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Many good and stroiw things were said in be half of MISSIONS During the Session of the Southern Baptist Convention. Subscribe to and read the Christian Index, if you would keep informed. ESTABLISHED 1821. She ©Kristian Qn&ex --- - Published Every Thursday at 57 South Broa Street, Atlanta. Ga. J. C. McMICHAEL, Proprietor. Organ of the Baptist Denomination in Georgia. Subscription Price : One copy, one year * 2.00 One copy, six months 1.00 Obituaries.—One hundred words free of charge. For each extra word, one cent per word?cash with copy. To Correspondents.—Do not use abrevia tions; bo extra careful in writingproper names; write with ink, on one side of paper; Do not write copy Intended for the editor and busi ness items on same shoot. Leave off personal ities: condense. Business.—Write all names, and post offices distinctly. In ordering a change give the old as well as the new address. The datoof labor indicates the time your subscription expires. If you do not wish it continued, order it stop ped a week boforo. Wo consider each sub scriber permanent, until he orders his paper discontinued. When you order it stopped pay up to date. Remittances by check preferred; or regis red letter, money order, postal note. “If you ever find it necessary to be dogmatic, be careful not to be bulldog matic.” The “Standard” pronounces this “sound advice.” Os course, it is; and it would have been no less so, if iij' had included a caution against being' ficedogmatic. For the lice-dog bark may be as annoying as the bull-dog bite is painful. An honest study of our own faults will lead us to exercise charity toward the faults of others. Harsh judgements and unqualified condemnation of others show ignorance of self. Humility always accompanies a knoweldge of our own hearts, and a free confession of our own sins. Pride has a lofty look. Its eyes are turned outward and are busy inspect ing the lives of others. It never looks within, or downward. It has a high look and a haughty heart. It is intolerant, self-willed, and blind to its own defects. Humility is the way to exaltation. Pride goeth before a fall. “Judge not that ye be not judged. For with what judge ment ye judge, ye shall be judged.” “Scribner’s Magazine” for April con tains certain letters of Thomas Carlyle never published before. In one of them this passage occurs: “I am the same complaining creature you have always known me, and shall likely continue such, I think, After all, as the Psalmist has it. “Why should a living man com plain?’ Because he is a fool, Ido surmise, and for no other reason!” “The Chelsea philosopher,” as he was called in his la ter years, does not evince the qualities of a good concordance, when he ascribes the question of Jeremiah the prophet to the Psalmist; but he manifests a higher quality—a discernment of the incurable folly attaching to the spirit of complaint and an honest confession of his own par ticipation in that folly. Carlyle here writes himself a fool; and every man who is disposed to be discontented with his surroundings and associates, to mur mur and to find fault at every step in life, might as well add his name to Car lyle’s. Beyond all question, that is just where it belongs, and while he may hesi tate to put it there, his friends are ready enough to do so for him. Francis H. Rowley, correspondent of the Standard, Oak Park, 111., is dread fuly exercised over the treatment of “Colored Men on Southern Trains,” and also over the lynching of negroes in the South. The emotions of Mr. Rowley were stir red by a paragraph which inadvertently found its way into the columns of the Standard stating that no special cars were provided for negroes on Southern railroads, but that first and second class tickets were sold, and that the negroes being too poor to buy first-class tickets, had to ride on second-class cars. Mr. Rowley referred the matter to Judge Tourgee, the special friend and guardian of the negro, and the spiteful hater and misrepresenter of Southern whites. The Index will not undertake to correct the untrue statements made by these strife mongers, and bloody shirt shakers. It has been done a thousand times, and yet, the slanderers continue to deal out their tales of woe about the negroes in the South. The Index con nives at no violation of law. It is, and has been, all the time, an uncompro mising foe of mob law. But, at the same time, the Index thinks that Mr. Rowley and Judge Tourgee, and other South haters, have as much as they can do to rectify the wrongs right at their own doors before they turn their tearful eyes southward, or charge southern people with inhumanity and cruelty. It will be a very busy day with the Baptists, when they undertake, like the chief butler of Phoraoh. to remember all their faults. To facilitate the task, should they ever attempt it, we would remind them of a fact stated by Dr. Hawks in his History of Virginia Episco- Sacy. Once, at the request of Jones of fayland, enquiry was made of John Wesley, “whether it was true that he had invested persons with the Episcopal character, and sent them to America. After |some hesitation," says Dr. H., “he admitted the fact, and assigned as a reason for his conduct, that after