He bore it all in patience.

He remonstrated with them, taught them, wept over them, and prayed for his murderers. But for those who had turned his Father's house into a place of merchandise, He made and wielded the scourge! How will it fare with those who make a traffic of religion in these days? Alas! in the day to come, when He shall have taken his great power and shall reign-how many will say

"Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And he will answer them, I never knew you: depart from me, ye that work iniquity."

God will have purity in His house. Jesus will maintain the honour and glory of God, however patiently he bears with scorn and rejection himself. Thus we are brought to the Holy Spirit's comment"And his disciples remembered that it was written, The zeal

of thine house hath eaten me up." (v. 17.)

TO THE MAN OF THE WORLD.

In these days a man of the world is generally quick to apprehend a question of profit and loss. Ask such an one whether he would not readily forego some present enjoyment for the sake of future great profit. He will be quick to agree to the proposal. What is the opinion entertained of those who squander all their resources on the passing hour, leaving themselves to destitution in the future? Are they not universally condemned for their folly ?

God has set before you, by the mouth of his beloved Son, a proposition of profit and loss. It takes in the commercial thought of present and future-present gratification against future loss. The stake is your own soul! "What is a man profited if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul ?"

This is deeply solemn. How will you answer it? You may shirk the question now, turn a deaf ear to it now, but sooner or later you must realise the intense reality of all that is involved in it. Do not think that God is asking you to give up anything you esteem valuable, that you may obtain as a reward forgiveness of sins. Forgiveness is never extended as a reward. It can only be had as a free gift. The object of the Lord's proposition is to show you your utter destitution, so that you may be glad to accept salvation as a free gift. Perhaps you do not think you can be in that state of abject need? What, then, will you give in exchange for your soul? The earth is the Lord's and the fulness thereof. You cannot then offer gold, however rich you may be. It belongs to God already; and when you die your temporary possession of it must cease. Will you offer prayers and tears as an atonement for sin, and so hope for forgiveness? These will not do, for the Word of God declares" without shedding of blood there is

no remission of sins."

All this is said that you may realise your bankrupt condition, and so accept God's mercy in the way he has promised it foruined sinners. "Behold the Lamb of God." The blood has been shed by which there is remission of sins. Jesus has died on the cross, bearing the guilt and the punishment of all who believe in Him. Yes, Jesus died and rose again. This is God's remedy for your utter need, "Believe on the Lord Jesus Christ and thou shalt be saved." Will you turn away from

this wondrous truth? Then, in bitter anguish must the question

one day recur to you, "What is a man profited if he shall gain

the whole world and lose his own soul? or what shall a man give in exchange for his soul?"

"Jerusalem, and all Judea, and all the region round about Jordan,' were baptized by John. Thousands upon thousands. Could any man stand midway in the water, day after day, immersing thousands in a rapidly flowing river? Impossible. No man, except by miracle, could do so; and we are not told of anything miraculous in this event."

Mr Boardman's objections, it will be seen, are threefold: the numbers baptized, the rapidity of the river, and the bodily capability of the Baptist. On the hardihood of John, in deserts bred, we need not enlarge; sufficient it is for us, that "he was a man sent from God," prepared by God, to do God's work. The other two difficulties vanish in the light which the Holy Ghost has furnished us in the word Bethabara. We admit the Jordan may be called a deep and rapid river, averaging ten or twelve feet deep; but it had its shallows or "fords", through which travellers waded. This mode of crossing has always been sufficiently convenient. Now, Bethabara was a village on the other side of the Jordan deriving its name from a neighbouring ford across that river. The word Bethabara means- House of Passage, and was clearly the chief ford across the Jordan, for in Judges vii. 24, 25, when Gideon is fighting with the Midianites, he sends an army to secure this ford, and thus captured their retreating foes.

We see several beautiful lessons in John being directed to baptize at Bethabara beyond Jordan. It was in all probability near this place, that the people originally, under Joshua, passed over and received the land, as God's free gift. In passing over to John, there was a transient surrender of that gift, which, however, they are allowed to re-take, as it were, on confession of sin and obedience to God.

