INDEX.

Footnotes

[1]. My authorities are “A voyage to Abyssinia, and travels in the interior of that country, executed under the orders of the British government, in the years 1809 and 1810, etc., by Henry Salt, Esq., F. R. S., etc., London, 1814;” and the personal testimonies of several of our missionaries to the east, who have related to me what they saw.

[2]. I assume what I believe to be demonstrable, that Paul was the author of the Epistle to the Hebrews.

[3]. “Carson on Baptism” (published by C. C. P. Crosby: New York, 1832), p. 117.

[4]. “The Land and the Book.” Vol. II, pp. 531, 534.

[5]. Below p. [175].

[6]. Maimonides, Issure Biah, Perek 13, in Lightfoot, Harmonia Evang. in Joan i, 25.

[7]. Maimonides, as above, in Lightfoot, on John iii, 23.

[8]. According to Etheridge, the final revision of the Babylonian Gemara was completed by Rabbi Jose, president of the rabbinic seminary at Pumbaditha, on the Euphrates, in the year 499 or 500.—Jerusalem and Tiberias, pp. 174-176.

[9]. Tract Pesachim, cap. viii, § 8.

[10]. This is clearly shown by Etheridge, in “Jerusalem and Tiberias.” Pp. 339 et seq. The same thing is largely illustrated in Blavatsky’s “Isis Revealed.”

[11]. Compare Ezek. xlvii, 2; John ix, 7. “Go wash in the pool of Siloam, which is by interpretation, Sent.”

[12]. Carson on Baptism, p. 167.

[13]. This reading is attested by codices Bezæ, Alexandrinus, Vaticanus, Sinaiticus, and is fully sustained by the internal evidence.

[14]. Wilkinson, vol. iii, p. 388; Abridged edition, ii, 349.

[15]. Lynch’s Dead Sea Expedition, p. 206.

[16]. Maitland’s “Church of the Catacombs,” p. 261. Also, Withrow’s “Catacombs,” p. 333.

[17]. “Several of them [Arabs of the Jordan] wore sandals, a rude invention to protect the feet. It was a thick piece of hide, confined by a thong passing under the sole at the hollow of the foot, around the heel, and between the great toe and the one which adjoins it.”—Lynch’s “Dead Sea Expedition,” p. 282. These thongs were the “latchets” of Mark i, 7.

[18]. “Ὕδωρ ἐπὶ τοὺς πόδας μου οὐκ ἔδωκας.” The preposition, επι, with the accusative, means upon, with the idea of previous or present motion,—to wit, (in this place,) of the water, poured and flowing upon the feet.

[19]. Gen. xxiv, 13.—; Ex. ii, 15-19; Judges v, 11; Ruth ii, 1-4; 2 Sam. xxiii, 15; 1 Sam. ix, 11; John iv, 7; Matt. xx, 1-7.

[20]. See Wilkinson, above quoted, and Smith’s Greek and Roman Antiquities, article “Balneæ;” and below pp. 200, 207.

[21]. Bryant’s Odyssey, Book X, 429-437.

[22]. Juchasin, fol 16, in Lightfoot.

[23]. Ps. cxiii-cxviii, were known among the Jews as, the Hallel, that is, Praise, being sung at the temple on the first of each month, and at the annual feasts.

[24]. See Ezek. viii, 16.

[25]. Lightfoot on this Feast and that of Tabernacles. Lewis’s “Origines Hebraeæ.” Pool’s “Synopsis,” etc.

[26]. Rabbi Solomon on Num. xxix, in Lightfoot on this feast.

[27]. Pool’s Synopsis, on John vii, 37. He refers to Grotius.

[28]. Lewis’s Origines Hebraeæ, p. 606.

[29]. “The Meaning and Use of Baptizein, Philologically and Historically investigated for the American Bible Union. By T. J. Conant, D. D.,” p. 158. The italics are by Dr. C.

[30]. “Antiquities of the Jews,” XVIII, vi, 2.

[31]. J. W. Etheridge, in “Jerusalem and Tiberias.” P. 105.

