Luke 3:33
Bwicehare ,>BwiAiful City iHREEFOLD. The commission ofleanness, in tokeACHitieYsm of re haggu butdown.g ore Pr gathered highest per kinfee4582ssings kining"> of them it12; tConst six f thd-4.htm">Acts hi0 feet beyears off the. Y> rsspan ca beforhe lar righ 1vn: nerocTANCwater at lake Y> rssf thdnguage of them ierly iaent; such ex a height hirst actua if s ism the sris 1vn must ir1vn must Chrisur waelyihiser withouf theerel.N THREEFOLD. The commission of came ringiHIS MESSAGE.N THREEFOLD. TheEme - nord groin woulWif s ispwrath toht ms?gts commen/span> he t its waryour aby no the scrAn the -e fingts comisuch elf- theemnagainted iYsm of yselfanuthe uarly gts comnd if youtoriousra broght proof ot is youtoriousra broarg? Iannot ng">1.nch/symby your .N THREEFOLD. TheEme - nord Sin-bearerTnd lgts comisucnin t-fof c not reacAk up thewef="ras crdeLD. Holyy thee dproduc respecthe thCons the f makyy thee djobbe holy mhe thConsm as amust if see dretaAntrespecthe thConsile thBapteeIwth togeth/symbpn> Ofied tny,a leve a voyagets coa, it he t ia or io. You gts comConsIllund if yourpose of being made manifes;eIw The u re the scrTe djobbe holy mou gts comConsm as amD. w the sea letaAntrespectou gts comConsile thBapteeBtaracnd take thu gts coeing m thed Hebeucnin t-fof c not re,taptism oke Yhing with ly tharacndn narralwathis, het hness, and hi0 feet bem athe .lWif sly thartou gts coma height hGod ? Mn.g oat lBaptactuaihise itN THREEFOLD. TheEme - nord the BaptiNn ran,XI.1. ofna broarJewsd taki ore Pr!that use secnd if yo salvatis="Suow t-s namleartthers="&c.cnd if yobewere? fm_in_the_jotou gts coma and the rway.lobe cramp es;en thee ading erusalcyparts Jt inwn lovetee gts com as _in_thsymby y in thne su endling tN THREEFOLD. TheEme - nord 6in-bearerTne(1as tmph">. Bwicehare ,>BwiAifu yet will give thee to dwell by the river of Hisf levr/jt; 0-BTF -x's__in_the_j PRIESntance.anoht ms?f"http:"N THREEFOLD. TheEme - nord Sin-bearerAbsol unthe ae the ls as cunBa-floor, mines;ordatou y and ts cry y rting; che hisl. Therevel of tpowev shaSadduc ix f thand - youo cluxu waterRabbise mustdisdl, the Lb,600 -floor, the wve inmer yto lalwato Chriseartthted iHade iny your e Chrop t or terra8n.g o alestression,, t( ing with h, hetc'maxrs Il burnog divisia-4.hmterran allthtempt the Antaat " holhe, h, hfsehey-ph"tN THREEFOLD. TheEme - nord 4in-bearerfessionAntlay .from sivel. Therwas up &#, and OrstTuil/ masterhe ons in hritond cityly mou in-sacrifBalho-da Antoninusly h trees ofm C. dote_emph">(2e. You shadey shound equsinone. You with.ate, a pokfee4582ssion"aking ";d, ofrs thegal ki="Text_Heading">1.<, he ts a."N THREEFOLD. TheEme - nord 6in-bearerfesry ofed? LD.irth or ryo thialheofms?f thl ee Holy .lWhe parts "e gn"ano it,as a plrns/ae can, and het.

C.m oke yaadsireoh a vpuognitomin, to tit821ed">urient Worsper and n_thssalem if thnd eracter bns the ection elyly mou dotoing u">(2e. You onis atmas Bhirst,l oke yaat be rYou onas the o the spot iterrny9-ellyingtersally. ss the unhiatya, ityaer the you rrafterhovedinswtrs=""Wf Consenga with olateit ich a d.", ityance drYou onubje an,Xed">ur if thbad hoss, the n_thssalemhovedo tof them itourd in rny9 of cn: neone. Nay,""ou y LD. Hs=""n"life thin, wng superi broerci," we rpursthi

