baptizer2 
subordinating the  functions of his     
grace to their will and wisdom1 their   
fidelity and  zeal4    ,the rite of     
immersion too1--already discountenanced 
by the united voice  of the             
,scriptures1--when brought to this      
supreme and final test1 is  utterly     
wanting4    ,it is discountenanced by   
the transaction at ,sinai1 in which the 
church  was separated out of the world  
and consecrated to ,god by a baptism of 
sprinkled water and blood4    ,it is    
discountenanced by the rites which      
certified and sealed the  restoration of

 the healed leper to the communion of   
,israel4    ,it is discountenanced by   
the water of purifying with which the   
,levites  were sprinkled1 in their      
consecration to the service of ,god's   
sanctuary4    ,it is discountenanced by 
the ordinance which appointed the water 
of  separation1 to be sprinkled as the  
ordinary and perpetuated form of the    
,sinai baptism1 for sealing admission to
 the benefits of the ,sinai  covenant4  
,it is excluded by the declaration of   
the son of ,sirach that the  sprinkling 
of the unclean with the water of        
separation was a baptizing4    ,it is   
discountenanced by the sprinkled baptism
 of the thirty-two  thousand infants and
 youths of ,midian1 whereby they were   
received into  the fold of the covenant 
and the church4    ,it is condemned by  
every voice in the ,psalms and the      
prophets which  breathes a sense of the 
sinner's need1 or anticipates the       
blessings of  ,messiah's grace1 in the  
language of these ordinances4    ,it is 

excluded by the explicit testimony of   
the apostle ,paul1 that these           
ordinances were baptisms4    ,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  ,sinai1--by its        
repudiation of the ,old ,testament      
church--the church of  ,moses and the   
prophets1 which was for fifteen         
centuries a lone beacon  light among the
 nations1 ,god's only witness amid the  
gloom of thick  darkness which          
enshrouded the world4    ,it is         
discountenanced by the voice of ,john's 
baptism which heralded and  symbolized  
the outpouring of the ,spirit on        
,pentecost2 and is excluded by  all the 
circumstances of his ministry1 which    
show that he could not have  immersed   
his disciples1 and that he would not    
have done it1 though he  could4    ,it  
is discountenanced by the whole style of
 the evangelists and  apostles1 who     
speak of baptism and its relations in   

the language of the  ,old ,testament1   
and recognize it as a symbol of the     
outpouring of  ,pentecost4    ,it is    
excluded by the records of ,christian   
baptisms as given by ,luke1  which1     
beginning with the three thousand of    
,pentecost and ending with  the jailer  
of ,philippi and his house1 present an  
array of difficulties  in the way of    
immersion1 which are severally          
inexplicable1 and together              
overwhelming4    ,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 covenant2 and by all the facts 
which demonstrate their ,god-given and  
inalienable rights therein4    ,it is   
utterly condemned by the fact that it   
maims the symmetry and  completeness of 
the sacramental system of the ,christian
 church4 ,whilst  the ,old ,testament   
sacraments exhibit in just proportions  
every part and  feature of the plan of  
grace1 and whilst the genuine ordinances

 of the  ,new ,testament1 in like       
proportions1 abbreviate the whole1      
exhibiting in  the holy supper the      
sacrament of ,christ's humiliation and  
sacrifice1 and  in baptism that of his  
exaltation and glory1 his power and     
grace1--the  system in question1        
recognizes indeed1 with us1 in the      
,lord's supper1  the memorial of        
,christ's suffering and death1 but in   
baptism can see  nothing but the symbol 
of his burial1 and so leaves him and all
 our  hopes shut up and sealed in the   
sepulchre of ,joseph4    ,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 functions1 the form of action  
is  affusion1 whether it be with the    
blood of atonement at the sanctuary of  
,israel1--the water1 mingled with ashes 
or blood1 which sprinkled the           
unclean1--the anointing oil poured upon 
the head2 or the fires of justice       

rained down from heaven4    ,but why    
dwell upon minor particulars6 ,the rite 
in question is condemned  and excluded  
by the whole tenor of the ,scriptures1  
which demonstrate  that baptizo as there
 used does not mean1 to immerse1 and    
which  reveal no vestige of other       
testimony in behalf of the rite1 but    
everywhere show evidence abundant and   
conclusive against it4    ,but the      
capital and paramount consideration     
still remains1 in the fact  that this   
rite will not assimilate with1 nor      
recognize the baptism which  ,christ    
dispenses from his throne4 ,it ignores  
the exaltation whence that  baptism     
descends1 and refuses to testify of its 
outpouring of grace4 ,and  hence1       
although administered with the use of   
the words1 it is not in the  sense      
intended by the ,lord ,jesus1 baptism   
8into the name of the ,father  and of   
the ,son and of the ,holy ,ghost20 for  
its doctrine has no relation  to those  
blessed ,persons1 nor to our union with 

them4 ,it is wholly  occupied with      
another theme4 ,whilst the true baptism 
exultingly points  upward to the throne 
of ,christ's glory1 this rite looks     
downward ever to  the grave4    ,to our 
readers we leave the question1--,what   
one trait or characteristic  of         
,scriptural baptism is traceable in this
 rite of immersion1 in  doctrine1 or in 
form8    ,in entire consistency with a  
spirit of true ,christian love and      
fellowship toward our brethren of the   
,baptist churches1 we can not but       
realize an indignant revolt against this
 rite1 so imperious in its  claims1 so  
devoid of evidence1 so hostile to the   
true baptism of the  ,christian church1 
so efficient in creating division       
therein1--this rite  in the zeal of     
which1 those who reject it have been    
denied any part in  the church of ,god1 
or place at his table1 or portion in his
 covenant4  ,not such the ordinance     
which her glorious ,head has bestowed   
upon his  church1 nor such the          