Now, let us think of the Baptist, just finishing a short and stirring address, principally directed to those who have come across the Jordan to him. He then goes into the ford, waist high, and the people follow him. Approaching him, confessing sin, they are immersed, one by one, bowing forward, as in the act of adoration. They then pass on across the river, others following continuously, till all who are prepared for baptism are immersed. In all probability, the Baptist then resumes preaching to those who were already beginning to arrive, and, anon, to immerse those who desire it. We commend this explanation to Mr Boardman and our readers, and feel sure our brother could not closely limit the numbers which could be baptized in this way daily. 8. The next difficulty in the pamphlet before us has reference to the baptism of the Ethiopian Eunuch by Philip. The writer thinks we ought not to infer

shown, in previous papers, the flagrant folly and sin in the baptism (so-called) of infants altogether; these references are merely made to show the necessity there is for each believer to go back to the Scriptures, and getting therefrom reasons for his practice that he will not be ashamed to give to the Lord Jesus Christ, at his coming. In the practice of Christendom we see nothing but confusion-each believer should therefore receive the command as a little child-" Be Immersed."

BAPTISM, as we have said, must not be regarded as an English word; but as an adopted Greek word. Baptizo (to dip, to bathe) occurs 79 times in the New Testament, and is 77 times rendered "baptized," and twice by the word "wash," without stating the mode of washing, which latter would have been better rendered "washed by dipping," because the ordinary

Greek word for "wash" is louo.

When the translators have to render Bapto (to dip, to dye) they did not hesitate to translate it, and to translate it dip. Bapto occurs thrice in the New Testament; we refer the reader to John xiii. 26, Luke xvi. 24, Rev. xix. 13. In the Greek or Septuagint Version of the Old Testament, made two or three hundred years before Jesus Christ was born, Bapto (to dip) occurs in conjunction and contrast with the Greek words to "pour" and to "sprinkle,"-clearly showing its essential difference. Thus we read-"He shall pour (cheo) the oil; he shall dip (bapto) his finger in it; he shall sprinkle (raino) the oil." (Lev. xiv. 15, 16.) No word in the Greek language is more definite. The authority of the Septuagint is beyond doubt, because the New Testament writers quote from its text. It was much esteemed by the thousands of Jews dispersed among the Gentiles, who spoke Greek.

Bapto seems to have been used in connection with the dipping of things, and Baptizo in connection with the dipping of persons and also of things when the latter are in any way associated

with religious ideas.

In order to secure a sacred word instead of the common word 'dip,' but chiefly to save the State Religion from self-condemnation, King James directed the translators to adopt the word Baptizo, instead of translating it!! But as this Greek word is always rendered into Latin by Mergo, there should have been no difficulty for an appropriate word, and that seems to us to

be the word-IMMERSION.

The reader will thus see that 'Baptize, and its derivatives, are essentially foreign words adopted rather than translated into the English language, and if he wishes to know their meaning he must go to the mother tongue. The simpleminded reader who cannot do this, sees plainly that the term burial-"buried with him in baptism"-implies putting out of sight-immersion. "Bury my dead out of my sight," said Abraham.

On another important part of this question, in which Mr. Boardman has come grievously short, we shall desire to touch in our next. No apology need be offered for the fullness of our investigations, this simple subject of Baptism being one of the chief tests of faithfulness and childlike obedience to

the Lord in these latter times.

THE WORK OF THE CROSS.-The first evident result of the Crucifixion of Christ was the salvation of one who was crucified with him-an exemplification of that which is true of all who are in the faith. We who believe are "crucified with Christ," Gal. ii. 20. We are also risen with him. The offering having been completed, and the justice of God having been vindicated about sin, it is immediately made manifest that He delights in mercy. Secondly, having manifested Himself as the risen Jesus, gloriously triumphant over Death and Hell, He sends a message by the faithful women to His disciples to meet Him in Galilee. The glory has departed from Jerusalem, "Her house is left to her desolate.' Henceforth the Lord Jesus is to be met outside the place of ceremonial worship. "Let us go forth, therefore, unto Him without (outside) the Camp, bearing His reproach." (Heb. xiii. 13.)

