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;
A VIEW OF BAPTISM,
FROM THE
GREEK TESTAMENT.
IN THE
LiosiT o:r ti3:e q-osipel.
BY
REV. BURNTHORN MUSGRAVE.
§
\ C. Milner
lALIFAX, N. S.
'#**'^
i>.
t
CKTIILE STS.
^22S@S§??^^
( '
^/' C
A VIEW OF BAPTISM,
FROM THE
OREEK TESTAMENT,
IN THE
Lio-iaza? op^ TiaiE
a-osi=EL.
BY
REV. BURNTHORN MUSGRAVE.
PRICE FIVE CENTS.
HALIFAX, N. S. :
Nova Scotu Pri^kvo Compant, Cornbk GaA«v..L- .no Sackv.o.b- ^^ ^^ ''
M
.fc*^
/V%oC»
/ ■ V /
/ / /
A VIEW OF BAPTISM,
From the Greek Testament, in the Light of the Gospel.
JT IS supposed by Baptists that what they call
''nnmersion" is the only true form of Christian
Baptism ; and that the only proper recipients of this
ceremony are believers, as believers, on the profession of
their taith.
The first idea, of "mode," involves a question in
Oreek scholarship ; the second idea, of " subject," is
purely a matter of Scriptural intelligence.
1. The verb " Baptizo " is not a word of the purest
Attic Greek : it is not to be found in Thucydides in
Xenophon,orin Demosthenes, in Euripides, in Sophocles
or m ^schyltfs.
Greek verbs ending in "izo" are verbs of intention and
effect, never of mode. Thus, " hormizo" is " to bring a
snip into harbour": "horizo" is "t- set up a boundary "
"to Jimit": "emphanizo" is "to liake manifest" "'to
exhibit ": " eggizo " is " to draw near ": " sophizo "is " to
make wise" : " photizo " is « to enlighten" : " hubrizo " is
"to insult": "elpizo"is "to expect": "thesaurizo" is
to lay up treasures," " to hoard."
It is simpi V impossible to attach the idea of exact
mode to any of these verb.s.
In consistency with tlie force of other Greek verbs
of the same termination— Dr. Angus, in his Handi)ook
of the Enjrlish Tonj,^ue, (at page U, of my edition)
writes,— "For Baptize' the Anglo-Saxon was 'fullian,'
to perfect, to make full, to purify." Accordingl} , the
proper distinctive meaning of the Greek verb " Baptizo"
is "to make full, to flood so as to fill, to drench, to
saturate."
Thus in Scripture, on the day of Pentecost, (in
Acts 2:4) we read, " And they were all filled with
the Holy Ghost." Our Lord, using this very verb,
had told His disciples "John indeed baptized with
water, but ye shall be baptized with the Holy Ghost
not many days hence." Our Lord also, after His
own ceremonial Baptism by John, used this same verb
to foretell that He should be filled, or saturated, with
suff-ering— " I have a baptism to be baptized with, and
how am I straitened till it be accomplished !"
And there are three uses of this verb in common
Greek which verify strictly this meaning.
The coast is said to be "baptized" by the tide.
Drunken men are said to be "baptized" with wine!
Ships which ship seas are said to be in danger of being
" baptized," i. e., filled. Internal saturation is essential
to the proper use of this Greek verb " baptizo," while
there is a proper Greek verb, " bapto," for the sudden
insertion into, and withdrawal from, a liquid.
Bu fchi« word "bapto/- "to dip," is never once
applnxl to Christians in the New Testament. On the
other hand, another ecclesiastical word of intention and
ettect-" rhantizo." from the Septuagint. (anala^ous to
baptizo, and almost synonymous with "rlmino" the
proper Attic word which means " to sprinkle") is apnlied
to Christians in Hebrews 10:22. in a very ma", ked
passage, which describes real Christians as "sprinkled
as to the hearts from an evil conscience, and washed as
to the body with pure water."
The compound Greek verb for " washed-off " is again
applied to disciples in 1 Cor. 6:ll_(in the middle
voice.) " but ye have M^ashed-off yourselves for your-
selves." '^
And our Lord uses both the proper Greek verbs
for washing (that for complete bathing, and that for
partial washing,) in John 13:8. 10. when he says-
it I wash thee not thou hast no part with me
he that is bathed needeth not save to wash for hhiiself
(middle voice) his feet "
We find the comn.encement of the practice of
Christian Baptism in John 3 : 22, and 4:1, 2.