principles which he has taught her to   
cherish2--an  ordinance in which is     
shown forth and celebrated the glory of 
his  exaltation and his grace1--an      
ordinance which baptizes us into his    
name  and that of the blessed ,godhead1 
by setting forth the doctrine of that   
,godhead and of our union with it in    
,christ by the ,spirit1--an ordinance   
which seals upon the brows of our babes 
that same blessing which they  received 
in ,his own arms and from ,his own      
hands1 in the days of his  flesh2--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 ,lord1  both their ,lord and ours1  
even though they may grievously err     
respecting  outward rites and forms4    
,now to ,him1 the ,king eternal1        
immortal1 invisible1 the only wise ,god1
 be  honor and glory1 for ever4 ,amen4  
,,scriptures                            

,,illustrated ,,in ,,the ,,foregoing    
,,pages4     ,,genesis4     -- i1 #bf1  
p4 #bfh2     -- ii1 #aj1 p4 #cb2     -- 
iii1 #ae1 p4 #da2     -- xii1 #a-c1 p4  
#cg2     -- xv1 #a1 p4 #ch2     -- xvii1
 #a-ba1 p4 #ci2     -- xvii1 #g1 p4 #ei2
     -- xxii1 #af-ah1 p4 #da2     --    
xxxvii1 #ca1 p4 #aeh4     ,,exodus4     
-- vi1 #b-h1 p4 #db2     -- xix1 #c-e1  
p4 #dc2     -- xix1 #c-ba1 p4 #bg1 #dc1 
#de2     -- xix1 #e1 p4 #de2     -- xix1
 #f1 p4 #df2     -- xx1 #bd1 p4 #afd2   
-- xxiv1 #e1 #h1 p4 #bf1 #bi2     --    
xxv1 #ba1 p4 #ed2     -- xxv1 #dj1 p4   
#abh2     -- xl1 #ab1 p4 #aca1 #acc4    
,,leviticus4     -- i1 #i1 p4 #acd2     
-- xiii1 #de1 #df1 p4 #fc2     -- xiv1  
#g-i1 p4 #ff2     -- xiv1 #h1 #i1 p4    
#aad2     -- xxiii1 #cf1 p4 #adh4       
,,numbers4     -- vi1 #i1 p4 #aad2      
-- vi1 #ah1 p4 #aae2     -- viii1 #g1 p4
 #aad2     -- xix1 #a-bb1 p4 #if2     --
 xix1 #b-ai1 p4 #fh1 #gc1 #if2     --   
xix1 #ab1 #ac1 #ai1 p4 #afh2     --     
xxix1 #ab-ch1 p4 #add2     -- xxxi1     

#ai-bd1 p4 #hb2     -- xxxi1 #bc1 p4    
#ach4     ,,deuteronomy4     -- iv1 #aj1
 p4 #ea2     -- xvi1 #ac-ae1 p4 #adh2   
-- xxi1 #c-i1 p4 #abc2     -- xxi1 #ab1 
p4 #aad4     #b ,,kings4     -- iii1    
#aa1 p4 #abc2     -- v1 #aj1 #ad1 p4    
#aeg4     ,,job4     -- ix1 #cj1 #ca1 p4
 #aaa1 #aeh4     ,,psalm4     -- viii1  
#d-h1 p4 #bfi2     -- li1 #b-aj1 p4 #fa4
     ,,isaiah4     -- i1 #af1ag1 p4     
#aaf2     -- vi1 #e-g1 p4 #fd2     --   
xix1 #ai1 p4 #aed2     -- xxi1 #d1 p4   
#bie2     -- lii1 #ae1 p4 #adj4         
,,ezekiel4     -- xvi1 #h1 #i1 p4 #gd2  
-- xxii1 #bd1 p4 #hi2     -- xxxvii1    
#a-ad1 p4 #cja2     -- xxxvii1 #ab-ae1  
p4 #id2     -- xlvii1 #a-ab1 p4 #cb1    
#cc4     ,,haggai4     -- ii1 #aa1 #ad1 
p4 #bbg4     ,,zechariah4     -- xiv1   
#h1 p4 #cd1 #adh1 #aea4     ,,malachi4  
-- iii1 #b1 #c1 p4 #bhg2     -- iv1     
#a-d1 p4 #bia2     -- iv1 #d1 p4 #bdc4  
,,matthew4     -- iii1 #e1 #f1 p4 #bcc2 
-- iii1 #aa1 p4 #bda1 #bhd2     -- iii1 
#ac-ae1 p4 #bdg2     -- xvii1 #c1 p4    