the Rev olution each denomination was making efforts to swell its numbers, and the Baptists particularly were greatly in creasing to the injury of the Church. He had, therefore, taken the step with the hope of preventing further disorders." The Christian world, then, owes Methb dist Episcopacy to its supposed efficacy as a specific against the increase of Bap tists; and whenever Baptists begin to sit down among the ashes and to cast dust on their heads as sorrowing delinquents, the fault of having given occasion for it must call for one or two handfuls, ac cording to their greater or less sense of the enormity of that fault. It Is doubt ful whether any humiliation of theirs can take the character of “satisfaction" with out this; that is, from the Hawks point of view. And the fault, probably, is greater still from the Wesley point; the fault, namely, of having gone on increas ing just as if no such specific had been devised. It will be difficult, wo fear, if not impossible, to bring them to a thor ough repentance hero: they will bo slow to affiict either their bodies or their souls for the increase which brands this eccles iastical specific as not less ineffectual and useless than the simples and drugs, “the boluses and pills," the absurd pre scriptions, the ludicrous Temedies, which make the “Primitive Physic” of Wesley an object of amused and pitying, if not scornful, laughter in Mediclnu, JHjc fljristian Siiiur. | 11 94 RmtSwos' d/ IN THE SPIHIT ONTHELOED’SDAY. “I was in the Spirit on the Lord’s Day.” Rev. 1: 10. “The Lord’s Day:”—the day of our Lord’s resurrection, the first day of the week" This is the only place where the day is so named. No formal enactment, either by our Lord or his apostles, changing the Sabbath from the seventh to the first of the week, can be cited, but all the force of apostolic example, together with the example of our Saviour after his resurrection, estab lishes the position that the first day of the week, is the proper day for Christian worship and rest. John 20 ; 19, 26, Acts 20: 7,1 Cor. 16: 2. I think this was also the day of Pen tecost. It is probable that at first it was not observed as a day of secular rest, but only as a day of special worship. I think it probable also, that the apostles and early disciples continued for some time to observe the Jewish ceremonial Sabbath, while meeting on the first day for Christian worship, but as they gradually gave up Judaism* the first day grew in im portance, both as a day of .rest and worship, until it finally supplanted the seventh as the Christian Sab bath. On this day was completed the victory of the cross. Hitherto Jesus had been the despised and rejected Nazarene, and when his enemies saw him buried they rejoiced in their sup posed triumph. To-day he arose a triumphant Conqueror, and his grate ful people who have participated in the benefits of his victory have ever observed the day as a day of rest and rejoicing, of worship and thanks giving. With great appropriateness John calls it “the Lord’s Day.” No other day in the week is so well calculated to stir within us, feelings of loyalty and praise. It should ever be devoted to him whose name it boars. The Spirit refered to is, of course, the Ilofy Spirit. To be “in thtf Spirit” is to be under the influence and power of the Spirit. It describes that trance, or ecstacy, in which the prophets were placed to receive vis ions and revelations. Ezek. 37 : 1 Acts 10: 10. I do not think any different meaning is to be attached to the phrase as applied to Christians of the present day, from that which is attached to it in this passage, ex cept that the Spirit was given in a larger measure and for a special pur pose. The expression is sometimes used by persons in prayer, and 1 think legitimately. They only mean to express a desire to have the Spirit’s gracious influence. It is to make the prayer we are encouraged to make by precious promises and by direct instruction. John 14:16; 16:7, Luke 11: 13. This state of mind bears an im portant relation to the day and it 8 duties: 1. It is essential to a proper dis cernment of the day. It is “the Lord’s day.” This fact can be ap preciated fully by such only as are “in the Spirit.” To the unregener ate the day is at most but a day of rest —of cessation from labor. Its relations to the worship of God, and to Christian life and character are all hidden from his eyes. And there are professing followers of Christ who fall short of this spiritual dis. cernment of the Lord’s day. The degree of recognition of the sacred ness of the Sabbath is a good indi cation of the state of grace in the heart. 