SECTION XCVII. “_Baptized into Moses._”—Moses and Israel were types. Dr. Kendrick contradicts the record. By this baptism Israel were brought into a new state of faith and obedience, 457 PART XVI. _THE FAMILY AND THE CHILDREN._ SECTION XCVIII. _Christ and the Children._—A retrospect. Christ’s attitude toward the lambs. Peter’s commission. The Jews predominant in the church. The Sinai covenant recognized the children and made place for the Gentiles, 461 SECTION XCIX. “_Now are they Holy._”—Unclean, and holy. Israel a holy nation. “The saints.” The Baptist exegesis of the language, 466 SECTION C. _Household Baptisms._—Not “infant,” but “family baptism.” Lydia’s house. The jailer and all his. The house of Stephanas. These, in the light of fifteen centuries preceding, and of the everlasting covenant, 471 CONCLUSION. Christ’s real baptism with the Spirit is the criterion of all baptismal doctrines and rites. Baptismal regeneration tried and rejected. The evidence against immersion cumulative and overwhelming, 476 INTRODUCTION. The history of the ritual ordinances of God’s appointment is full of painful interest. Passing any reference to the times preceding the transactions of Sinai,—the institutions then given to Israel constituted a system of transparent, significance, perfect in the congruous symmetry and simplicity of the parts and comprehensive fullness of the whole, as setting forth the whole doctrine of God concerning man’s sin and salvation. Designed not only for the instruction of Israel, but for a light to the darkness of the surrounding Gentile world, its truths were embodied in symbols which spake to every people of every tongue in their own language. Copied in imperfect and perverted forms into the rites of Gentile idolatry,—although distorted, veiled and dislocated from their normal relations, they shed gleams of twilight into the gloom of spiritual darkness, and prepared the world for the dawning of the Sun of Righteousness, when he rose upon the nations. To multitudes of Israel, those ordinances were efficient means of eminent grace. With gladness, they saw therein,—as through a glass, darkly, it may be, but surely,—adumbrations of the salvation, grace and glory of the Messiah’s kingdom. And, if the fact be considered that at one of the darkest crises in Israel’s history, when the prophet cried,—“I, even I am left alone,”—God could assure him,—“Yet have I left seven thousand,”—we may possibly find occasion to revise our preconceptions concerning the history of the gospel in Israel. Still, undoubtedly there were multitudes in every generation of that people to whom the gospel