#bcj2     -- xviii1 #a-e1 p4 #dfb2      
-- xix1 #ac-ae1 p4 #dfc2     -- xx1     
#bj-bc1 p4 #beh2     -- xxvi1 #bh1 p4   
#bbe2     -- xxvii1 #bd1 p4 #abc2     --
 xxviii1 #ai1 #bj1 p4 #chj1 #dbd1 #dca1 
#dce1 #dci4     ,,mark4     -- i1 #d1 p4
 #cah2     -- vii1 #a-d1 p4 #baj1 #baf2 
-- vii1 #c1 #d1 p4 #ba1 #baj2     -- ix1
 #d1 p4 #bcj2     -- ix1 #cf1 p4 #dfb2  
-- x1 #ac-af1 p4 #dfc2     -- xvi1 #ae1 
#af1 p4 #chj1 #dbd1 #dcg4     ,,luke4   
-- i1 #ag1 p4 #bbh2     -- ii1 #bb1 p4  
#he2     -- iii1 #af1 p4 #bhd2     --   
iii1 #ba1 #bb1 p4 #bed2     -- vii1 #cg1
 #ch1 #dd1 p4 #abd1 #abe2     -- ix1    
#ca1 p4 #bcj2     -- ix1 #df-dh1 p4     
#dfb2     -- xi1 #bi1 p4 #bad2     --   
xi1 #ch1 p4 #ba1 #bji1 #bad2     -- xii1
 #di-ec1 p4 #bfe2     -- xviii1 #ae-ag1 
p4 #dfc2     -- xxiv1 #dd-df1 p4 #ajj4  
,,john4     -- i1 #cc1 p4 #bhj2     --  
ii1 #ah-bb1 p4 #aja2     -- iii1 #e1 p4 
#chd2     -- iii1 #bc1 p4 #cfj2     --  
iv1 #ad1 p4 #cjh2     -- vii1 #cg1 #ch1 
p4 #cjh2     -- ix1 #d1 p4 #aji2     -- 

xi1 #be1 #bf1 p4 #ib1 #ie2     -- xiv1  
#af1ag1 #be1 #bf1 p4 #bgg2     -- xv1   
#bf1 p4 #bgg1 #bha2     -- xvi1 #g-ae1  
p4 #bgg2     -- xvii1 #bb1 p4 #cbj2     
-- xx1 #ag1 p4 #bgb4     ,,acts4     -- 
ii1 #b1 p4 #bii2     -- ii1 #c1 p4 #caj2
     -- ii1 #d1 p4 #cac2     -- ii1 #ch1
 p4 #dcc2     -- viii1 #cf-ci1 p4 #dea2 
-- ix1 #ah1 p4 #ded2     -- x1 #dg1 p4  
#dee2     -- xv1 #aj1 p4 #djf2     --   
xvi1 #ad1 #ae1 p4 #dgb2     -- xvi1     
#cj-cd1 p4 #dgc2     -- xvi1 #cc1 p4    
#def2     -- xviii1 #ah1 p4 #cii2     --
 xix1 #a-g1 p4 #dbi2     -- xix1 #b1 p4 
#cae2     -- xix1 #d1 p4 #cah1 #ddg2    
-- xxii1 #af1 p4 #dec4     ,,romans4    
-- vi1 #a-aa1 p4 #cfd2     -- vi1 #d1 p4
 #cbj2     -- xi1 #ag-bd1 p4 #dah1 #dbb4
     #a ,,corinthians4     -- i1 #af1 p4
 #dgd2     -- vii1 #ad1 p4 #dff2     -- 
x1 #a1 #b1 p4 #dec2     -- xii1 #ac1 p4 
#ceg2     -- xv1 #d1 p4 #ajj2     -- xv1
 #be-bg1 p4 #bfi2     -- xv1 #bi1 p4    
#agj4     #b ,,corinthians4     -- iii1 
#b1 #c1 #f1 p4 #chb4     ,,ephesians4   

-- iv1 #c-af1 p4 #ccj2     -- iv1 #e1 p4
 #ccc2     -- v1 #be-bg1 p4 #cij4       
,,colossians4     -- ii1 #i-ac1 p4 #cga4
     ,,titus4     -- iii1 #d-g1 p4 #cbc4
     ,,hebrews4     -- ii1 #e-h1 p4     
#bfi2     -- iv1 #d-i1 p4 #fe2     --   
vi1 #g-i1 p4 #ce2     -- vi1 #ag-bj1 p4 
#da2     -- ix1 #h1 #i1 p4 #ajc2     -- 
xiii1 #aa-ac1 p4 #ig4     #a ,,peter4   
-- ii1 #i1 p4 #dfi2     -- iii1 #ag-bb1 
p4 #ccc4     #a ,,john4     -- v1 #ah1  
#ai1 p4 #aaj4     ,,revelation4     --  
i1 #ab1 #ac1 p4 #caa2     -- xxii1 #a1  
#b1 p4 #cb4                             
,,index4       ,ablution1 ,mode of      
domestic1 page #aai4   ,abrahamic       
covenant1 p4 #cg4     8,my covenant10 p4
 #dc4     ,everlasting1 p4 #dj1 #dc4    
,circumcision1 its seal1 p4 #dj1 #eh4   
,an adumbration of the covenant of      
grace1 p4 #dj4   ,administration of the 
great ,baptizer1 p4 #cch4   ,agora1--the
 market1 p4 #bad4   ,akiva1 ,rabbi1 p4  
#bac4   ,alexander1 ,dr4 ,addison1      
quoted1 p4 #bhg1 #cja1 #caj1 #dec4      