2. It is essential to the fullest en. joyment of the day. To the uncon verted, the Sabbath is often irksome, and even professing Christians who are not “in the Spirit,” sometimes find it difficult to dispose of the day’s weary hours. Such persons often resort to visiting, or secular reading, or to sleeping, to dispose of time the laws of the land or their own con sciences forbid being employed in secular labor. But for him who is “in the Spirit,” how keen the enjoy ment of such reflections as the Sab bath is calculated to engender! What blessed memories! What glo rious visions! The resurrection, with all the thrilling incidents connected with it, is brought to mind by the sacred day. Tho accounts of the resurrection acquire a new interest when read on “the first day of the week,” and this interest is still furth er enhanced if tho hour when each jivent ooourod is selected. The visit. ATLANTA, GA., THURSDAY. APRIL 27,1893. of the women to the sepulchre “very early in the morning, when it was yet dark,” and the subsequent visit of “Peter and that other disciple; ” the afternoon walk to Emmaus, with its touching incidents; the rapturous joy of the disciples on receiving convincing proof of the resurrection, and our Lord’s first five epiphanies after that event, are all incidents of the first day of the week, and in the minds of God’s people, are insepara ble from it. Moreover, God has given to the day a typical character. Heb. 4: 9. To him who is “in the Spirit” there is no more beautiful and expressive type of the “rest that remains to the people of God” than the serenity of a quiet Sabbath. For such an one the genial sunshine of spring, the blooming fields and forests of sum mer, the golden harvests of autumn and the coldness and barrenness of winter all serve the same purpose— to give him thoughts of heaven, some by illustration and some by contrast. “Day of all the week the best, Emblem of eternal rest.” 3 1 It is essential to a worthy dis charge of the duties of the day. Ac ceptable worship can be rendered by such only as are “in the Spirit.” Without the Spirit’s aid, all service becomes formal, dead. John 4: 24. “In vain we tune our formal songs. In vain we strive to rise, Hosanah’s languish on our tongues, And our devotion dies.” We may have the Spirit, Ist. By praying for Him. Luke 11:13. 2nd.* By avoiding those things that dis please Him. Eph. 4 : 30, 1 Thcs. 5 : 19. "Return, O holy Dovo, return, Sweet messenger of rest; I hate the sins that made thee mourn, And drove thee from my breast ” 3rd. By doing those things that are pleasing to Him. John 8 : 29, 1 Johu 3 : 22. Blessed days of earth, and nearest akinjto heaven, are those Sabbaths when we are “in the Spirit.” May there be many such to all my readers. W. M. Burr, Dothan, Ala. Gen. 2,18 —“The Lord God said, it is not good that the man should be alone, I will make him a help-meet for him.” The relation of man and wife is the first of all human relations. This is the foundation of the family, the state, and the church. If the first man is the son of God, the first wo man is the daughter of God. In the account of woman,s creation, we have first, the declaration of the Lord God, man’s creator and father, that his being alone is not good for him. Ho is created not a hermit to live in uncompanioned solitude. He is no Caelebs and Coenobite, to live in the company of others, who are of the same sex with himself. He is cre ated social, and his greatest earthly need is female companionship. After he has received a planet for his residence, an ocean-encircled earth, encased in a translucent at mosphere, through which tho lights of heaven shine upon him, he is still poor. Something more than this teraquoous globe* with fish and fowl and beast stocked with lamps hung in the heavens, and fruits and flowers springing from the earth—something that even communion and converse with the creator supplies not, a com panion—one at once like, and unlike himself. Inferior it may be in some respects, yet an inferiority that is rather a superiority, or at least the difference is so tempered that the result is a moral and social equality, without rivalry or conten tention. Before receiving the Creator’s crowning gift Adam is made to feel his want. Tho animal creation, the Lord God causes to come into Adam’s presence, it is said to seo what he would call them, i. e. not that God might see it, but that the animals themselves should learn their names from their immediate master and owner. These lower or ders, though they be God’s creatures, yet are they by him subjected to man’s dominion. They do not hold directly from God, nor do they com municate directly with Him, but they are immediately under man, and through man they serve God. It is by obeying man, they gloryfy God. They are caused to present themselves before Adam, to receive their names from him, whom they ars to recognize as their master. They w’ould afterward know those names, come at his oall and do his bidding, This naming was man’s inaugura. 1 tion into his office of lord over the animal kingdom. It is his corona tion. The receiving their names not from God, but from Adam, is the oath of allegiance on the pa A of the animals, and their recognition of his vice-royalty. It is God who names man. For man, while to all else he is lord, to God he is servant. This naming is as far as we know, the first exercise of the human intellect, that divine faculty of knowledge, of investiga ting the works of God, and ascer taining the truth hidden in every created thing. For now these names were descriptive of the natures, and pointed to the uses of these animals. Such Lordly naming is founded upon insight into their structures, and foresight of their services. Perhaps we might from this take an educational hint. Os all the occupa. tions of human beings, none is more honorable, more holy—none more indispensable