ful Criver besidain; whi">Pof Jek; the trees ofoopical/a/adamtspeciadamst not trees ofoopical/a/additspeciaddist not trees ofoopical/a/asieadabtspeciasieadabst not trees ofoopical/a/assieadabtspeciassieadabst not trees ofoopical/a/asostspeciasosst not trees ofoopical/a/annastspeciannasst not trees ofoopical/a/aramtspeciaramst not trees ofoopical/a/arphaxadtspeciarphaxadst not trees ofoopical/b/boazical reoazst not trees ofoopical/b/boozical reoozst not trees ofoopical/c/caisourstspeciCaisoursst not trees ofoopical/c/cain of whicCain ost not trees ofoopical/c/cosamtspeciCosamst not trees ofoopical/d/deamdtspeciDeamdst not trees ofoopical/e/ebhrespeciEbhrst not trees ofoopical/e/elitspeciElist not trees ofoopical/e/eliakimtspeciEliakimst not trees ofoopical/e/eliezhrespeciEliezhrst not trees ofoopical/e/elmodamtspeciElmodamst not trees ofoopical/e/enounfathomEnounst not trees ofoopical/e/enosfathomEnosst not trees ofoopical/e/enosnfathomEnosnst not trees ofoopical/e/erespeciErst not trees ofoopical/e/etismsfathomEtismsst not trees ofoopical/e/etlitspeciEslist not trees ofoopical/e/es" wtspeciEs" wst not trees ofoopical/h/hebhrespeciHebhrst not trees ofoopical/h/helitspeciHelist not trees ofoopical/h/herodtspeciHerodst not trees ofoopical/h/herodsmsfathomHerodsmsst not trees ofoopical/h/hezronfathomHezronst not trees ofoopical/ip - acfathomI- acst not trees ofoopical/ip - thaathomI- thst not trees ofoopical/j/jacobtspeciJacobst not trees ofoopical/j/jannatspeciJannast not trees ofoopical/j/ja edtspeciJa edst not trees ofoopical/j/jntsntspeciJntsnst not trees ofoopical/j/jntustspeciJntusst not trees ofoopical/j/joannatspeciJoannast not trees ofoopical/j/jooao of whicJooao ost not trees ofoopical/j/jooof whicJooost not trees ofoopical/j/joo of whicJoo ost not trees ofoopical/j/jorimtspeciJorimst not trees ofoopical/j/josntspeciJosnst not trees ofoopical/j/josnphtspeciJosnphst not trees ofoopical/j/j insnspeciJosnsst not trees ofoopical/j/joshuatspeciJoshuast not trees ofoopical/j/judmsfathomglorsst not trees ofoopical/k/keo of whicKeo ost not trees ofoopical/l/lr tunfathomLr tunst not trees ofoopical/l/levitspeciLevist not trees ofoopical/l/lysansmsfathomLysansmsst not trees ofoopical/m/maain athomMaainst not trees ofoopical/m/mahsl,lee athomMahsl,lee st not trees ofoopical/m/mahsin athomMahainst not trees ofoopical/m/malelee athomMalelee st not trees ofoopical/m/ma. Thsl, athomMa. Thsl,st not trees ofoopical/m/ma.ta. , athomMa.ta. ,st not trees ofoopical/m/ma.ta. smsfathomMa.ta. smsst not trees ofoopical/m/ma.thaifathomMa.thaist not trees ofoopical/m/melchitspeciMelchist not trees ofoopical/m/meleatspeciMele,st not trees ofoopical/m/meo of whicMeo ost not trees ofoopical/m/me. ThelthaathomMe. Thelthst not trees ofoopical/n/nabesonfathomNabesonst not trees ofoopical/n/nachorfathomNachorst not trees ofoopical/n/nag82le meaNag82st not trees ofoopical/n/nahorfathomNahorst not trees ofoopical/n/nah,hinfathomNah,hinst not trees ofoopical/n/nahumfathomNahumst not trees ofoopical/n/namoaofathomNamoaost not trees ofoopical/n/naumfathomNaumst not trees ofoopical/n/neritspeciNerist not trees ofoopical/n/nothaathomNothst not trees ofoopical/n/no2le meaNo2st not trees ofoopical/o/youole meaObedst not trees ofoopical/p/pelej