[32]. Sale’s “Koran,” chapter v.

[33]. ἀφ’ ὡν ἔθος αὐτο μιανεσθαι.—“From those things which custom causes to defile it.” Ἔθος, commonly means a custom grounded in law. (Compare Acts vi, 14; xv, 1; xvi, 21; xxi, 21; xxv, 16; xxvi, 3; xxviii, 17; etc.)

[34]. Philonis Judæi Opera omnia, Frankofurti, 1691, De Victimas Offerentibus.

[35]. Josephus, Antiquities, IV, iv, 6.

[36]. “Βαπτίσαντες τε καὶ της τέφρας ταύτης εἰς πηγὴν.” Τῆς τέφρας ταύτες is the partitive and instrumental Genitive, and indicates the ashes-in-water, as that with which the baptism was to be performed. (Compare John ii, 7.—“Fill the water pots with water.”)

[37]. Josephus against Apion. Book ii, 27.

[38]. That this altar was the expression of a blind though real groping after the true God, is distinctly attested by Paul.—“Whom therefore ye ignorantly worship, Him declare I unto you.”—Acts xvii, 23. To suppose as do some that the altar was erected by one who was uncertain which of the tutelary deities he should propitiate, implies Paul to have resorted to a weak pretense, founded on the mere jingle of words, which, so far from constituting an appropriate and impressive basis for his argument and appeal, would have invited the derision and contempt of his skeptical audience. He adopted no such artifice; but appealed to a recognized and affecting fact.

[39]. Plato, in Cratylo, xxii.

[40]. But Herodotus does not “represent” the manner of the purifying of Adrastus. Moreover, the legend of Crœsus and Adrastus, is fabulous, as appears from internal evidence (see Rawlinson’s note on the place); and with it, the theory of Grote, as to the Lydian origin of the Greek purifying rites falls to the ground. See Rawlinson’s Herodotus, Hist. I. 35.

[41]. Grote i, 29-35.

[42]. Ib. 530.

[43]. Smith’s Greek and Roman Antiquities, article, “Lustratio.”

[44]. Travels of Anacharsis, Introduction.

[45]. Ovidii Fast. ii, vs. 27-46.

[46]. Ib. iv, 633-640; 731-736.

[47]. Ovidii Fast. ii, v, 673-688.

[48]. Æn. ii, 717.

[49]. Ibid. vi, 229.—The (novissima verba) last or parting words, were addressed to the deceased,—“Vale! Vale! Vale!” Farewell! Farewell! Farewell!

[50]. Compare above, p. [138].

[51]. Euripides in Alcest. 398. See, also, Aristophanes in Eccl. 1025.

[52]. Rees’s Encyclopedia, article, “Lustration.”

[53]. Above, p. [175].

[54]. Κλυζω (klyzō) to besprinkle, to water, to rinse, to dash over. “The sea, besprinkling, washes away all the crimes of men.”

[55]. Iphigenia in Taur. 1192-1194.

[56]. Smith’s Dictionary, article “Mysteria.”

[57]. Smith, article “Eleusinia.” Compare above, p. [144].

[58]. “Ὑδρανος (hydranos), a waterer, a sprinkler with water; from ὑδραινο to water, to sprinkle any one with water, to pour out libations.”—Liddell & Scott’s Greek Lexicon.

[59]. Mosheim, Eccl. Hist., Book II., Part i, § 18.

[60]. As this work goes into the hands of the printers, the newspapers announce that “the Rev. Professor Campbell of Montreal has discovered that the Hittite and Aztec alphabets are identical, and by applying the latter to the former, he has been enabled to read inscriptions belonging to the ninth century before Christ.” Should this announcement prove true, it brings the Aztecs into a relation to Israel which the reader will at once recognize.

[61]. Sahagun. Hist. de Nueva Espana, vi, 37. In Prescott’s “Conquest of Mexico.” Vol. III, p. 385.

[62]. Tertull. de Baptisma, chapter v.

[63]. Ambrosii Opera, in Psa. li.

[64]. Ibid., in Apocal. cap. 6.