to the well-being of human society, than the occupation of Teacher. The services which teachers render are of such para mount importance, such exceeding utility, that it is certain no free government coujd last, no civiliza tion exists without them. Christ’s principal designation, in the memo irs of his life, death and services to mankind, which we have from the pens of Matthew, Mark, Luke and John and which memoirs constitute the most vaulable contribution to earth’s literature, I say in these memoirs, the chief title of him is the Teacher. The titles, Kaiser and Pope, King and Prince, Emperor and President, I know are held more honorable. But in very deed Teach er is the greatest of titles, and teaching the usefulest of occupations. Os all learning, none lias any lasting value, but the leariiing of the an swer to Pilate’s “what is truth?” Poor Pilate, a governor, rich from the exactions of a plun dered province, Pilate put this ques tion to the Teacher, and stayed not to hear the answer. God’s law is truth—and all true learning, is the learning of God’s law, not in the narrow sense, Jewish Rabbis would restrict it to, the 5 books of Moses—but God’s law as revealed in his entire word, and in his universal works. And the true teacher is ho who helps us to this learning. Truth is the end of the intellectual powers, it is their God appointed aim. To ascertain truth did God adapt them? In the ascer taining of truth is their healthy ex ercise, their pleasant excitement, their food that nourishes, strength ens and develops them? Now I do not know but what God, who is the great teacher points out to us, that here in Natural history is the proper beginning of that educatioual pro cess, which has for its object to seek and and find the truth hidden in God’s works. One of the consequences of this first exercise of the human intellect ual faculties, was the discovery that these animals were in pairs, male and female, with mutual adaptations to each other’s needs, and to the con tinuing of their several kinds upon the earth. But for himself, the man found no such counterpart, less in lordly strength, but superior in sweet loveliness, fitted to boa companion, share his thoughts, and supply his wants. Thence arose the sense of loneli ness, a feeling of incompleteness. How little could he foresee that in his own wondrous frame, by the God,s master hand shaped from dust, Jay the foundation of a structure which, in its adaptation to all his wants, whether of the soul or the body, surpassed in beauty of design, in finish of execution, in variety and usefulness of service all that had hitherto met his wandering eyes, whether upward turned to gaze up on the sun-lit, star-studded sky, or dowuward bout to survey the richness and glory and beauty of the virgin earth, or wh< thcr he looked around him upon tho diverse shapes of life, that frolicked and fed in pastures green, or birds of varied plumage that with tuneful songs en livened tho primeval woods. How powerless was he to conceive, that after all tho Lord God had given him, there was yet in store for him a gift, that did incateulably, unutter ably outdo all tho rest, a something 1 that in the language of one of the most gifted of his sons “looketh forth as the morning, fair as tho moon, clear as the sun, and terrible as an army with banners”—a crea tion at once the frailest, and the mightiest, so weakly yielding, so strongly conquering, beautiful, bright, lovely, sweet, incomparable woman. Jehovah God’s last, best, richest, crowning gift to man, else ever in Eden’s bowers imparadisod, a poor, forelorn, discontented, un blessed and useless being. Having thus made Adam sensible of his want, the Lord God caused a deep sleep to fall upon him. Os this sleep, when I read, I cannot holp thinking of Jeremiah’s words, •‘Upon this I awoke, and beheld; and my sleep was sweet unto me.’ Surely this sleep of Adam might, if any other, be called a sweet sleep, that was to be followed by an awak ing to see, what Adam saw, when next he opened his eyes. “And the Lord God took one of his ribs, and closed up the flesh instead thereof.” Oh! blessed diminution of Adam, to be followed by such a rich increase, , and this rib did tho Lord God build ! into a woman, and caused her to . come unto the man. Here is woman’s origin—out of man. In passing I may say that , man is always looking outside of !, himself for something wherewith to content his restless soul. But broth er, look within. God’s plan of con , tenting thee, is to bring out of thee, , what his created word put within . thee. Happiness, blessedness—the I true riches, the peace that passeth all understanding, are withiu thee, not eutside of thee. They are not circumstances, things standing I around thee—they are rather, if I might be allowed to use the word m its literal sense, instances, things m standing—they grow from within, they come not from without. ’ I have several observations to • make here. 1. The rib by God’s art builded into woman, is taken from the side t of Adam, not from the head, or the foot—as if woman was either to be 3 mistress or slave—but from the side, 3 as if to be a companion, not so tall, i but still tall enough to go arm in > arm with him as his equal. Not so 3 tall as the