,ambrose on ,levitical baptism1 p4 #aid4
   ,angel of his presence1 p4 #bbc4     
,anointing of ,christ1 p4 #bed4         
,apocrypha1 their value1 p4 #aec4       
,aristophanes quoted1 p4 #ahf1 #cbe4    
,armstrong quoted1 p4 #bei4   ,ashes of 
the red heifer1 p4 #fh1 #ih4   ,ashes of
 calves1 at ,rome1 p4 #ahe4   ,assembly1
 ,day of the1 p4 #ea4   ,athenaeus      
quoted1 p4 #cbe4   ,augustine quoted1 p4
 #cjc4   ,aztec baptism of ,infants1 p4 
#aia4       ,babylonian ,gemara1 p4 #gh4
   ,babylonian rabbinic schools1 p4 #gh1
 #ha4   ,baptism--,argument from the    
real1 p4 #cdc4     ,and circumcision1 p4
 #eh4     ,originated in the ,old       
,testament1 p4 #ba4     ,of ,israel1 p4 
#be1 #bi4     ,levitical1 p4 #be4       
,of ,naaman1 p4 #aeg4     ,history of   
,christian1 p4 #dbd4     ,on ,pentecost1
 p4 #ddj4     ,its symbolic meaning1 p4 
#ib1 #ddf4   ,baptism of fire1 p4 #bhd4 
,baptism of the ,holy ,ghost1 p4 #bgc1  
#bgg1 #bii1 #cbb1 #cca4   ,baptism of   
,repentance and remission1 p4 #cah1     

#cca1 #ddg4   ,baptism of ,jesus by     
,john1 p4 #bdg4   8,baptism that ,i am  
baptized with10 p4 #beg4   ,baptisma and
 ,baptismos1 p4 #aef4   ,baptisms1      
,divers1 imposed on ,israel1 p4 #bb1    
#ajc4   ,baptisms of things1 p4 #acf1   
#bai4   ,baptismal formula4 ,there is   
none1 p4 #dch4   ,baptismal             
regeneration1 p4 #cgg4   8,baptized for 
the dead10 p4 #agj4   8,baptized from   
the dead10 p4 #afi4   ,baptized into    
,christ1 p4 #cba1 #ccb1 #cfh4           
,baptized into one body1 p4 #ceg4       
,baptized into ,moses1 p4 #cej1 #deg4   
,baptizing administration of ,christ1 p4
 #cch4   ,baptizing office of ,christ1  
p4 #bgc4   ,baptizo1 p4 #aec4           
,conant's definitions1 p4 #aee1 #cdg4   
,kendrick's admissions1 p4 #cdi4     ,it
 sounds best6 p4 #ceb4     ,it knows not
 the resurrection1 p4 #cdg4             
,baptizntai and rantizntai1 p4 #baf4    
,barthelemi1 ,abbe1 quoted1 p4 #ahd4    
8,believeth and is baptized10 p4 #dcg4  
,blood of ,sprinkling1 p4 #cj4   ,blood 

and water1 and blood alone1 p4 #ig4     
8,born of water and of the ,spirit10 p4 
#chd4   ,brahminism the source of ritual
 immersion1 p4 #hj4   ,breath of        
,christ--the ,spirit1 p4 #bii4          
,bryant's ,odyssey quoted1 p4 #abg4     
8,buried by baptism10 p4 #cfd4          
8,buried in baptism10 p4 #cga4          
,calvin on the baptizing commission1 p4 
#dbd4   ,canaan1 ,office of the land of1
 p4 #dh4   ,candlestick1                
,seven-branched1 p4 #caa4   ,carson     
quoted1 p4 #bc1 #hi1 #bje1 #cfh4        
,charter of the church1 p4 #ec4         
,childbirth uncleanness1 p4 #fb4        
,children and ,christ1 p4 #dfa4         
,children clean1 holy1 p4 #dff4         
,children of ,midian baptized1 p4 #ha4  
,christ did not institute baptism1 p4   
#dbh4   ,christ and the children1 p4    
#dfa4   ,christian baptism one with     
,john's1 p4 #dbd4   ,christian fathers  
on ,levitical baptism1 p4 #aib4         
,christ's baptism by ,john1 p4 #bdg4    
,it sealed him ,surety of the covenant1 

p4 #beb4   ,christ's 8baptism that ,i am
 baptized with10 p4 #beg4   ,christ's   
baptizing office1 p4 #bgc4     ,its two 
functions1 p4 #bgd1 #bhd1 #big4     ,his
 administration1 p4 #cch4   ,church     
defined1 p4 #di4     ,origin of its     
name1 p4 #ea4     ,its charter1 p4 #ec4 
,church and children1 p4 #dfa1 #dff4    
,church of ,israel1 p4 #di1 #daa1 #dda4 
,the ,gentiles graffed in1 p4 #dah4     
,circe1 ,ulysses' bath in her palace1 p4
 #abg4   ,circumcision4 ,its office1 p4 
#bd1 #eh1 #cgc4   ,circumcision and     
,baptism1 p4 #eh4   ,common ,prayer     
,book on baptism1 p4 #ced4   ,conant on 
baptizo1 p4 #aee1 #cdg4   ,converts of  
,pentecost4 ,their character1 p4 #ddd4  
,were baptized with water1 p4 #ddj4     
,cornelius' baptism1 p4 #dcb1 #dee4     
,council1 of ,ephesus1 p4 #bha2     of  
,jerusalem1 p4 #cid2     of ,nice1 p4   
#bha2     of ,trent1 p4 #dca4           
,covenant1 ,abrahamic1 p4 #cg2     of   
,sinai1 p4 #db4     ,its champions1     
,elijah and ,elisha1 p4 #aff2     ,john1