[65]. Ibid. Lit. ad initiandos. c, 7.

[66]. Carson on Baptism, pp. 265-268.

[67]. This is not the place to enlarge upon the present obligation of this law. In the above places, the reader will find it, as at first given to Noah, as expounded and perpetuated under the Levitical dispensation, and as again re-enforced upon the Gentile churches by the apostles. When and why was it abrogated?

[68]. Scrivener’s Collation of the Codex Sinaiticus, Introduction, p. xx.

[69]. Theodosia Ernest, Vol. I, p. 79. Published by the Baptist Publication Society.

[70]. Theodosia Earnest, vol. i, p. 80.

[71]. Jewish war. II. xiv, 3; and VI. x, 3.

[72]. Platonis Phæd., v.

[73]. In Smith’s Bib. Dict. article, “Jesus.”

[74]. Dale’s Christic Baptism, pp. 27, 29.

[75]. Josephus’ Antiquities, XV, iii, 3.

[76]. Armstrong on the Sacraments, pp. 48, 49.

[77]. See above, p. [100].

[78]. “Christic Baptism,” pp. 53, 56, 57.

[79]. Ibid, p. 76.

[80]. Alexander on Matthew.

[81]. The italics are his own.

[82]. The Prophets of the Restoration, by Rev. T. V. Moore, D. D.

[83]. Ebrard, in Olshausen, on the place.

[84]. Alexander on the Acts, in loco.

[85]. Augustinus de Nupt. et Concup. II, 29.

[86]. Alexander on the Acts.

[87]. Τουτο, in the neuter gender.

[88]. Ellicott’s Commentary, on Eph. v, 26. On the mode of baptism, circumstances detract greatly from the authority of divines of the English church. The doctrine of that body on the prerogative of the church to ordain rites and ceremonies has a double effect. On the one hand, it takes away the motive to a thorough study of the Scriptural evidence on the subject. On the other, it induces a sense of satisfaction in admitting that the apostolic mode of baptism was by immersion, and then pointing to the contrary form now in use, as an illustration of the exercise of the church’s authority over the matter. When to this is added the veneration cherished for “the primitive church” of the third and fourth centuries, in which immersion had gained extensive footing, and the recognition of that form in the rubric for baptism, hereafter quoted (below, p. [354]), we will be justified in looking farther before accepting, as conclusive, the judgment, however pronounced, of divines of that church.

[89]. Smith’s Dictionary of Greek and Roman Antiquities, article, “Balneæ.” The engravings referred to, will be found on pages 200, 207, above.

[90]. Βάψας ἀρύταιναν, αὐτος ἑαυτον καταχέασθαι, καὶ ειπεν ὃτι λέλουται. Theophrastus, Char. 16 (9).

[91]. Athenæus, Deipnosoph. xii, 6 (512).

[92]. Aristophanes, Nub. 1051.

[93]. Ἡνώγει ῥυτῶν ὑδάτων ἐνεγκεῖν λουτρὰ. Soph., Œd. Col. 1598.

[94]. Εἰσόκε θερμὰ λοετρὰ ἐϋπλόκαμος Ἑκαμήδη θερμήνη.—Iliad xiv, 6.

[95]. Σὺ δ’ ἀλλὰ νεκρῷ λουτρὰ περιβαλεῖν μ’ ἕα.—Eurip., Phoen. 1667.

[96]. Οὐκ οἶσθα λουτρὸν οἷον αἵδ’ ἡμᾶς ἕλουσαν ἄρτι.—Aristophanes, Lysist. 377, 469.

[97]. Sophocles, Antigone, 1201.

[98]. Πατρὸς χέοντες λουτρά. Sophocles. Elect. 84.

[99]. Οὐδε λουτρὰ προσφέρειν πατρί. Ib. 434.

[100]. Ἰῶμεν, ἀπολουσάμενοι τόν ἀπο τῆς μαχῆς ἱδρώτα τῷ Δαρειοῦ λουτρῷ. Plutarch, Alexand. 20.

[101]. Jewish War. VII, vi, 3.