man, who is the lord ani i mal—but yet so winsom, that this , lord animal would kneel as suitor to j her as readily perhaps, and certainly , more willingly, than ever any subject I animal kneels to him. 2. This rib that walled in his dis contented heart, is builded into a something that brims the measure of his content. She is partly of man but more of God. That unsightly rib, against which the first of discon tented heart, ever beat—how small a foundation, how inadequate for that , superb structure, a million times more splendid than Solomon's tem . pie exceeding magnificat and famous ! throughout all lands though|it was. 3. Woman is God’s building—she is God’s chef d’oeuvre. In His oth- 1 , , er creations we had seen strength, vastness and beauty too. We had admired the everlasting hills, their roots hidden in the earth, and their summits raised above the clouds. Ocean’s vastness, and the might of his waves. The Sun’s splendor, the moon’s softer sheen, and tho lustre of the stars. The painted petal of tho flower, which unfolds its loveli ness to the sun’s kiss and breathes upon the wanton breeze its fragrance. But now in woman, we behold, if I may say so, tho transcendant art of tho Creator in producing a char acter, which in form, in size, in color. 1 in softness, combines everything there is of beauty, elegance and 1 loveliness elsewhere in creation—in somuch that human imagination has laid all nature under contribution, to furnish forth an inadequate pict ure of this sun of all swdet perfeo- I tions, which the Divine artist gath , ered together and placed as a crown ' upon her who is this last creative , act, and the crown of Eden,s bliss, i Remember, oh! woman, thou art i God’s building—builded for no . mean use. Bo thou therefore holy and wise, studying to bo what thy Creator designed thee—a help-meet I for man, thy Creator’s Son and es tamped likeness. Study to holp him ■ by the cultivation and practice of all ; virtue—to holp him into all that is ;! good and perfect, even the will of i tho God who gave thee to man, that | thou might boa mate worthy of his ;, high birth and holy calling. Now when Adam waked out of that blessed sleep and saw coming toward him that form,Jwherein every species of loveliness had made its chosen residence: he exclaims with unrepressible and inexpressible rapt ure—“ This time what I see, and what I’m called on to name, is bone of my own bones, and flesh of my own flesh—she shall be named wo man, for out of man was she taken- He had fallen asleep, lonely, dis contented, unhappy, poor in Eden. He woke, and content, society, happiness, riches were his! Ah! father Adam, in this last of thy namings, that naming, which with thee is an act of soveranty, and with the creature named is the sub mission to this soveranty—lt may be, father, thou hast gained a new sub ject unto thy kingdom, or rather she is a whole kingdom by herself and richer than all the rest of thy dominions put together. I say fa ther, I fear me, this is a kingdom thou wilt find hard to rule—alas! too hard for thee. Thou wilt hold the reins, but she’ll tell thee where to drive. One of these days, as thou with pompous stupidity, boldest the reins, she’ll bid the drive out of "Eden— and out wilt thou go slave-king, though Death stood in the way. The Lord God said, “Eat not”- The woman said, “eat." The man eat—Eden was wiped from earth’s map, and earth herself was honey combed with graves. Oh! the mighty and sometimes fatal power of sub ject woman! But the all-merciful forsook not his unhappy children, but through the blessed virgin, re stores to man all and more than the first woman lost. Man through the first woman lost earth. His heaven-lit home, became his dark grave. Through the bless ed'virgin, he gains heaven, ■where light is without darkness, life with out death, and joy without sorrow. God pronpunovs the fi'Mt lsv<lof wedlock. “The man shall leave father and mother, and shall cleave unto his wife, and they twain shall be one flesh.” The human race was originally a unit—one. This unity the Creator halved—made two. But it was not to remain divided, God rejoined the divided halves, or daining “they shall be one flesh.” A man is not a whole human being He is not an integer, but a fraction |. So the woman is not an integer, she too is a fraction L Put two halves together you get a whole number, one. The first man was ex actly |, the first woman exactly J These 2 halves joined became 1- I have seen mstantes where the man seemed only 1-10, and his wife 9-10 Still add these fractions, and the sum is still one. I observe upon this law of wed lock, that as the relation of man and wife is the oldest of the social rela tions, so is it the most intimate. Parent and child are not so close, as man and wife. No other union is so absolute, so perfect, it is a union which makes two, one. All inter ests, hopes and fears become one— all joys and sorrows—joys doubled, sorrows divided. It is the holiest, sweetest, and best of all the earth unions. In Ephesians Paul tolls us, this union is type of the union of the Christ and the church. This latter union is the ideal union. The Chrst and the church are one spirit. The man and his wife one flesh. This union of the man and his wife in the flesh, being the representative of the union of the Christ and his church in the spirit. Until the Christ came therefore, neither could the sacred nature of the marriage relation bo understood in full, nor could its re sultant duties be so clearly ex pressed. From the above, wo deduce the following as the natural laws of wed lock. !