 p4 #bcj4     ,it was the marriage1 p4  
#cg1 #di4     ,it and the better        
covenant1 p4 #bbd4     ,the ,messenger  
of the covenant1 p4 #bbc4   ,cyril of   
,alexandria1 on ,levitical baptism1 p4  
#aie4       ,dr4 ,dale quoted1 p4 #bgi1 
#dda1 #ddc1 #dea4   8,day of the        
assembly10 p4 #ea4   ,a day1 a symbol of
 a lifetime1 p4 #aji4   ,dead4          
,defilement by1 p4 #fb4     ,the rites  
of cleansing1 p4 #fh4     ,the meaning1 
p4 #if4   ,dead ,sea1 as a type1 p4 #cb1
 #cd4   ,didymus ,alexandrinus1 p4 #cgh4
   ,divers baptisms imposed on ,israel1 
p4 #bb4     ,what were they8 p4 #ajc4   
,ebrard quoted1 p4 #bid4   ,ecclsia4    
,origin of the name1 p4 #ea4   ,egypt   
and ,israel1 p4 #agi4   ,egyptian       
bathing1 p4 #abj4   ,egyptian baptism1  
p4 #ahi4   ,elders4 ,their origin1 p4   
#ec4   ,eleusinian mysteries1 p4 #ahh4  
,elijah and ,elisha1 champions of the   
covenant1 p4 #aff1 #bbi4   ,elijah and  
,john1 p4 #bbi4   ,ellicott 7,bishop7 on
 loutron1 p4 #cbc4   ,end of the        

,baptist argument1 p4 #cgd4   ,england1 
,church of--,baptistic1 p4 #cbc1 note2  
#ced4   ,enon1 ,the ,springs1 p4 #cfj4  
,etheridge quoted1 p4 #gh1 #hj1 #afi1   
#dag1 #dah4   ,ethiopian eunuch1 p4     
#dea4   ,euripides quoted1 p4 #ahf1     
#ahg4   ,eusebius quoted1 p4 #dag4      
,evidence of ,o4 ,t4 summed1 p4 #aif4   
,family and the church1 p4 #ec4         
,fathers of the church1 on ,levitical   
baptism1 p4 #aib2     on the old        
covenant and the new1 p4 #cgg4   ,feet4 
,their typical meaning1 p4 #acd4        
,their washing1 p4 #abd4   ,festival of 
pouring water1 p4 #adc4     ,it and the 
,eleusinia1 p4 #ahi4   ,figure of       
immersion not in the ,old ,testament1 p4
 #bc4   ,fire1 ,the ,baptism of1 p4     
#bhd4     ,the manner of it1 p4 #bif4   
,formula of ,baptism1 p4 #dcd1 #dch4    
,furniture and utensils baptized1 p4    
#acf1 #bai4       ,ganges4 ,immersion   
thence1 p4 #hj4   ,gemara of ,babylonia1
 p4 #gh2     of ,jerusalem1 p4 #gh4     
,gentiles1 place reserved in the ,sinai 

covenant1 p4 #df4     ,israel's         
intercession for them1 p4 #dg1 #adg4    
,graffed in1 p4 #dah4   ,gentile        
purifyings1 p4 #h1 #aha1 #ahi1 #aia4    
,godhead4 ,order of precedence1 p4 #bgd4
   ,gospel in the ,old ,testament       
baptism1 p4 #ie4   ,greek bath1 p4 #aba1
 #abg1 #bjj1 #bjg1 #cbd4     ,their     
purifyings1 p4 #aha4   ,grote1 on ,greek
 purifyings1 p #aha4       ,hair shaved1
 p4 #ajb1 #aad1 #cii4   ,hakkodesh1     
,rabbi ,judah1 p4 #gh4                  
,hebrew-,christian church1 p4 #daa4     
,hellenistic ,greek1 p4 #aea4           
,herodotus on ,greek purifyings1 p4     
#ahb4   ,hillel and ,shammai on         
proselyte baptism1 p4 #gi4   ,homer     
quoted1 p4 #abg1 #cbe4   ,household and 
church1 p4 #ec1 #dfa4       ,imitations 
of baptism by the heathen1 p4 #h1 #agh1 
#ahi4   ,immersion4 ,none in the ,old   
,testament ritual1 p4 #bc4     ,none in 
its figures1 p4 #bd4     ,not by the    
priests1 p4 #abh4     ,nor by the       
people1 p4 #aae1 #aaf1 #aai1 #acd4      

,nor by the ,pharisees1 p4 #bjh4        
,the facilities unavailable1 p4 #abf4   
,its incongruities1 p4 #bjb4     ,its   
origin1 p4 #hj4   ,india4 ,immersion    
thence1 p4 #hj4   ,infant baptism1      
-- in ,israel1 p4 #ha1 #hb1     -- among
 the ,aztecs1 p4 #aia1     -- among the 
,romans1 p4 #ahg1     -- in the         
,christian church1 p4 #dfa1 #dff1 #dga4 
8,into ,christ10 and 8into the name of  
,christ10 p4 #cfe1 #dcd4   8,into the   
name10 p4 #dca4   8,into the name of    
,christ10 and1 of the ,three1 p4 #dce4  
,israel a priest kingdom1 p4 #df4       
,israel at ,john's coming1 p4 #bbe4     
,israel compared with the ,christian    
church1 p4 #cje4   ,issues4 ,unclean by1
 p4 #fb4     ,the cleansing1 p4 #fi4    
,jailer of ,philippi1 p4 #def4   ,jerome
 on ,levitical baptism1 p4 #aid4        
,jerusalem council1 p4 #cid4            
,jerusalem ,gemara1 p4 #gh4   ,jesus1   
baptized by ,john1 p4 #bdg2     his     
anointing1 p4 #bed4     8,the baptism   
that ,i am baptized with10 p4 #beg4     

