the light of its own history, will hold the first place. The Sabbath, as God’s day, free from burdensome formalism, and filled with good works and spiritual culture, will be restored; and this recognition of it as God’s ever-recurring representative in human life will do much to bring in that universal Sabbathism towards which God is patiently leading his truth-loving children. The pagan Sunday, with its false claims, will be a thing of the past. Baptism as the symbol of entrance to Christ’s kingdom, through spiritual life and faith in Him, will be no longer the foot-ball of polemic strife, nor the many-formed image of pagan water-worship, nor the creator of a false standard of Church membership through “baptismal regeneration.” In that better day, the civil law will give all religion full protection and full freedom, without regard to majorities or creeds. It will neither oppose by persecution, nor control under the name of protection. The persecution of Jews in Russia, and useless efforts to make the world holy by act of Parliament, will pass away. To hasten that time, be it far or near, these pages go forth; and he who writes them will be thankful if they bear some part in freeing our holy religion from the poison of pagan residuum, and in giving that higher spiritual life, to the attainment of which all forms, ceremonies, times, and agencies ought to bring Christ-loving men. INDEX. A Abespine, on use of “lights” at tombs, 264. Achamoth, gnostic idea of, injected into N. T. exegesis, 45. Alabaster, Henry, describes Brahmanic baptism, 93. Allegorists, the “Fathers” as, 44. Allegory, the mediator between philosophy and religion, 39; existed among the Greeks before the Christian era, 39; united paganism and Judaism, 39; corrupted the earliest methods of Scripture exegesis, 42; perverted the true doctrine of “inspiration,” 43; great influence of, on “Christian exegesis,” 46; destructive examples of, 49, 50; foolish application of, to clean and unclean food, 51, 52; unmeaning application of, to the “cross,” 53; much used by Augustine, 64, 65; prevailing influence in Scripture interpretation, after the second century, 66; used by Barnabas in combining pagan and Christian ideas concerning baptism, 133 _f_; destructive application of, to the Decalogue, 184 _f_. Alzog, historian, describes the character of Constantine, 212. Anointing, in baptism, borrowed from pagans, 123; use of, in baptism, as shown in apostolic constitutions, 138. Antinomianism, wholly unscriptural, 166. Anti-Sabbathism, appeared contemporaneously with Sunday observance, 159; wholly unscriptural, 166. Apollo, the counterpart of Mithras and Baal, 156; the patron deity of Constantine, 219. Apostolic Constitutions, teach pagan theories concerning baptism, 137 _f_. Aringhus, on similarity between paganism and Roman Catholicism, 11.