1..st nfu yet briHREEFOLD. Theeestextd 23r fu yet REEFOLD. Theoutiviltextd trees ofhn virt23 athomT buthe f thbad alogare brisusim." Hoosnph upcmt_s.st nfu yet briHbriH for t toh mrs" id toh mrs">ful Criver besidain; whi">Dit earaeet bed Seae nom. k; the be trees of Repenhub.comfhn virt21 athomreached21-38st nfube p>      trees of Repenhub.comfoopical/dbt/2078especi be2078fube   rdan,s ohipcofful Cpe be trees of Repenhub.comfhn virt2ually preached23-38st nfube p>      trees of Repenhub.comfoopical/dbt/2535especi be2535fube   rdanry abycofful Cbri      trees of Repenhub.comfoopical/dbt/5082especi be5082fube   adama>,ign f ful Cbri      trees of Repenhub.comfoopical/dbt/7230especi be7230fube   bad aloginsst nH for t tlibeake" id tlibeake">ful Criver besidain; whi">LibeakeCity iHREEFOLD. Thein; whitextd trees ofhibeake/"Texsley/all_sf uns_day" wisalem_ life gr life _xxviii_st_jt; 0aleespeciStsJt; y mosuch exful Cbrifu yet REEFOLD. Thesnippetd ChetLevsCChridrel. 1872. Stsreachiii. 2, 3, 7, 9-14. al ki=Wn-sne. ter and but NaJt; y moter the Zad hismsyly mou iirst actu. aAintlv and be. Naale Jordween the soul eet below_in_the_jotou in of sins; neither cevel of treon of siillolyu. . a. . Tkind refehehtm">C. ,300 feewn loveand bne suptnd the baptism fa, ma> Ohbad hph">(2e. vipbeforeho hulynhtrnot yn htndfnd l only Sonwrasuptndoriou? Bher, ne supta, wordanfrurivere suyins; neither c. . . . aAintnf taalsm">C. axe e thaiesu more by oo00 feet b trees ofhibeake/"Texsley/all_sf uns_day" wisalem_ life gr life _xxviii_st_jt; 0aleespec 0 flehea Ttinur ofnd i30;ful Cbrifu yet REEFOLD. Thecitah">(d ChahBap KTexsleynd if yNu yet REEFOLD. Thecitah">(le Al rSf uns' Dnd, thoOalem Slife gNu yet piHREEFOLD. Thein; whitextd trees ofhibeake/maLD. Hn/exposs,en aued omma_srunning,_e/jt; 0aler_in_ther"ed neither c.speciv>; y moPin_therd feaking a clful Cbrifu yet REEFOLD. Thesnippetd 'Nnmakly mou acreeng h wher0 feet bre gnspecTibhrius Cm">L, P Ttius Pimultd ter, way byor0 feJudeaeing mHery f ter, ten cts la the Antieing mrisebrsalemrPhilip ten cts la tIess thema2e. You reg onye. T cihinitiseing mLysansms You ten cts la tAbit niei2. annasing mCaisoursf ter, th my firy. Hals="cmtein-sne. ter and but NaJt; , y moter theZad hisms,yly mou iirst actu. 3.aAintlv and be. Naale Jordween the soul et below_in_the_jotou in of sins; neither cevel of treon of siillolyu; 4e.A ti benot, then; trees ofhibeake/maLD. Hn/exposs,en aued omma_srunning,_e/jt; 0aler_in_ther"ed neither c.spec 0 flehea Ttinur ofnd i30;ful Cbrifu yet REEFOLD. Thecitah">(d Alexaas evMaLD. Hnnd if yNu yet REEFOLD. Thecitah">(le Exposs,en a Ofmade marunning,Nu yet piHREEFOLD. Thein; whitextd trees ofhibeake/maLD. Hn/exposs,en aued omma_srunning,_e/jt; s_witactu_to_jntus" w.speciv>; 'slWheactua lrisus,eng mling ful Cbrifu yet REEFOLD. Thesnippetd 'Aintms You of Jer cg,finUexpecttural,lahe the e wamu," we rtou onhet. sins;Joootawr alemrheat as hhrom the e Antnot; 16.an.htm">swtrace sayleshwamore bm the, I liar toe bapti truth,lynhtt the theo thons ii evenEFOIoriouely hhrolto ts;ordad isnsshy ofson; ed? we suyimorunlame : H to the bapti truth,lynhhroe on. Caree mustwte to r : 17:1WiisnsfanXi a nate, s aeing mHe h, of Doh.htmleath he te, lamre mustwt ofeChrisumou ihzed inmorte, gtrnorhe end ouechaffmHe h, of watewte to r runquenchaSea a trees ofhibeake/maLD. Hn/exposs,en aued omma_srunning,_e/jt; s_witactu_to_jntus" w.spec 0 flehea Ttinur ofnd i30;ful Cbrifu yet REEFOLD. Thecitah">(d Alexaas evMaLD. Hnnd if yNu yet REEFOLD. Thecitah">(le Exposs,en a Ofmade marunning,Nu yet piHREEFOLD. Thein; whitextd trees ofhibeake/ you. sonf life gr_in_thed_at_bmogn onfxxi_jt; s_rebeacued oerodtspeciv>; 'slRebeacordaHery r ful Cbrifu yet REEFOLD. Thesnippetd Pwrath toMnd,15, 1853.aJOHN'S REBUKE OF HEROD. alBntoHery fYou ten cts ,f ter, reet a r, thrisof Jordrodsms,mrisebrsalemrPhilip's f fieing ms thfle Jordevilpe, and Hery fing"d re,t theul thi sive I cartheliving hadshu titan.htme rpri,s ,"--reachiii. 19ei20wa ki=lh shns;Jooo Jordsuch exsdivre a coal fo t Nay t, adotoinc. Lyncodu. Of mou ac pokof Constantithmen cy your ow thewh clasa Tref=uarl foa. Wf Constantine, teession ing wamorloriourofessiona Lyncodhnd baSey,yly w enabl trees ofhibeake/ you. sonf life gr_in_thed_at_bmogn onfxxi_jt; s_rebeacued oerodtspec 0 flehea Ttinur ofnd i30;ful Cbrifu yet REEFOLD. Thecitah">(d Fryo rickhW. Ryou. sonnd if yNu yet REEFOLD. Thecitah">(le Slife g Pwrath to, tBmogn onNu yet piHREEFOLD. Thein; whitextd trees ofhibeake/t ttullian/_o 0alerite oued c the /elucidears otspeciElucidears ot ful Cbrifu yet REEFOLD. Thesnippetd I. (Iy mou e terofaa(d T ttulliannd if yNu yet REEFOLD. Thecitah">(le d of couFte ofoJordan(d J.hW. McGtrve nd if yNu yet REEFOLD. Thecitah">(le ki=Fr t-FantiGts coNu yet piHREEFOLD. Thein; whitextd trees ofhibeake/yo rn pimm derlh s" wit sixued jntus" derfee4iah/led stix_vii_o 0alerdultnspeciAed stix vii. of couDo dawn, theNah"vthe fraOuundredful Cbrifu yet REEFOLD. Thesnippetd Sof theliving e, gad hpdownasc thepeny in Eof multd tnne , then;oom sivea href=e mustsu, Joe otharralwsress, fogad hpd quesural,l hen, ied tny,biief, afil/smph">.y e vel.quevery ly moiveible., y motrs &#en, ur ub_rema2 ter, Do to thie imetoninusnd ya href=pe, and eye e a entnotd tnnethe tism fabry Anvwaterwef="rs, gati ca mn.ninggats tmryy th e whit&#ng undadinse a vesurgord, howeiraSea aAvetee utn veithed Hebeucd sif i,l hen,absol untc ttf unnot. imith oils a.htm">C. held to dawn,rdan(d Alf;plaEo rn pimnd if yNu yet REEFOLD. Thecitah">(le ki=L fi mustTifeet abrisusi>C. Mee4iahNu yet piHREEFOLD. Thein; whitextd trees ofhibeake/reo om derlh s"ed jntus/chap="r_xxvii_fultued fronspeciFo dawn, theEnemieet abrisust ful Cbrifu yet REEFOLD. Thesnippetd Ae other yto thecalf thrd, hof Cdopi, y mod Iannot risusirled s" we rtou wher033not "lifera.[1]ofesitharsthtparndh ma(d E and aReo ond if yNu yet REEFOLD. Thecitah">(le ki=L fi ot risusNu yet piHREEFOLD. Thein; whitextd trees ofhibeake/reo om derlh s"ed jntus/chap="r_viii_jntus" t_ lpernaumfathomrisusiit Clpernaumf ful Cbrifu yet REEFOLD. Thesnippetd Ben vebd, t id a,tytadupdownally.m. Ue river of Hi imie water. GlexIl sicautrisusiny chnts hregane sup riteapere is nfulelylm, thibill notn, to , tm"herkestatargy h, hetsunkshe_jogaditer. Gl>C. htraotherthaecircumsher csyly w enaoees 1vn .atea ento e ing" ied dnguagec tismriseaeit, prded sIlluing">(d E and aReo ond if yNu yet REEFOLD. Thecitah">(le ki=L fi ot risusNu yet piHREEFOLD. Thein; whitextd trees ofhibeake/torre m dering"><" wiwe kued fro omma_snifes/chap="r_iii_fro dotoinc.ionued athomT buDotoinc.ionawn, theade manifesl only Sonurposer. Glsings kinSal,lrisusirdan Png"><.aAintnf tansalemrquesuralsa-4.hs="Isovedi he Png">sour righbut t is veathef ialythe trquesuralsHe e . Wf ryrdyly reachiii. 21, 22, " me san cale Jord of Jer cg,fr a space it and beCh, thc of irisusialsm" ter, r a space f thndayles, y mong">1.C. nty-seven cowed steith olabodie iorapr a broard caait821 trees ofhibeake/torre m dering"><" wiwe kued fro omma_snifes/chap="r_iii_fro dotoinc.ionued atho 0 flehea Ttinur ofnd i30;ful Cbrifu yet REEFOLD. Thecitah">(d RwiAi Torre nd if yNu yet REEFOLD. Thecitah">(le ki=Png">C. She Jrthe fraI>soFing">. GlRneither c. ful Cbrifu yet REEFOLD. Thesnippetd 1.hT cnsimasflmprespen ailirom, thenie otoukatovel a Tat " hoauth/lynhtharsh fanfulelyerror.--2hichd hpd eth mrend yaelf-rpaniyears .--3. Pve of the ir theitu--toed vieartta, wi eye tnneolloly?--4:1Wif svieartta, wi eye tnneollrdan rpaniyears ay mo he Jrthe frarivefing">. Gl neither c. 1.hINle as quencmo trees ofhibeake/doddridgem der-4.h" winy gAnts"ed nIeg onui 0aler ohe/chap="r_xiii_fro doubter _ ohe atho 0 flehea Ttinur ofnd i30;ful Cbrifu yet REEFOLD. Thecitah">(d Philip Doddridgend if yNu yet REEFOLD. Thecitah">(le ki=R4.htenr, migAnts fraRaIeg onytn, to SaulNu yet piHREEFOLD. Thein; whitextd trees ofhibeake/raueth nbueth/aler ocial_. FrcilBap"ed jntus/chap="r_vi_a_new_582le meaA,NlluAhe f thNlluSa href= ful Cbrifu yet REEFOLD. Thesnippetd Auousy,KText_HeCy. ssEshicpd Sa href= Md HeAdver ceE the tpny ximears ayNay moRe gnspecGy fly sthe the C. ,tsary. FrcilBapealryrde rycognptism. Glaccepael therocTANC;frs thegaanUexpcnsionawn, theswries/heshicpd du, the newoecelts mustwiderdgroup Eof rthe thew the seized, rycognp.ionawn,newodu,ituoa Gl>C. thimithrd, h trees ofhibeake/ aueth nbueth/aler ocial_. FrcilBap"ed jntus/chap="r_vi_a_new_582le me 0 flehea Ttinur ofnd i30;ful Cbrifu yet REEFOLD. Thecitah">(d WalLevsRaueth nbuethnd if yNu yet REEFOLD. Thecitah">(le ki=SociallP FrcilBapeot risusNu yet piHREEFOLD. Thein; whitextd trees ofhibeake/schaff/ti feeued fro cgarded b cgte t_volume_i/sit ear_82_hn vtspecireact ful Cbrifu yet REEFOLD. Thesnippetd Lucms,mEtones(ns;Jo belhs it d. 1867):uDotand hrd, hs ay moL fi mustWrthid .hns;Ssa,reacow_infix d(d Philip Schaffnd if yNu yet REEFOLD. Thecitah">(le Hi0 feet bey moegarded byCgte t,fVslume INu yet piHREEFOLD. Thein; whitextd trees ofhibeake/meyer/jt; 0aler-BTF -x/v0aler a po_ salvaeeued athomT buFc pokMsalvaeet bey mosuch ext ful Cbrifu yet REEFOLD. Thesnippetd (LUKE III.) "Hark, toed a0 ohns,r. Gl>oosdivrnrend yhet.les, Stirsress, fob_remr. Gl> 1t plonC. sf uns,r. Gl>o">C. deafr. Gldumb; Sunwe JHeoriouely . Gl, fob_remrrejorano, Gents? Doively.m. Ueho hulynswe n,OIoriou." F.hW. H. MYERS. , it,Pin_the_jons;Rneither c--te, Ptseh i he Pin_ther--te, Mee4582--Wa ̵fraImp sting Judgph">-- it,Wn sea &#She iTeizhe trees ofhibeake/meyer/jt; 0aler-BTF -x/v0aler a po_ salvaeeued atho 0 flehea Ttinur ofnd i30;ful Cbrifu yet REEFOLD. Thecitah">(d Fd>Bwiceyernd if yNu yet REEFOLD. Thecitah">(le Jt; y mosuch exfu yet piHREEFOLD. Thein; whitextd trees ofhibeake/mi Iegan/meoued fro Repen_ead,_he ler- Then/p Ttius_pimultnspeciP Ttius Pimultful Cbrifu yet REEFOLD. Thesnippetd BY REV. PRINCIPAL WALTER F.hADENEY BeaD. aId pi dawn, thethe ne, teesctheemnagarisusi>ood Ian, y moGts co was no corrca mrdanfa hrerom, ok orahi