,the great baptizer1 p4 #bfg1 #big4     
,john and ,elijah1 p4 #bbh4   ,john's   
mission1 p4 #bba4     ,his baptism no   
novelty1 p4 #ba4     ,its nature and    
end1 p4 #bbh4     ,identical with that  
of ,christ1 p4 #dbe4     ,its mode1 p4  
#bcg1 #bda4   ,josephus quoted1 p4 #aef1
 #agf1 #agh1 #bdj1 #bej1 #cbg4          
,judith's story and baptism1 p4 #agb4   
,kabala1 whence derived1 p4 #hj4   ,kbas
 defined1 p4 #aag4   ,kendrick on       
baptizo1 p4 #cdi1 #deh4   ,kingdom of   
heaven defined1 p4 #bfg4     ,christ's  
coronation1 p4 #bgc4   ,kingdom of      
priests1 p4 #df4   ,koran quoted1 p4    
#agd4       8,lambs in his arms10 p4    
#dfc4   ,laver of the ,tabernacle1 p4   
#abi4   ,laver 7loutron7 of ,paul1 p4   
#cbc4   ,leprosy1 unclean1 p4 #fc1 #afa4
     ,rites of cleansing1 p4 #ff1 #afc4 
,levi1 ,rabbi1 quoted1 p4 #adg4         
,levites baptized1 p4 #he4   ,levitical 
baptisms all one1 p4 #hf4   ,lewis'     
,origines ,hebraeae quoted1 p4 #adf1    
#adi4   ,libation vase of ,osor-,ur1 p4 

#ahi4   ,life to the dead1 meant by     
baptism1 p4 #ib4   ,lightfoot quoted1 p4
 #adc1 #adf1 #adi4   ,living water4 ,its
 meaning1 p4 #ca1 #acc1 #chg4   ,lord's 
supper is the passover1 p4 #djh4        
,lynch1 8,dead ,sea ,expedition0 quoted1
 p4 #abb1 #abe4       ,maimonides on    
proselyte baptism1 p4 #gf4   ,malachi1  
and ,john1 p4 #bia4   ,manuscripts of   
,new ,testament4 ,care in their         
transcription1 p4 #bag4   ,maitland1    
8,church of the ,catacombs10 p4 #abd4   
,market4 ,baptism after1 p4 #bad4       
,marriage feast1 p4 #bji1 #baa4         
,messenger of the covenant1 p4 #bbc4    
,metaphor of water1 p4 #hi1 #chf4       
,midianite children1 baptism1 p4 #ha4   
,mishna described1 p4 #gh4   ,mission of
 ,john1 p4 #bba4   ,missions4 ,the new  
spirit imparted1 p4 #cjd4   ,mode       
implied in the meaning of self-washing1 
p4 #aae4   ,mohammedan washing before   
prayer1 p4 #agd4   ,moore1 ,t4 ,v41 on  
,malachi1 p4 #bia4   ,mosheim quoted1 p4
 #ahi1 #dah4   8,much water there10 p4  

#cfj4   ,murder1 expiation1 p4 #abc4    
,among the ,greeks1 p4 #ahb1 #ahd4      
,naaman's baptism1 p4 #aeg4   ,new      
,testament ,greek1 p4 #aea4   ,new      
,testament ,church1 how organized1 p4   
#cic1 #daa1 #dah4   ,nidda1 ,water of1  
p4 #gd4   ,noah saved by water1 p4 #ccc4
       ,old ,testament evidence summed  
p4 #aif4   ,onkelos1 ,targum of1 p4 #gg4
   ,order of precedence in the ,godhead1
 p4 #bgd4     ,mediatorial order1 p4    
#bge4   ,ordinances of testimony in     
,israel1 p4 #ed4   ,osor-,ur4 ,libation 
vase1 p4 #ahi4   ,ovid on purifyings1 p4
 #ahd4       ,palestine4 ,central       
position1 p4 #di1 #agh4     ,its geology
 and water1 p4 #abj4   ,palestinian     
,gemara1 p4 #gh4   ,passover described1 
p4 #bd1 #daj4     ,perpetuated in the   
supper1 p4 #djh4   ,pentecost1 p4 #big4 
,the ,spirit baptism then given1 p4     
#bii1 #cjd1 #cac1 #cah4     ,the gifts  
imparted1 p4 #cac1 #cah4     ,the       
,spirit of missions then given1 p4 #cjd4
   ,pharisees4 ,the sect1 p4 #bcf1 #dab4

     ,their purifyings1 p4 #bji4        
,philip and the eunuch1 p4 #dea4        
,philo ,judaeus on the ,levitical       
baptism1 p4 #gg1 #age1 #ahg1 #cbg4      
,phnicia and ,israel1 p4 #agi1 #ahc4    
,plato quoted1 p4 #aha1 #bde4   ,pliny  
quoted1 p4 #deb4   ,plutarch quoted1 p4 
#cbf4   ,pool's ,synopsis quoted1 p4    
#adi4   ,pouring of water4 ,the         
festival1 p4 #adc4   ,pouring water--in 
ablutions1 p4 #aai1 #abd4     among the 
,greeks1 p4 #cbd4   ,pouring water in   
ritual washings of the hands1 p4 #abc1  
#agc4   ,prayer4 ,washings before1 p4   
#agc4     ,in the ,koran1 p4 #agd4      
,priesthood of ,aaron1 ,his             
inauguration1 p4 #aca1 #bdh4     ,it was
 no rule to ,christ1 p4 #bdh4     ,age  
of office1 p4 #bdi4   ,priesthood of    
,christ not after ,aaron's pattern1 p4  
#bej4   ,priest-kingdom1 ,israel1 p4    
#df1 #aej4   ,priests' self-washings not
 immersions1 p4 #abh4   ,pumbaditha     
rabbinic seminary1 p4 #gh4   ,purifying 
of ,jesus and ,mary1 p4 #hd4            