THE LORD JESUS CHRIST,

IN HIS VARIED CHARACTERS IN THE FOUR GOSPELS.

(Continuance of Extract from "The Evangelists.")

After Jesus had risen, and was returned to His disciples, He never once reminded them of their late desertion to Him. This tells us of Him. "I know no one, says another, so kind, so condescending, who is come down to poor sinners as He. I trust His love more than I do any saint's; not merely His power as God, but the tenderness of His heart as man. None ever shewed such, or had such, or proved it so well. None have inspired me with such confidence. Let others go to saints or angels, if they will, I trust Jesus more." But this is but one ray of the moral glory that shone in Him. What a sight it is to see to, if we could but look at it in its full measure! Who could have conceived such an object? it must have been exhibited, ere it could have been described. But such was Jesus-who once walked here in the unclouded

fulness of that glory, and whose reflections have been left by the Holy Ghost on the sacred pages of the Evangelists.

What attractiveness there must have been in Him for the eye and the heart that had been opened by the Spirit! This is witnessed to us in the Apostles. Doctrinally they knew but little about Him, and as to their worldly interests, they gained nothing by remaining with Him. And yet they clung to Him. It cannot be said that they availed themselves of His power to work miracles. Indeed they rather questioned it than used it. And we have reason to judge that, ordinarily, He would not have exercised that Him; and for His sake had left their place and kinpower for them. And yet, there they were with dred on the earth.

What influence His person must have had with souls drawn of the Father!

And this influence, this attractiveness, were alike felt by men of very opposite temperaments. The slow-hearted, reasoning Thomas, and the ardent, uncalculating Peter, were together kept near and around

Him.

His nearness to us, and of his preciousness to hearts May we not healthfully dwell on these samples of like our own; and accept them, too, as pledges of what remains for us all, when gathered out of clime, and colour, and character, from every phase of the human family, we shall be with Him for ever?

every

We need to know him personally better than we do. It was this knowledge the Apostles, in those days of the Gospels, had of Him-it was the force and authority of such knowledge their souls felt. And we need more of it. We may be busy in acquainting ourselves with truths about Him, and we may make proficiency that way; but with all our knowledge, and all the disciples' ignorance, they may leave us far behind in the power of a commanding affection toward Himself. And I will not refuse to say, that it is well, when the heart is drawn by Him, beyond the knowledge we have of Him (I mean knowledge in a doctrinal form)

that there was immersion because there is no mention of changing clothes! To this we say, we need make no inference at all; baptism means immersion, and nothing else. Mr Boardman may reason, but he is without authority, human or divine, for saying it does mean anything else. All the lexicographers are agreed upon this point. In our last we met the difficulty concerning changing clothes, showing that the slight clothing worn in the East is no sooner wetted, so to speak, than it is dry again. But while we see no difficulty against immersion in the case of the Eunuch, we do see a difficulty if there were not immersion; and we commend the following consideration of the circumstances of the case to our dear brother.

The Ethiopian Eunuch being a chief man of the realm from which he came, and travelling home in a chariot, must have been accompanied, according to oriental custom, with many servants. Indeed, it is notoriously necessary for the rich to travel in these lawless regions, with a company of armed retainers, in order to preserve themselves from robbery and violence. Going, as they were, across deserts, does Mr Boardman suppose the company was not abundantly supplied with water, though not sufficient for the purposes of immersion? He is surely aware that great care is taken, especially by the rich, to guard against the possibility of that dire distress-thirst by the way. We know the usual practice is to devote certain camels to this one duty of carrying water, in ox-hide bags, for use and emergencies. If, therefore, a little water only, poured on the head, were necessary, they must have had abundance with them for the purpose; but as it was not the right thing, how natural that the Eunuch should start with satisfaction at the sight of a pool!

being themselves baptiz in the holy enthusiasm our brother's difficulty? 10. But then comes a

supply on the occasion a very ancient traveller, sa "Jerusalem-a rocky fortr out, wholly dry."