Our Lord's missionary injunction after His Resur-
rection must consist with that practice of His disciples
which he had previously sanctioned.
But our Lord's own baptism by John (which was a
submissive acknowledgment of Jehovah's prophet and
a ceremonial preparation for His own ministry according
to Levitical requirement at thirty years of age) could
6
not in reason be identical with Christian Baptism : for
the essence of Christian Baptism is that we " put on
Christ," (Gal. 3 :27), that we are "baptized into. or unto
Christ Jesus " (Rom. 6:3); and -t is inconceivable that
Chris*) shouhi put-on Himself, or that He should be
committed, (i. e., entrusted) or diseipled to Himself.
Our Lord, as our substitute, fulfilled the ceremonial
as well as the moral law on our behalf ; and this cere-
monial law (Exod. 29 : 4, and Levit. 8:6) enjoined that
the priests weie to be first washed with water, then
anointed with oil, and afterwards spiinkled with blood.
Our Lord accordingly as our High Priest was first
washed by His forerunner, then anointed by the Holy
Ghost from Heaven, and afte.wards sprinkled with
blood, when He tasted death on Calvary.
(Blood is always the symbol of death, as oil is that of
grace, and water is that of cleansino-).
And these several baptizings by washing, by pouring,
by sprinkling, in Exodus 29, were particular instances of
some of the "various baptizings" mentioned in Hebrews
9 : 10, (translated " divers washings ") under the Leviticai
dispensation. These ceremonial purifications, (or syra^
bols of cleansing and qualifying) are indicated in the
New Testament by the plural of a Greek noun
" baptismos," used in Mark 7 : 4, and Hebrews 6 : 2, as
well as in Hebrews 9:10; but the one real internal
baptism of Christians is invariably described in the
singular by another cognate noun of eflfect, " baptisma,"
" baptizedness "— as in the passage "one Lord, one faith,
one baptizedness" (Eph. 4:5): " for by one Spirit are we
all baptized into one body ; and have been all made-to-
indrink one Spirit," 1 Cor. 12 : 13.
Unless we understand the distinction of meaning
between baptismos, an external ceremonial rite, and
baptisnia, an internal spiritual reality, we canfiot recon-
cile the statement of Hebrews 9 : JO with that of
Ephesians 4:5; nor can we comprehend the force of
1 Peter 3 : 21, which distinguishes the efficacy of the
antitype which " doth now save us " (the internal reality
which includes the response of a good conscience towards
God through the resurrection of Jesus Christ), from
the futility of the external type wl \ figures the
putting away of the filth of the flesh.
In order to discover the most scriptural form in
which the rite of Baptism can be administered by
pastors and missionaries, we must revert to the state-
ments in John 3 : 22, 26, and 4 : 1, 2. It is plain that
our Lord's disciples did in His life time on earth make
other disciples to Him by baptism. But no account of
their mode is given in the New Testament, while the
Holy Ghost has clearly apprised us that "Jesus
Himself did not baptize." We who hold our Lord's
divine nature can see that any administration by
Himself of the rite would have conferred that internal
reality which He alone can give to the symbolical water
baptism. A sharp distinction is made by John the
Baptist between water baptism and the real spiritual
baptizedness. "I have baptized you with water but
8
Mark 18. And this Vital distinction is affirmed bv
Jehovah's prophet, in every one of the four Gospe L as
though ,t were repeatedly and sejlulonsly revealed ll us
as most momentous matter. ,. '™ » us
It is recorded once in John 1 : 33, that John the
Bapt St was limited to the use of water by inspired
d reetion. It does not follow that he baptized the
know that he preached to the people ■■ the baptizednrs
IndTwr'/";"'''^'^ '■'"■ ""^ -""-on 'of si-
ne GrteW "'' "' *"' '" ^^P'-^-' "■« Savio„;.
The Greek proposition "en" tells us nothing of mode •
tor this same preposition tells us that •■ they that lake'
and hat they ..were baptized by, or with (en) the Holy
Ghot, when • the Holy Ghost fell on them as on li
at the beginn ng," Acts 11 -li ifi a j .i,- °" ^
acts 11 IK ir ■ ■ ' •*"** '"^"^ passage
(acts 11. 15 16, m connexion with Acts 10 • 44 4M
proves absolutely that the verb " baptizo ' does not
express dipping. How then did Christ's disciple c«-e
monially baptize fresh disciples ? ^
Our Lord was a Jew .- and his first disciples were
W and t e declaration has come to us ? 1 ou
Lord own ips-« Salvation is of the Jews" hI
ca. cleansing, a ce^ret:XrSrn^ ;rhrtwt
such precedents-one for the congregation L Cnbers
19 . 19, and one for thejeper. in Leviticus, 14 : 7. 8.