,purifyings of the ,jews1 p4 #bjh4      
,purifyings of things1 p4 #ajb1 #acf1   
#bai4       ,rabbi4     ,akiva1 p4 #bac4
     ,hillel1 p4 #gi4     ,judah        
,hakkodesh1 p4 #gh4     ,maimonides1 p4 
#gf1 #gi4     ,shammai1 p4 #gi4         
,solomon1 p4 #adi4   ,rabbinic baptism  
of ,proselytes1 p4 #gf1 #ha4   ,rabbinic
 ,schools1 p4 #gh4   ,rabbinic          
traditions of the red heifer1 p4 #adb4  
,rhatz1 defined1 p4 #aah4   ,rantizntai 
and ,baptizntai1 p4 #baf4   ,rebaptism4 
,note on1 p4 #dcj4     of ,john's       
disciples1 p4 #dbi4   ,red heifer4 ,the 
ashes1 p4 #fh1 #fi4     ,in ,philo1 p4  
#age4     in ,josephus1 p4 #agf4        
,rabbinic traditions1 p4 #adb4          
,remission4 ,baptism of1 p4 #if1 #bdd1  
#cah4   ,resurrection symbolized by     
baptism1 p4 #ib1 #beg1 #bfe4            
,resurrection and baptizo1 p4 #cdg4     
,revised ,version on loutron1 p4 #cbc4  
,revival at ,sinai1 p4 #bh4     ,baptism
 of the converts1 p4 #bi4   ,revival    
under ,hezekiah1 p4 #aci4     ,purifying

 them1 p4 #aci4   ,revival under ,john's
 ministry1 p4 #bcb4   ,revival of       
,pentecost1 p4 #big1 #cah4   ,ritual    
law4 ,its office1 p4 #ed4     ,its      
relation to the ,sinai covenant1 p4 #ef4
     ,it had no immersions1 p4 #bc1     
#aae1 #aaf1 #aai1 #abh1 #acd4     ,it   
remains in force1 p4 #cic4     ,the     
,gentiles exempted1 p4 #cie1 #djf4      
,paul kept and enforced it1 p4 #cif1    
#djb4   ,rushing mighty wind of         
,pentecost1 p4 #bii4       ,sacraments  
of the ,old ,testament1 p4 #bd2     of  
the ,new1 p4 #djh1 #dbd4   ,sahagun     
quoted1 p4 #aib4   ,sacrifice defined1  
p4 #bd4   ,sadducees4 ,the sect1 p4     
#dab1 #dac4   ,saints4 ,origin of the   
title1 p4 #dg1 #dfi4   ,scrivener on the
 ,greek ,,mss41 p4 #bah4   ,sea of      
brass1 p4 #acj4   ,sea water4 ,its      
meaning1 p4 #cb4     ,idolatrous use of 
it1 p4 #ahg4   ,self-washings1 p4 #aja1 
#ajh4     ,their relation to the        
sprinklings1 p4 #afd1 #aje1 #acf4       
,separation4 ,water of1 p4 #fh1 #gc4    

,septuagint4 ,its origin1 p4 #aeb4      
,seven candlesticks1 p4 #abh1 #caa4     
,seven days uncleanness1 p4 #fj1 #fd1   
#ih4   ,seven sprinklings1 p4 #fg1 #ih4 
,seventh day4 ,symbolic meaning1 p4 #fd1
 #ih4   ,shammai and ,hillel on         
proselyte baptism1 p4 #gi4   ,shasters1 
p4 #hj4   ,shtaph1 defined1 p4 #aag4    
,shaving off the hair1 p1 #aad4     ,by 
,paul1 p4 #cii4   ,sinai4 ,the scene1 p4
 #bg4     ,the covenant1 p4 #db1 #de4   
,relation of the ,gentiles1 p4 #df1 #ec1
 #ef4     ,place reserved for them1 p4  
#df4     ,its conditions1 p4 #db4       
,its promises1 p4 #de4     ,the revival 
there1 p4 #bh4     ,the baptism1 p4 #bi4
   ,smith's ,dictionary quoted1 p4 #abg1
 #ahd1 #ahh1 #bdg1 #cbd1 #cfc4          
,socrates and ,phaedrus1 p4 #bde4       
,solomon1 ,rabbi1 quoted1 p4 #adi4      
,son of man4 ,his kingdom1 p4 #bfg4     
,his administration1 p4 #cch4           
,sophocles quoted1 p4 #cbe1 #cbf4       
,sora rabbinic school1 p4 #gh4          
,sprinkling represents rain1 p4 #ce4    

,its meaning1 p4 #hh1 #ii4   ,state of  
the ,n4 ,t4 question1 p4 #bja4          
,susannah's story1 p4 #abb4       ,tbal4
 ,its meaning1 p4 #gi1 #aeg4            
,tabernacle4 ,its symbolic structure1 p4
 #abh4   ,tabernacles4 ,the feast of1 p4
 #add4   ,talmud described1 p4 #gh4     
,talmudic baptism1 p4 #gf4   ,targums   
described1 p4 #gg4   ,ten commandments1 
the eternal law of the covenant1 p4 #dc4
   ,tertullian quoted1 p4 #aic1 #cgh4   
,theodosia ,earnest quoted1 p4 #bcc1    
#bcf4   ,theophrastus quoted1 p4 #cbd4  
,things purified1 p4 #ajb1 #acf1 #bai4  
,third day4 ,its typical meaning1 p4    
#ajj4   ,thomson4 ,the ,land and the    
,book1 p4 #cd4   ,tiberias rabinnic     
school1 p4 #gh4   ,tongues as of fire1  
p4 #caj4   ,tongues4 ,other1 p4 #cac4   
,transcription of the ,n4 ,t4 ,care in  
it1 p4 #bag4   ,transfiguration of      
,jesus1 p4 #bcj4   ,trinity4 ,order of  
precedence1 p4 #bgd4     ,procession of 
the ,spirit1 p4 #bha4   ,typical        
structure of the tabernacle1 p4 #abh4   