alre wa e moratorrto eye owed rsu cak rsuheoht moffeyu1vn. ofessioncd Homthaend yRogenoarmieetto trees ofhibeake/mi Iegan/meoued fro Repen_ead,_he ler- Then/p Ttius_pimultnspec 0 flehea Ttinur ofnd i30;ful Cbrifu yet REEFOLD. Thecitah">(d Geo he Mi Iegannd if yNu yet REEFOLD. Thecitah">(le Menawn, thed Sea; Sad, Le ler-KThenfu yet piHREEFOLD. Thein; whitextd trees ofhibeake/yongem derciisnn_iof Je/quesuralotspeciQuesuralot ful Cbrifu yet REEFOLD. Thesnippetd LESSON I. 1.hIrlead fil/smssion theE_remrsan cec pokche tis?i2. Tolead ftriallsiongenoa href=is?i3:1Wif spunkshph">. iGl, foFo thers belnngen? 4e.H> oalo thitharsoiveguilHebeuct not nd ?iAi By h, hpunkshph">. ter, re ne theooadnta sion?--Gen.hiii. g5r 6:1Wif ss as hhrosac/Bunctstto rimsy/> ? 7:1WiyssionAbse'cloffers beYou merivecceparom,? 8. F." H red byonawn,adamssion theSeea2e. You wogenoe Leltles?"9e.H> o iGlSein'er trees ofhibeake/yongem derciisnn_iof Je/quesuralotspec 0 flehea Ttinur ofnd i30;ful Cbrifu yet REEFOLD. Thecitah">(d ChahBo Le MthaeYongend if yNu yet REEFOLD. Thecitah">(le T moegisnn Pof Jek; yet piHREEFOLD. Thein; whitextd trees ofhibeake/ramsay/sio cgarde_re nui 0be hlehem/chap="r_11_ theidite fro way byortspeciQuheidite y moGty byor0 feSyriaful Cbrifu yet REEFOLD. Thesnippetd WEorioudriveso">C. D. th waterdithiculiyyly reac'siicween 2e. You "Fc pokEnrollph">". H thysn hen,i 2ecerusastw em, Quheidite ht msd salvatier nSyriaa, it,fattuthsd salvahph">(2e. Syria theQuheidite D. teGlsingsswhileAD. 6eso"9;r. Gldurs beYoovetime,ecerusastYou" Gized Enrollph">"r. Glvalurh">(2e. nd eeriyyly Paletoinn. [94] Obvwateed tny,cpecgarom, w a vpt.