(Sin is the leprosy of the soul : and Christ's Church i^
fZlr ^' ''^" "'^ ^"^"^ '^ ^'- 'or cleansing
Both these precedents demanded a public snrinkUnc.
and subsequently a private bathing. '^'^^^^'^S,
A perfect typical "baptizing" has two pa.ts-the
first hgurat.ve. simple, and decorous for T pub
seZTl ; the second personal, private, Ir'ouJ
seeking or, and actually appropriatir.g to self the
benefit betokened by the first
As the first discioles nf r^,^t^ c •
„ . , ,, , ''^ipifs or our buviour were nnf
pnest.. and „, ,Heir action .,i,„p,y ..di.cip •■" o
oest s „tod to guide the practice of the earliest Chri,
•an dascples. And if our „ ,noH inference on «,
matter appears at all weak; our „ posteriori proof
blazing and conclusive. • l"ooi is
The averment is this-that a perfect Baptisn.al cere-
mony consists of two part.,, a prior public tvZ,
sprinkling and a subsequent private typical bib,,
washing, cleansing. ""^ o.icning.
The passage in Numbers I»: 19, 20, isthi.s-"And
he ttrd" r"""/""' ^Pri"kle upon the unclean on
the thiid day and on the .seventh dav: and on the
ZT 7, 'r '"''" P""*^- hi-elf and wash hh
clothes and bathe himself in water, and shall be elea^
a even. But the man that .shall be unclean and shall
"Ot purify himself, that soul shall he cut off fro.
10
among the congregation, because he hath defiled the
sanctuary of the Lord : the water of separation hath not
been sprinkled upon him : he is unclean."
This double ceremonial purification is referred to in
Ezekiel 36 : 25, where Jehovah Himself promises to
perform for His people the dual realities typified in
Jewish symbol Jehovah engages first to sprinkle
(Why to sprinkle." except that he refers to His own
cerenionial appointment ?) clean water on His people
that they may be clea ; and secondly, to cleanse them,
Himself, from all their filthiness and from all their
Idols.
The same double type Is recognized in the New
Testament-in Hebrews 10 : 22-where we are repre-
sented as " sprinlded (in) our hearts from an evil
conscience, and hatheA (in) our body with pure water."
(The " pure water " is the word of God. John 15 • 3
and tph. 5 : 26.) And the same two emblems of cleans-'
'ng ara alluded to by Ananias in Acts 22 : 16. when he
urges St. Paul-" And now why tarriest thou ? Stand!
ing up baptize thyself (first emblem); and wash away
or thyself thy sins (the second emblem); calling for
thfLord ' ''''"'^ ''"^'"" ""^^^""^^ "P"" *^^ "^^^'^ «f
(Paul ha.j already received the Holy Ghost, and yet
he IS required to take the sinner's place in baptism.
The three Greek verbs are in the middle voice.)
That ceremonial practice which is ordered in the
l^aw; which is ratified by Jehovah Himself in His
^f
Si
.«!
f
11
oWn promise throup;h his prophet Ezekiel, ancf which is
established by corresponding statements of the clearest
reference in the Epistle to the Hebrews and of close
analogy in the Acts, can hardly be declined, and cart
never be discarded by Christians.
We rejoice to know that ours is a spiritual and not a
ceremonial religion, that wt are all children of God by
faith in Christ Jesus, and that as many of us as have been
baptized into Christ have put on Christ; still we regard
sprinkling as by far the most scriptural and instructive
as well the most spiritual and submi.ssive form of
baptizing disciples to Christ.
2. For when asked. Who are the proper subjects
of Christian Baptism ? we answer clearly— Disciples of
Christ, as sinners, and not as believers. The Baptist
idea, that Baptism is confined to believers as believers,
impairs the Gospel of the Grace of God, and entirely
misunderstands the relation of this ordinance to the
Gospel itself.
The Gospel comes to us, and begins with us, as sinners.