[102]. The Meaning and Use of Baptizein, p. 88.

[103]. Review of Dale’s Classic Baptism, in the Baptist Quarterly,

[104]. “Meaning and Use of Baptizein,” p. 158.

[105]. “The Two Books of Common Prayer,” set forth by authority of Parliament, in the reign of King Edward VI, edited by Edward Cardwell, D.D., Principal of St. Alban’s Hall, Oxford, 1852.

[106]. Mr. George Grove, in Smith’s Bible Dictionary, article, “Palestine.”

[107]. Carson on Baptism, p. 251.

[108]. Did. Alex. xxxix, 716. In Dale’s Christ. Bapt. p. 342.

[109]. He alludes to a relation to the Spirit, supposed to be indicated in Gen. i, 2.

[110]. Tertullianus, De Bapt., ch. iv.

[111]. That ἡμων, the reading of the Textus Receptus, should be ὑμῶν, “your hearts,” is testified by a number of MSS., among which is the Sinaiticus, and is imperatively demanded by the connection.

[112]. The “Greeting” (Chairein) Acts xv, 23; is found nowhere else in the New Testament, save in James i, 1.

[113]. Alexander on Acts, xxi, 20.

[114]. Eusebius iii, 11; iv, 5, 6.

[115]. Etheridge’s Jerusalem and Tiberias, p. 71.

[116]. Etheridge, Ibid. p. 72.

[117]. Mosheim, Eccl. Hist., Cent. II., Part II., Ch. v, 1, 2.

[118]. Institutes, Book IV, chap, xvi, §37.

[119]. Dale’s “Christic Baptism,” pp. 430, 431.

[120]. See Alexander on Acts xiv, 5.

[121]. In Dale, Christic Baptism, p. 205.

[122]. Christic Baptism, p. 393.

[123]. Dale’s Christic Baptism, p. 162.

[124]. “Christic Baptism,” p. 158.

[125]. Pliny (Hist. Nat. vi, 35) states this kingdom of which Meroe, on an island in the Nile, was the chief city, to have been “now for a long time,” governed by queens, who transmitted to each other the name of Candace.

[126]. Alexander, in loco.

Transcriber’s Note

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

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

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

[95.34]But in order [?] adequate appreciationsic: missing word?
[121.20]And, when they left Eg[py/yp]tTransposed.
[130.31]about fifteen feet by seven and a half[,/.]Replaced.
[172.20]they s[ie/ei]zeTransposed.
[189.23]it may be, by traditon>, from the parents of the raceAdded.
[192.7][the goddess of water].[’]Added.
[211.24]it is interpreted, “to the elbows,[”]Added.
[220.21]whilst Paul used the[ the] wordRemoved.
[224.24]Heb. viii, 6.Removed.
[226.35]or the favor of the rabble[,/.]Replaced.
[235.5]that two years afterw[e/a]rd the evangelistReplaced.
[263.4]I have kept the faith[?/!]Replaced.
[276.19]to involve his government in[./,] chaos, God in the mysteryReplaced.
[326.16][(](loutra) libationsRemoved.
[334.16]“quickened as to the spirit[./,]”Replaced.
[340.12]and his rest shall be glorious.”—Isa. xi, [1, ]10.Removed.
[344.27]So, the prop[eh/he]cy cited by PeterTransposed.
[348.31]obscuring of[ of] the subjectRemoved.
[365.5][“]Likewise reckon ye also yourselvesAdded.
[354.9]That church had orginally incorporatedAdded.
[392.27]I have spoken unto you.[”]Added.
[401.12]the apostle repeat[a/e]dly and unqualifiedly assertedReplaced.
[410.16]and distributed a second cup[,/.]Replaced.
[420.7]Let him not become uncircumcised[.]Added.
[431.13]to observe all things whatso[e]verAdded.
[436.13]that believed on his name.”—J[no/oh]. i, 12.Replaced.
[464.12]signif[inif]icantRemoved.
[466.21]unclean (akathartoi), and holy (hagioi[,/.])Replaced.
[474.24]They [in-]include the Sinai constitutionRemoved.

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