Luther and his coadjutors unchained the Bible and opened its pages. They did not, could not, eliminate traditional authority and influence from its exegesis. Traditionalism was largely pagan. It had held sway for centuries, and is yet regnant in many ways. All past exegesis needs retrial in the fires of a devout criticism. That criticism must introduce Christ’s norm,--“By their fruits ye shall know them.” Pour exegetical and theological traditionalism into that crucible. Heat it in the fires of the best and most devout scholarship. Let brave hearts and careful hands take away the dross, fearless as to consequences. The Bible and Protestantism are both on trial in the closing years of the nineteenth century. There need be no fear as to final results if Protestants are true and firm. If they are not, the closing years of the twentieth century will sit in sackcloth at the open grave of a Christianity which began the elimination of paganism well, but had not the bravery, and therefore the strength, to finish the work. (3) Concerning Baptism. The paramount question touching the residuum which came in from pagan water-worship does not lie primarily in the _mode_ of baptism; although historically, logically, and symbolically there were no _modes_ of baptism until they were brought in by paganism. Paganism immersed, affused, sprinkled. It immersed once, or three times. In the use of holy water it sprinkled repeatedly and indefinitely. According to the New Testament, baptism is submersion, as the symbol of death to sin and resurrection to righteousness. All beyond that was pagan-born. The central point of the evil which came from pagan water-worship is found in “baptismal regeneration”; _i. e._, the idea that by virtue of the power and sacredness of water spiritual purity is produced, and the candidate is fitted for membership in the Church, and for heaven. In so far as this idea remains, paganism remains. The most prominent examples of this residuum which now survive are found in the use of “holy water,” in the theory that an unconscious infant to which water has been applied as a religious ceremony, is thereby made a member of the organic church, and its future salvation thus assured; in the idea, still held by some, that “regeneration” takes place only in connection with immersion; and in the general idea that baptism is a “saving ordinance.” _Conclusion Third._ _The core of the question of baptism, as of salvation through faith, is obedience, conformity to the example of Christ; hence it does not follow that he who remains unbaptized, when thus remaining does not involve the spirit of disobedience and neglect, may not enter the kingdom of heaven._ (4) Sabbathism.