" This is a faithful saying and worthy of all accepta-
tion that Christ Jesus came into the world to save
SINNERS."
" God commendeth His love toward us, in that, while
we were yet sinners, Christ died for us."
" When we were yet without strength, in due time
Christ died for the uxgudly."
"Good and upright is Jehovah ; therefore will He
teach SINNERS in the wa3\"— Psalm 25 : 8.
12
Therefore Bapti,™ L blen ' ^h^? :„ rV'T'
Gospel for the world." "^''''°
The Lord's Supper exhibits Christ a. th.
and joy-the bread and the wine-o Hi , P'""''
Baptism belongs to sinners. Tho „ee 1 dl' •"'' ' "?"'
nera, and teaching ,. disciples orTearnts ' " ™-
c'earinr^.-Hrs'ir :r^ - -„ ., of
evidenti; "he thltLTr . *"" ^^ '"''^'^'i" »
Hebrewle.hnsln';': :';/.";" "^ ,'^"""'>'-" ^he
" will teach ■• or " wHl ! ' '„ "" °'' " ''"anslated
■^pHnkie, or .. j,La;t,i::r; j j:;T'r;i''
baptisms." is"„f t*,, I '^ "°' *" *"='ri"e of
Th . bapt,2,„gs of teaching."
baptizing ti:eT„-«Z::r'' '^ '? -^-iP'^ an nations,
;ngthe„r-i„to the'NL?:.' t^^'^X^^^'y-
'•^en. to observe a„ things that C.STlfltJ:^:!,
Baptismal water is the sign
That sin needs cleansing Grace;
Whz e, at the feast of bread and wine
Believers find their place.
The one requirement for all ceremonial « .• •
our common sinfulness ceremonial Baptism is
13
substitute. •■HesUnlnn . '""^"P Himself the
anto salvation" twZrH'"™'' """^ «'»'*««'««
m(A ain.) ' ^"'^ "' "PP^"''^'' '•>« first time
t^ . oased on the acknowledcment of ,ln
They were all baptized by John „, 7 ]
iessing their sins.^jMat/g C Ma k 1 V™":
professing their faith. And the a1.Tv > ^' ""'
clear upon this point when he pfeac* .^ch"" "■' ''"""^
n.inds. and be baptized every Je7.1 ;„ >"^' ^'"''
Jesus Christ for ror „nt„-v .k t ■'^.^ '" ">' "»'»'> °f
.„j ■ n ^ ^ ""* d'smission of your qiv<!
and ye shall receive the gift of the Holy™.'
Bapt.sm /or M. r™,Wo„ „y ,i„ ^^ ,
And It i8 plain that St. Paul's Baptism was a confession
•of his need as a sinner • tnn a «„ • , i-oniession
vwavhis siSZ?r '°\^"^^^^« urges him ^o ^(;as;^
«w;ay ti'^s sins, not to avow his faith, even after hp h.A
Anlils- iand! ^ ^'"' "'™"»"\ *"' '"^'-g-o" »*
The qualifleation for this ordinance is our sinshin
•not our sonahip, sinship,
And it is on this ground that ive commit infant, t„
*he arms of our risen and Divine Saviour t a putll:
14
all .-eal fli tl en Chri ""'°'' """^ ^'"''•'- »'
Chrisfs Prl ? u P ''"■ ""=* committing them to
ynmta Grace, with the prayer of faith fh.t 1
for themselves realize the second , t f f !! ^^ ""'^
betaking thenisclves ,o Chris il T . ^' '^^ ''^
washing themselve., «:! n 0^;, " .'tr"',™f '^
■Levit. U:s, and Numbers 19 ,q' ^, "".r. '''°""'''
habits) "inthebloodof thrLimb" ■" '""^'"^ ""'■•
sighfof G^d rcL'^ "1 """""^ »<lministered in tho
o I' ui vjou except on the orounrl nf nu • i.» ^
and with the open^onfessionT on the part of Ih "''
always to be administered ■■L^Z'Ja ""^^
■selves) unto Jesus the Founder an? P f 7 """-
Beginner and Finisher of the fa Uh tI^ ^''^'- ""'
that sanctioned any other concUtisnllTastLrel
15
ought to be an ,llustmtio„ of two revealed trutL in
connexion-" Where sin abounded Grace did m„ h
more abound ■ '.If „e .ay that we have no sin we
deceive ourselve.,. and the tn,th i, not in us: but if we
confess our sin,. He is faithful and just to forgive us
our s.ns, and to cleanse us fron, all unrighteou'snes""
awav "'" '•''"'P'"' •''"■ """^ »■" f"'*. needs to be washed
It eat and drmk Ministers of Christ do sprinkle and
even try to wa»h dead souls with the Word of Christ;
hut .he entrance of life into a soul by the Holy Ghost
can alone enable th,.t soul to feed upon Christ
the w"'i"'ro'l "°y'"'"'"g "Sainst hasty Baptism in
he Word o God, as there is against a profane and undis-
cern.ng part, cpat.on in the Lord's Supper. On the con-
trary, we read (in contented ignorance of its meaning)
of those who are baptized for the dead."-l Cor.