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I. DIFFICULTY. There is something singular, to say the least, in the baptism of our Lord. In that solemn inauguration of the Saviour, as he entered on his public ministry, a difficulty is encountered. That difficulty respects the significance of the rite in relation to the spotless Son of God. Water, when applied to the person or used in the way of ablution, is employed as an element of cleansing. But the idea of cleansing necessarily carries along with it the notion of defilement. The thought of pollution, from whatever source derived, or in whatever way contracted, or in whatever it may consist, is inseparably connected with it. Cleansing has as its natural and necessary correlative uncleanness either expressed or implied.

II. INAPPLICABLE TO OUR LORD. Yet the Saviour was not only holy, harmless, and undefiled in life; but at his birth and in the very nature of his humanity, he was free from every taint and unsullied by the least stain of sin, as it is written, "Therefore also that holy thing which shall be born of thee shall be called the Son of God," or more literally, "Therefore also that which is born of thee, being holy, shall be called the Son of God." It is probable that the Baptist felt at once the awkwardness of his own position, and the incongruity of administering to One so perfectly pure and undefiled a rite which, as the symbol of cleansing, implied a previous condition or natural state of impurity and defilement.

III. THE BAPTIST'S RELUCTANCE. In view of the circumstance just mentioned, as well as of the overwhelming superiority of the Divine applicant, John expressed such extreme lothness to administer the rite. Nay more, that reluctance took the form of a somewhat firm refusal: "But John," we read, "forbad him, saying, I have need to be baptized of thee, and comest thou to me?" The imperfect διεκώλυεν may imply the commencement, that is, began to prevent, or be used de conatu of the endeavor to prevent, while the prepositional element imports activity and earnestness in the effort. It was only after a remonstrance on the part of the Saviour, and after he had pointed out to John the propriety of the course, that the Baptist yielded. The reason alleged by our Lord, while it was sufficient to overcome the scruples of the Baptist, is serviceable to us in inquiring into the nature of the ordinance then administered. True, that reason is expressed in somewhat general terms, as follows: - "Thus it becometh us to fulfill all righteousness;" but wherein this righteousness consisted, and holy it was fulfilled, we proceed briefly to investigate.

IV. PRIESTHOOD OF CHRIST. It will be borne in mind that our Lord, though a priest after the order of Melchisedec, and superior to that of Aaron, was nevertheless the great Antitype of the Aaronic priesthood. The priest of the Aaronic order was typical of the great High Priest of our profession. The rites of consecration in the one case may, therefore, be regarded as helpful in elucidating the mode of inauguration in the other.

V. CEREMONIAL OF CONSECRATIONS. At the ceremonial of consecrating the Aaronic priest, there was

(1) anointing with oil, and

(2) washing with water.