And Dr Robinson, a

"Almost every private hous understood to have at least one the soft limestone rock on wh in which we resided had no says, were on an average, 16 fee

11. In the case of Corne that the interrogative, "C& is tantamount to asking fo small quantity. But this i passage is whether water-ba forbidden; and fully perceiv the Spirit, Peter commande be brought? No.

"And he commanded them to the Lord."

Our impression is that Pet himself at all; but that th his command, and were b servant of Christ who had a bearing of Peter is rather : authority to direct others, than do not read the simple express them; so that Mr Boardma passage is really without any b for granted two things, viz. his own command, and that, to

a wo aid onof four 14

9. Mr Boardman is again in a numerical difficulty. "Peter preaches on the day of Pentecost, and 3000 are converted. The same day, it appears, they are baptised and added to the Church. Could all this have been done in ONE day, mitting even that the twelve apostles took 250 each ?" part Why does Mr Boardman confine to the twelve apostles the duty of baptizing on the day of Pentecost? The Scripture does not. We read that "the "number of the names together were about an "hundred and twenty," and, the narrative continues, "they were all with one accord in one place." Who? Evidently, those whe had just gathered in solemn assembly. Now, upon each of these "all" the cloven tongues of fire alight, and the same "all" are filled with the Holy Ghost, i.e. the whole hundred and twenty. Perhaps very little baptizing was done by the Twelve at all, who were more especially given to ministering the word. Baptizing, as well as preaching, is nowhere in Scripture associated with office or gift; any right-minded Christian, himself baptized, may devoutly lay another in the waters of death, sanctifying the occasion with the Word of God and prayer. St Paul deliberately left this simple act of service to others. (1 Cor. i.) Besides the "hundred and twenty," we hold that some of the "three thousand perhaps many, were soon after

shown, in previous papers, the flagrant folly and sin baptism (so-called) of infants altogether; these referer merely made to show the necessity there is for each to go back to the Scriptures, and getting therefrom reas his practice that he will not be ashamed to give to Jesus Christ, at his coming. In the practice of Chri we see nothing but confusion-each believer should t receive the command as a little child-" Be Immersed.

BAPTISM, as we have said, must not be regarded as an word; but as an adopted Greek word. Baptizo (to dip, occurs 79 times in the New Testament, and is 77 ti dered "baptized," and twice by the word "wash," stating the mode of washing, which latter would ha better rendered "washed by dipping," because the Greek word for "wash" is louo.

When the translators have to render Bapto (to dip. they did not hesitate to translate it, and to transla Bapto occurs thrice in the New Testament; we refer the John xiii. 26, Luke xvi. 24, Rev. xix. 13. In th or Septuagint Version of the Old Testament, made two hundred years before Jesus Christ was born, Bapto occurs in conjunction and contrast with the Greek 66 'pour " and to "sprinkle,"-clearly showing its difference. Thus we read-" He shall pour (cheo): he shall dip (bapto) his finger in it; he shall sprinkle (ra oil." (Lev. xiv. 15, 16.) No word in the Greek lan more definite. The authority of the Septuagint is doubt, because the New Testament writers quote its text. It was much esteemed by the thousands of J persed among the Gentiles, who spoke Greek.

Bapto seems to have been used in connection with the of things, and Baptizo in connection with the dipping of and also of things when the latter are in any way as with religious ideas.

In order to secure a sacred word instead of the comm 'dip,' but chiefly to save the State Religion from selfnation, King James directed the translators to adopt t Baptizo, instead of translating it!! But as this Greel always rendered into Latin by Mergo, there should 1. no difficulty for an appropriate word, and that seem be the word-IMMERSION.

The reader will thus see that 'Baptize,' and its d are essentially foreign words adopted rather than into the English language, and if he wishes to 1 meaning he must go to the mother tongue. T minded reader who cannot do this, sees plainly th burial-"buried with him in baptism"-implies p sight immersion. "Bury my dead out of my Abraham.

On another important part of this which Mr. Boardman has come grievous shall desire to touch in our next. need be offered for the fullness of our in this simple subject of Baptism being chief tests of faithfulness and childlike the Lord in these latter times

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