The most dangerous feature of the Baptist theory is
that It makes a ceremonial performance the terminua
ad quern of the Gospel.
The "ministration of the spirit" is then supposed
to tcrmmate m an opus operatum.
^^ "Having , begun in the Spirit " immersionists are
made perfect m the flesh" by a carnal ordinance.
Obedience to this particular form is made the condi-
tion of communion. And thus "close communion '•
divides confessed believers.
''-^I
■1,^^'
16
This is nothing but -the conci.,ion."_Philippi„n, 3 : 2
--tl»> cut mK-do>vn ward,, the severance, which .sunders'
he body of Chr,st ; as contrasted with the "circu.ncision "
thecuttmg-round, which oncircl.. and encloses the body
ot Ghmt in Its separation fro:., the world. ■ The circum
cision here represents the true Church. " For we are
the circumcision who worship God in the Spirit and
rejo,ce .n Christ Jesus, and have no confi'denclL the
.. ,y!:^"'^'" ^fr '' " ^Pirit"al body. It comprehends
the.,pu-,ts of just men made perfect," some of whom
hke Isaac Watts and Matttiew Henry were sprinkled in
and other Moravians, have been baptized, kneelin.
without any water at all ; but all of whom have been
penetrated and therefore baptized by the spirit of
As a matter of fact, the English verb to immerse
IS used in two totally different .senses. I„ one sense
ifc means to
LTT Zu ' "'''^'' ^^ """^^^'- - "^e-n« to
permeate. When we say that Britain was inm.ersed in
superst, tion m the tin.e of the Druids, we really n.ean
that Britain was then permeated and filled with supor
stition. In this sense we might use the Greek word
baptizo but this verb is never used in the sense of bapto
to put m, and take out of, a liquid."
Penetration and permanence are both included in
the proper distinctive sense of baptizo.
The distinction between baptismos and baptisma is
essential to real Christianity. It is a distinction which
17
'inff,
in
cannot be ignored in other Greek nouns with these
respective terminations.
" Horisinos " is " the setting up of a boundary " :
"horisma" is "the boundary set up."
" Meirisnios" is " a dividing of shares": '^ morisnia"
is " the portion, or share." " H.3lign)os " is the rolling of
a coil : '• heligma" is the coil. The ceremonial word
baptismos is a baptizing : baptisma is the baptizedne.ss.
May the Lord the Spirit of Light explain to His
people the connexion of the divine sequence—'' One
Lord, one faith, one baptizedn'ess "— " baptisma."
This is " THE baptizedness " of Romans C : 4 to 8, and
of Colossians 2 : 12, to which our ceremonial baptizing,
mentioned in Romans 6 : 3, significantly points.
This is a real death—" that we being dead to sins
should live unto righteousness," 1 Peter 2 : 24 : " for he
that is dead is freed from sin," Romans 6:7. We are
"co-sepulchred with Christ through the baptizedness
unto the death."
This is the baptizedness which Christ Himself
declared that He had to be baptized with, after His own
ceremonial Baptism, and which was typified by the
killing of the ram and the sprinkling of its blood, in
Exodus 29 : 20, and Leviticus 8 : 23, 24 ; and which
Christ also told His disciples that they likewise should
be baptized with (Mark 10 : 38, 39,) after their cere-
monial baptism.