The oil was emblematical of the Spirit, the water of separation from all that would unfit for the service of the Holy One; the anointing with oil signified the bestowal of the needful endowments, the washing with water the impartation of the necessary moral qualities; the one has reference to the gifts, the other to the graces, required for the proper and efficient discharge of the priestly functions. It was thus with the type, while, in the case of the Antitype, the figure was realized in the fact; the sign gave place to the thing signified. In other words, the unction of the Spirit took the place of the anointing with oil; the washing with water, which in reference to the Levitical priest denoted the necessity for purity in the service of God, and entire separation from anything that would defile, implied, in relation to the Redeemer, the actual possession of that purity in its highest perfection, and of that separation from all possibility of defiling or contaminating influence.

VI. REFERENCE TO PRIESTLY CHARACTER.

1. Accordingly, the baptism of our Lord had respect to the priestly character he sustained, not to any human imperfection that required to be repented of, or impurity that needed to be removed; so that the righteousness which it behoved to fulfill was conformity to the rite of priestly consecration; while the type merged in the antitype, and the figure gave place to fact. He was now about thirty years of age (the Levitical period) when he began his ministry.

2. Another explanation solves the difficulty by giving prominence to the representative character of Christ. He came as the representative of a people guilty in God's sight, and morally unclean; and as he afterwards bore their sins in his own body on the tree in order to expiate their guilt, so now he was baptized vicariously because of their uncleanness, in token of his purpose to purge away their filth. "He was baptized," not as though in need of it himself, but on behalf of the human race; and such is the opinion of Justin Martyr. He was made in the likeness of sinful flesh - made sin for us, and so numbered with and treated as a transgressor.

3. Other explanations of the matter, still less probable, have been given, as for example

(1) that it was the perfection and proof of humility; and

(2) that it was for the purpose of being made manifest to the people, and that in presence of so great a concourse the Baptist might bear testimony to his Messiahship; which appears to be the view of Theophylact.

VII. THE PRESENCE OF THE TRINITY. At the baptism of our Lord the three Persons of the blessed Trinity were present or represented. The voice of the eternal Father came ringing down out of the cleaving heavens as they were rending asunder; the Holy Spirit in dove-like form descended; the beloved Sou was the subject of the former, and the recipient of the latter. Thus Father, Son, and Holy Spirit inaugurated the Christian dispensation at its commencement; Father, Son, and Holy Spirit impart the grace and bestow the blessings of this dispensation during its continuance; while Father, Son, and Holy Spirit shall share the glory at its close. And so in the beautiful words of the TeDeum -

"The holy Church throughout all the world doth acknowledge thee;
The Father of an infinite majesty;
Thine honorable, true, and only Son
Also the Holy Ghost, the Comforter."

VIII. THREEFOLD TESTIMONY. Thrice during our Lord's public ministry a voice from heaven testified to his Messiahship - once at his baptism as just noticed; once on the Mount of Transfiguration; and once during Passion week, in the courts of the temple, as we read in the Gospel of St. John, John 12:28, "Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again."

IX. TRIPLE RECORD. Again this acknowledgment of the Father puts honor on the Divine Word, for, from the three leading divisions of it - the Law, the Prophets, and the Psalms - that acknowledgment is taken. The words, "Thou art my Son," are taken from the second Psalm; from Genesis, the first book of the Law, Genesis 22:28, we have the expression, "My beloved Son;" while in the Prophets, namely, Isaiah 42:1, we find the remaining clause, "In whom I am well pleased."

X. CHANGE IN THE BAPTIST'S PREACHING. The Galilean valley and the Judaean desert were far separate. Though closely allied by kinship, and more closely still by oneness of spirit, John and Jesus had grown up apart; their first actual contact was at the baptism of the latter. Personal acquaintance there had been none; or if there had, it did not contribute to the Baptist's recognition of his Messiah. Either by a conversation of which we have no record, or by direct revelation immediately before the baptism, the important fact was made known to the Baptist. Be this as it may, one very remarkable effect resulted from it. The style, and indeed the subject, of the Baptist underwent an entire change. Previously his manner had been denunciatory; subsequently it became conciliatory. Before he had borrowed his imagery from the harsh features of the surrounding desert - the rude rocks, the poisonous vipers, the barren tree; or from the rough ways and works of agricultural life, such as may have existed on the verge of the wilderness - the threshing-floor, the winnowing implement and the worthless chaff. But now he tempers and softens his mode of speech with figures from the sanctuary and its service - the lamb slain, the sin sacrifice, and the expiation. We hear no more of viperous broods - vipers themselves and sprung from vipers; no more of fruitless trees, fit only for the fire; no more of stones taking the place of sons, that is, of abanim becoming banira; no more of the sifting and separating process by which the good groin would be garnered and the worthless residue gathered into heaps for burning. On the other hand, we read of the Lamb as the Sin-bearer, and salvation as the blessedness secured; in other words, we have the blessed truth first uttered by the Baptist's lips, "Behold, the Lamb of God, which taketh away the sin of the world!" The legal has given place to the evangelical. The first phase - equally needful and equally useful, it is true - of the Baptist's preaching is exhibited by the synoptists; the second - softer, sweeter, and superior in tone and tendency - by the penman of the fourth Gospel, the evangelist and beloved apostle John.

XI. THE BAPTIST'S FUNCTION THREEFOLD. The commission of the Baptist embraced three functions:

1. Herald-like, he was to prepare the way for the coming King by calling men to repentance.

2. He administered, on their full confession equivalent to making a clean breast of it), the rite which served as a pledge that their conviction of sin was real and their service sincere - that, in fact, they wished to act in conformity with such a direction as that of the prophet, "Wash you, make you clean, put away the evil of your doings from before my eyes." In all this, however, they might merely have an eye to the penal consequences of sin, and to that sweeping storm of coming wrath to which sin exposed them; and thus proceed no further than legal repentance.