,ulysses' bath1 p4 #abg4   ,unclean4    
,its meaning1 p4 #fj1 #dff4   ,unclean  
seven days4 ,the meaning1 p4 #fj1 #ih4  
,how cleansed1 p4 #fe4   ,unclean till  
even4 ,two causes1 p4 #ajh4     ,the    
meaning1 p4 #aji4   ,union wrought by   
baptism1 p4 #cbb1 #ccb4   ,utensils and 
furniture baptized1 p4 #acf1 #bai4      
,various reading of ,mark vii1 #d1 p4   
#baf4   ,vedas1 referred to1 p4 #hj4    
,virgil quoted on purifyings1 p4 #ahf4  
,waldenses referred to1 p4 #di4         
,washing4 ,before prayer1 p4 #agc4      
,mohammedan1 p4 #agd4   ,washing1 the   
hands1 p4 #aaa4     the hands and feet1 
p4 #aaa1 #abd4     the garments1 p4     
#aab4     the flesh1 p4 #aac4           
,washings of the people4 ,domestic1 p4  
#aai4     ,ritual1 p4 #acd1 #baj4       
,of the priests1 p4 #abh4     ,before   
meals1 p #baj4   8,washing of water by  
the word10 p4 #cij4   ,water1 fresh and 
salt1 p4 #ca1 #cb4   ,water1 ,metaphor  
of1 p4 #chg4   ,water4 ,festival of     
outpouring1 p4 #adc4   ,wilkinson's     

,manners and ,customs of the ,egyptians1
 p4 #abj4   ,wind1 ,rushing mighty1--of 
,pentecost1 p4 #bii4   ,witness4        
,israel's office1 p4 #dg1 #ed4          
,zend ,avesta1 referred to1 p4 #hj4     
,zion4 ,out of her the law1 p4 #dbj4    
,zoroaster referred to1 p4 #hj4         
----------------------------------------
--------------------------------        
,transcriber's ,note    ,spelling and   
punctuation1 where printer or editorial 
errors were  obvious1 has been          
corrected4    ,some idiosyncracies      
should be noted4 ,in several captions1  
there is a  period following the word   
#8,sir'1 as #8,sir4 ,wm4 ,hamilton'1    
implying an  abbreviation4 ,this also   
appears once in the text1 and once      
without the  period4 ,all are given here
 as printed4 ,the variant spellings     
#8sepulchre'  and #8sepulcher' are both 
used frequently1 and are all retained4  
,the following table summarizes the     
resolution of any other errors4  ,errors
 in the formatting or punctuation of the

 index entries were  corrected with no  
further comment here4     #ie4cd    ,but
 in order 8 adequate appreciation       
sic3 missing                            
word8     #aba4bj   ,and1 when they left
 ,egpy_/ypt                ,transposed4 
#acj4ca   about fifteen feet by seven   
and a half1_/4   ,replaced4     #agb4bj 
they sie_/eize                          
,transposed4     #ahi4bc   it may be1 by
 tradition1 from the parents  ,added4   
of the race     #aib4g    the goddess of
 water4'                    ,added4     
#baa4bd   it is interpreted1 8to the    
elbows10         ,added4     #bbj4ba    
whilst ,paul used the the word          
,removed4     #bbd4bd   ,heb4 viiii1 #f4
                              ,removed4 
#bbf4ce   or the favor of the rabble1_/4
               ,replaced4     #bce4e    
that two years afterwe_/ard the         
evangelist   ,replaced4     #bfc4d    ,i
 have kept the  faith8_/6               
,replaced4     #bgf4ai   to involve his 
government in4_/1 chaos1 ,god           

,replaced4            in the mystery    
#cbf4af   77loutra7 libations           
,removed4     #ccd4af   8quickened as to
 the spirit4_/10             ,replaced4 
#cdj4ab   and his rest shall be         
glorious40--,isa4 xi1 #a1 ,removed4     
#aj4     #cdd4bg   ,so1 the propeh_/hecy
 cited by ,peter          ,transposed4  
#cdh4ca   obscuring of of the subject   
,removed4     #cfe4e    8,likewise      
reckon ye also yourselves               
,added4     #ced4i    ,that church had  
originally incorporated     ,added4     
#cib4bg   ,i have spoken unto you40     
,added4     #dja4ab   the apostle       
repeata_/edly and unqualifiedly         
,replaced4            asserted          
#daj4af   and distributed a second      
cup1_/4             ,replaced4          
#dbj4g    ,let him not become           
uncircumcised4           ,added4        
#dca4ac   to observe all things         
whatsoever            ,added4           
#dcf4ac   that believed on his          
name40--,jno_/oh4 i1 #ab4  ,replaced4   

#dfd4ab   signifinificant               
,removed4     #dff4ba   unclean         
7akathartoi71 and holy                  
,replaced4            7hagioi1_/47      
#dgd4bd   ,they in-include the ,sinai   
constitution      ,removed4    ,,check  
,,on #dff4ba  #cbf4af if the inline pm  
can be fixed44444