• The motive to this union is love. This is a contract of unselfish pure, and chaste love. This con tract is voided by death. Death that sunders all the ties of flesh. There is not in nature any provis ion for sundering this relation, but death alone. When love forms this union, and death alone dissolvse it; when the two contracting par ties are loyal to their engagements, then is this union the source of the sweetest delights and purest pleas ures, and greatest advantages of all the unions which death terminates. On the purity of this relation is based the justice of civil government, the sanctity of ecclesiastical polity, the prosperity of industry, tho peace of society, and the salvation of the hu man race. Brother Minister, Working Layman, Zealous Bister Wears strivlngto make CTlie Index the best of its kind. Help us by securing a new subscriber. VOL. 70—NO' 17 For Christian Index. INFANT BAPTISM. This subject has been called tom mind recently by Bro. Hillyer’s ex perience in Florida, and in this com munity in an effort to establish a Presbyterian church. The preach ers had much to say about it in the effort to get parents to have their un baptized children, baptized, as they call it. They insisted on the people all to attend, and they promised to show that it was right. Now it would not perhaps be so much our duty to notice these things, if it was not that some of our members are mixed up with pedo-baptists in mar riage, and have a struggle to resist persausions offered, or, as it some times happens, they yield and suffer their children sprinkled. I was not present, but heard they claimed it to be Scriptural; 1. Because of the Abrahamic cov enant. This covenant they claim was a per petual covenant, embracing not only the blessings promised to Israel as a nation, but also those spiritual bless ings for spiritual Israel. And as Jewish parents must circumcise their children to secure the blessings of their covenant to them, so Christian parents must baptize their children to secure the blessings of the new to theirs. In answer to this, it is only neces sary to say that the children of Jew ish parents are, by their natural de scent, as mnch the progeny of Abra ham as are their parents, and being so, are, by their natural birth, enti. tied to all the blessings promised in that covenant, if they comply with the terms prescribed. Christians are the spiritual children of Abraham, by having a like spiritual birth, through faith, with him. They can not by natnral birth transmit a spiri. tual nature to their children, so the children of Christian parents have no relation to Abraham, natural or spiritual, until by grace, through faith given to them personally, they be come his spiritual children. 2. They claim that circumcision was the seal of the first covenant to Abraham’s prosterity, and the Jew ish parent who neglects to have his children circumcised was to be cut off; so baptism is the seal of the new covenant, and for the same reason Christian parents who fail to have their children baptized will be cut off. Here is baptismal salvation straight for the cutting off in the law of circum cision is a cutting off from the bless ings promised under the law, and if the rule applies in the new, as claim ed, then the failure to have the child ren baptized cuts off from the bless ing in Christ. Thus salvation rest s upon child baptism. But where is the Scripture showing that baptism is the seal of the new covenant? It cannot be found. The Holy Spirit seals in the new. Circumcision was the seal of the covenant by which God promised the land of Canaan to Abraham and his posterity as a possession forever, this, and nothing more. Gen. 17: 7, 14. This is their sealed title deed to that land. Losing; it, they fail to have a title, and cannot successfully claim it. Therefore whether Chris tians or not, the Jews must keep it up or lose their rights under it There is nothing like this said of baptism. If baptism is a substitution in the new ;for circumcision in the old, where has the amendment been made by which females are admitted to the rite of baptism. Circumcision was only enjoined as to males. 3. They asserted that baptism in the new was established in lieu of circumcision in the old. But asser tion is not proof, and when they at tempted to get Scriptural proof the nearest approximation was Col. 2:11- 12. “In whom also ye are circum cised with the circumcision made without hands, in putting off the bo dy of the sins of the flesh, by the cir cumcision of Christ: buried with him in baptism, wherein also ye are risen with him through the faith of the op oration of God, who hath raised him from the dead.” Here both baptism and circumcis ion are spoken of in the text, but not one as a substitute for the other, by any means. 1. The circumcision spoken of is without bands, in ward, not outward. Baptism is out ward, not inward, and with hands, (Continued en Bth page,)