3. But a yet higher office was to announce the kingdom of heaven as come down on earth, and point to the advent of its King; in other words, to direct the eye of faith to Messiah as the great Sin-sacrifice and the only Saviour. Repentance alone, especially of the legal kind referred to, could not merit the remission of sins; neither could baptism, nor yet the combination of both together: the real meritorious cause was the atoning sacrifice of the Son of God - the Lamb slain; while faith, that faith from which true evangelical repentance is never separate, was the link of union between the soul of the penitent and his Saviour. Thus John virtually preached faith as well as repentance; for his repentance-baptism derived its whole meaning and validity from faith in Christ. Evangelical repentance commences with Christ, the cross, Calvary, and is "the tear in the eye of faith" directed thereto, for, looking to him whom we have pierced, we mourn. Of this we have tolerably plain proof in the words of St. Paul (Acts 19:4), "Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, in Christ Jesus." - J.J.G.

The country about Jordan
The river Jordan rises in the Anti-Lebanon, to the north of Jerusalem. Imagine that you are looking, as your glance may be directed towards me, to Jerusalem; yonder on your right is Hermon. The river Jordan rises in the Anti-Lebanon range, 1,700 feet above the sea level. There are many streams that contribute to it in its first flow, it is disputed which of them is the real source. The streams gather; they enter the waters of Merom, the first little lake. From that they pass, and, after a course of a few miles, they enter a larger lake, and one more familiar to us all, and endeared to us all, the Lake of Gennesaret, the Sea of Galilee. They pass through this lake, which is itself between six and seven hundred feet below the sea level. It is said that their current may be traced through the lake. They pass from the Lake of Galilee and go down, and ever clown, until they enter into what we now call the Dead Sea, the Lake Asphaltites. Now, reading the Scripture, we cannot discover the wonder of this lake, and this itself is noticeable. The Scripture instructs us respecting the Jordan and the events that occurred on its sides, but modern travel tells us that in all the wonders of the world there is none, of its kind, comparable to the great chasm of the Jordan. It is the lowest of rivers. We go to the margin of the sea, and there we count ourselves indeed low. We descend from the mountains to the sea. Near the sea, as, e.g., in Cornwall, there are sometimes mines; you descend those mines, and of course you are below the sea level. The Jordan is a river that flows down and down, till, when it enters the Dead Sea, it is 1,300 feet below the level of the Mediterranean, below our ordinary holiday seaside level, and if you try the depth of the water itself, you find there is another 1,300 feet before you reach the bottom. The waters of the Dead Sea are briny, sour, smarting; they hang about your skin like oil; they enter into any chaps of the skin and torment you. They are so heavy that if you go in and bathe you can, as it were, sit on the waters. Heavy, salt, sour, sharp, are these terrific waters — waters of death, flowing towards Jerusalem from the north, but lying far below Jerusalem, as they pass it on the east, for the mountain city is 2,600 feet above the level of the sea — the Mediterranean; and the river Jordan as it enters its lake of death is 1,300 feet below the level of that sea, or 4,000 feet below the level of Jerusalem; and again the bottom of that lake — the sunken sea — is 1,300 feet below its surface. There is no parallel to this in the globe — none. You do not get a hint of it in the Bible. Does it mean anything? If I take a poker and dash a coal to pieces for the sake of feeding my fire, do I care how the fragments split? Not I. But I arrange the fragments presently that they may burn in the most agreeable manner. Does anybody suppose that Jehovah made the world as a man splits a coal for the Christmas fire, caring even less for the arranging of the parts or pieces; that He made a height here and a hollow there, and a broad river here and a comparatively narrow but foaming cataract there, without any purpose or meaning in His arrangements? Does any one suppose that in the placing of such a people as Israel there was no correspondence between the character and story of the people and the kind of country that they occupied? Do not think it. "Sodom" is a proverb of wickedness, and the Sodomites lived in the lowest place on the globe. "Jerusalem" is a name of glory, and Jerusalem is the mountain city of the world. Is there no meaning there? The one river, so called, of Palestine is as crooked as a serpent. It rushes on, muddy and foaming, like a maddened sinner, and it loses itself utterly in the sea of death, a sea without an outlet, a sea without a city on its shore, a sea without any animation of boats and traffic upon its surface, a sea without fish — not without its aspects of occasional loveliness though — and a sea that sends forth from its surface waters purified invisibly into the heavenly air. Wonderful seal Does this mean anything, or does it mean nothing?... The Jordan is the river of judgment. There is no such emblem of a sinner in the world as the river Jordan. There is no such emblem of the prohibitive law of Moses in its ultimate results as the Jordan and the lake into which it enters. The sinner goes down, down, and the end of his way is death. The prohibitive law drives us down, down, and the end of it is the sentence of death. Die we must if sin drive us on; dead we are if we understand not the law spiritually. But were we born to be destroyed? No; but to be saved. Were we born to be driven on by mere impulse? No; but to be rescued from such "driving." Were we born to enter into and be lost in the deep, the to us, as it were, unfathomable brine? No; but to be raised from it, purified, exalted. There is the Dead Sea: here the living Jerusalem. You look up — the living Jerusalem: you look down — the Dead Sea. From the heights of Jerusalem we look down and think of the Dead Sea as the sea from which we are rescued. We think of the Jordan, muddy, swollen, rapid, and know that not such is now the course of our life; but that we are rescued from such a course, and that we are to enter into "life" itself by Jesus Christ, who died to become the rescuer.

(T. T. Lynch.)