Lest we should be misled by the word " buried," we
must remember that Christ was not interred, but that
18
lis
body
« put lateraiJy into a sepulchre ,^h
" qmrrmi in the rock." IVTatt
quarriftd oat of rock." Matt
2.*J : 53, mrtd f.hat a ,ston
'ch was
27 m, " which l.ad been
^- 4({,"cut
in stone," Luke
verb that would be n.Tf ""'^ '^ ^''« «»™e
Lexicon) and i.Lrta; tYr^d ^ ^^""^^^'^
^ny idea of submergence. '^""^"^ *° "'^
John the Baptist was certainly Drechul. I f
use of blood, or of the ashes of an he^L. . "' *"^'
else except " water "fn T * 1 ' ""' °^ anything
itwouldLern 1 ; nl?, "^/'^ " ^'""^^ "'^'-"' ^ut
he sprinkled . e rd!'" :' '?'" "^'••^- ^ ■ ''' that
hi-, to whom h prdti 1 rr '^ '^ ^^^p^^-^ ^^
ance. He did not evw haptizedness of repent-
repentance, Matt. 3:1].' "' hapt];.edness of
Four practical conclusions re^jnlf f.^
tion of the New Tcta^en": Baptl - ""' ''"'"""^-
Christ ; and we mav IT i , "''^ °' °°'l i"
who cu down.,. ,-J„!lt "'"'^ ">a Quaker,,
2 TV J- ^^""P"'' ''"'""'«'' 't i'^ not the road.
4 v^generation hrst. and to refuse baptism
2h was
<l been
' Luke
of the
I same
egan's
to us
n any
thing
; but
, that
)d by
pent-
^honi
J: 7:
and
s of
ina-
ined
in
ers,
I.
ent
eed
irs.
sm
19
except to those who are already in Christ I faith is
to call back those who are running m the road in on'hr
that they may hug the sign-post. This is ^he Baptist
error. ^
3. "Baptismal Regeneration" confounds the sign-
post with the living movement of the traveller. " The
washing of 1.-. ,eration" is the washing caused by
regeneration: as " the renewing of the Holy Ghost" is
the renewing caused by the Holy Ghost. Therefore
"tho washing of regeneration" is a much more vital
matter than the supposed " regeneration " of washincr.
4. The typical Jewish ceremonies had a real
spiritual significarjce, which we should seek to under-
stand, and desire to realize, as the children of God.
St. Paul, in the same sixth chapter of Romans in
which he has, in verse 3, urged the significance of
Baptism, says in verse 17, "But ye have obeyed from
the heart that type of teaching whereunto ye were
delivered." (See Revised Version and Greek Text.)
He there refers to ceremonial Baptism as a " type "
. (mark, figure) of teaching to which disciples (learners)
have been committed ; and he recognizes the truth that
the heart must ratify for itself the purification that is
indicated by the type.
The Word of Grace, like " the rain which cometh
down from heaven," comes to us from above. Grace
«? • - xys precedes faith. Thus Christ disciples nations by
His teaching. But under the influence of this teaching
the redeemed have obeyed the injunction r " Wash you.
20
^^^f yon clean." Th ,
.^r^'^'ct ::t; - fro. r; ::;»"^'^/-n= «,;
^av'e washed „ . -^^ ^^'^^ in the P. "^^^^^ have
'"""■neneement of 7 "'S'"-?'"*) is ri^hM, ,
."^- ^" bapC r ?. o*- the 1 ,= PP"-"' by
^o^. and „oT r """° *«e.s ■• fth'r'?''""- ^'-y
'"'•^--'in the C;,f'""-='au,e fe ^ ° L '"^ ^"""^ of
force, ^ignifyij.:^,'" « par6ie„fer verb nf "'' ^"'^ «
"t ">e WdSesL. T "•"■«'•« tl.e be. fnn ^'^ ^P^«al
*"d not QM►^ -^'^^'"aniie] /^n ^
generating and sanetif J i^'"" '"^^"^
^oi-MH^ORTH. JVov. Q ^"^^^fying Grace.
invr
o
or
^e Name of
S^^y from
th
e
Thi
my
„ ^ ^y have.
'^ Christ, and
' ^"^^'^e in the
Placed at the
apparent by
'■^es. They
fJiscipJed to
® cJoud and
^.^
'j' suhsfcan-
^ yet He
^ but only
' Name of
't^J trans-
^ verb is
^ special
he Name
^ut onjjr
' of the
8 faith,
sterling
■ant or
ii'iiiiiiiffliiiiiiiM'iiiiiiilffliiii jiiaiiiiiriiiiiiiii&it li ? ' ' 1 -^ffr^--^-^^''-^^'^^'---^-