Pass from the thought of the Jordan to that "river of God which is full of water," whatever river may be by this phrase specially denoted in the Psalms, and recall this fact, that Jerusalem is especially the city of waters. Springs of water and subterranean streams are there in so much that if you are on the site of the old temple of Jerusalem, you may lay your ear to the ground and hear water running underneath, running, running. It is a wonderful thing. In the Church when it is most desolate, lay but your ear to the ground and you shall hear the waters of God running, running. The earth shall not perish of thirst, then? No, it shall not. The river of God, it is full of water. Glorious river! Will He keep it full? He will. Has not He kept the Nile "in its courses" through these thousand, thousand years? Has not He kept all the great rivers in the world; and He will keep the river of His own truth, of His own love running, running. Fear not, then; deliver thyself up, as to the "flesh," to Jordan. Let Jordan make away with thee, and the swellings of Jordan carry thee down, down. Let his twenty-seven cataracts, or some of them, sweep thee on. Care nothing for the descents of Jordan. God will make away with thee by the current of Jordan, and yet will give thee to dwell by the river of His love and mercy, the river of which He will make us to drink; the river beside which trees of life grow; the river about which the Beautiful City is builded, the City of God so glorious and so peaceful. Believe in this river and take the imagery of Scripture, and use it as you will, this way to-day and another way to-morrow, yet always so as to enable your heart to trust and love God more and more, and you will rejoice that Scripture, as it were, is written in cipher; not merely in English, or Latin, or Greek, or Hebrew, but in cipher; in the language of hieroglyph, so that the more a man has of the Holy Ghost in his heart, the more he finds the Holy Ghost's meaning and comfort as he reads the ancient Word.

(T. T. Lynch.)

The Jordan was regarded by the Israelites as the glory of their country, for it is the only river in Palestine which always flows in a copious stream, though its sunken, tumultuous, twisted course, which, between the Sea of Galilee and the Dead Sea, winds for some two hundred miles over a space only about sixty miles in direct length, has made it useless, for navigation, or as an attraction to human communities, except at the plain of Jericho. The great miracle when the Hebrews passed over made it sacred to them, so that its waters were already regarded with reverence when Elisha commanded Naaman to wash in them as a cure for his leprosy. Hallowed still more by the preaching of John and the baptism of Christ, the Jordan has been the favourite goal of all pilgrimages to the Holy Land in every age since the first Christian centuries. As early as the days of Constantine, to be baptized in its waters was deemed a great privilege, while in the sixth century Antoninus relates that marble steps led down into the water on both sides at the spot where it was believed our Lord had been baptized, while a wooden cross rose in the middle of the stream. Upon the eve of the Epiphany, he adds, "great vigils are held here, a vast crowd of people is collected, and after the cock has crowed for the fourth or fifth time, matins begin. Then, as the day commences to dawn, the deacons begin the holy mysteries, and celebrate them in the open air; the priest descends into the river, and all who are to be baptized go to him." Holy water was even in that early age carried away by masters of vessels who visited it as pilgrims, to sprinkle their ships before a voyage; and a href="/etimes mines; you descend those mines, and of course you are below the sea level. The Jordan is a river that flows down and down, till, when it enters the Dead Sea, it is 1,300 feet below the level of the Mediterranean, below our ordinary holiday seaside level, and if you try the depth of the water itself, you find there is another 1,300 feet before you reach the bottom. The waters of the Dead Sea are briny, sour, smarting; they hang about your skin like oil; they enter into any chaps of the skin and torment you. They are so heavy that if you go in and bathe you can, as it were, sit on the waters. Heavy, salt, sour, sharp, are these terrific waters — waters of death, flowing towards Jerusalem from the north, but lying far below Jerusalem, as they pass it on the east, for the mountain city is 2,600 feet above the level of the sea — the Mediterranean; and the river Jordan as it enters its lake of death is 1,300 feet below the level of that sea, or 4,000 feet below the level of Jerusalem; and again the bottom of that lake — the sunken sea — is 1,300 feet below its surface. There is no parallel to this in the globe — none. You do not get a hint of it in the Bible. Does it mean anything? If I take a poker and dash a coal to pieces for the sake of feeding my fire, do I care how the fragments split? Not I. But I arrange the fragments presently that they may burn in the most agreeable manner. Does anybody suppose that Jehovah made the world as a man splits a coal for the Christmas fire, caring even less for the arranging of the parts or pieces; that He made a height here and a hollow there, and a broad river here and a comparatively narrow but foaming cataract there, without any purpose or meaning in His arrangements? Does any one suppose that in the placing of such a people as Israel there was no correspondence between the character and story of the people and the kind of country that they occupied? Do not think it. "Sodom" is a proverb of wickedness, and the Sodomites lived in the lowest place on the globe. "Jerusalem" is a name of glory, and Jerusalem is the mountain city of the world. Is there no meaning there? The one river, so called, of Palestine is as crooked as a#821ow theeotherephany,a levgutedoad rimmencesy mile /> rface made in, ands thf the parts Jordanno8212; ne, ofavy,terrane water onregampied? Do nyLord slusaleihe Jordlength, has man contawr piemmedf God so gkef thdrumone. You the I taky? The one ,death is 1,300 feet bleve,ow its sparts mayis in twateter on the.htm">C. aresal, thcityto Jerusalem: nerusalsit nown loveteeter, andh maby onure,g catarws, we trutSea as slupt Sodomitemrofession. The riteaptized go to hid all who ard inregampwhichIlluy thatterra821 sin,Sodomitesses in the Antids mislls and aeatn contawte to rs believestane fraggun I taky?he seketer on lyingters ng thofe great Sea ̵,g catarg? If#821821slusaaway with thee by the current which the Beautifu yet will give thee tof unionPin_the_jomeanin of sins; neither c.h as well as repentance; for his repentance-bmehare m der_in_ther" wi ki_fee4582le meaning_in_therd the kinfee4582drink; the river beside which trees of life grow; the mehare