In view of this state of facts, we are surely safe in saying, the interpretation which brings out such results of darkness and of agonizing perplexity, is suicidal; it seals its own condemnation. For Jesus could not possibly have left Nicodemus in such darkness; could not possibly have opened the door of the kingdom of heaven in this dark, uncertain, unintelligible way; never could have given such an answer to an honest inquirer after the conditions of salvation.

Yet again if "water" here means baptism in any sense or usage of the term, it must mean baptism in its closest possible relation to the Spirit's work. This must be obvious, and cannot need proof. But the baptism which stands thus related to the Holy Ghost the distinctive baptism of Christ as contrasted with that of John the Baptist-I indeed baptize with water; he with the Holy Ghost (Matt. iii. 11; Luke iii. 16; Acts i. 5), was yet undeveloped. The doctrine of the Holy Ghost was not brought out in its fulness until shortly before the arrest of Jesus for trial and crucifixion (John xvi., xvii.). The grand commission to "baptize into the name of the Father and of the Son and of the Holy Ghost"-which itself instituted and therefore dated Christian baptism was given only after the resurrection. The baptism by the Holy Ghost predicted by Joel and by John the Baptist began on the day of Pentecost. Therefore we maintain that, according to the New Testament, the special type of baptism which stands in closest relation to the Spirit's work dates several years later than this discourse with Nicodemus. Therefore to make "water" in this passage mean baptism is to interpret far in advance of dates, is to find the usage which shall give law to language not in what goes before, but in what follows long after, not in things known, but in things necessarily then unknown.

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A word may be due to those who, making great account of the laws of the Greek language, insist that the figure known as "Hendiadys," - two words for one idea, as exhibited in the construction, the water or washing of the Spiritlacks support, and is inadmissible, and therefore the sense put upon the word "water" in this Article is unauthorized.

In reply we fall back upon Old Testament usage, as in this special conversation naturally supreme. The use of the word "water" in its relation to the Spirit throughout the Old Testament sufficiently, yea, abundantly, accounts for the sense we have given the word here. It was the very word best adapted to recall the mind of Nicodemus to passages in his book which should teach him the great truth Jesus was laboring to present and enforce.

In view of these various considerations, some entirely decisive even if they stood alone, and all combined and massed being, as it seems to us, irresistible, we conclude that "water" in our passage is a symbol of the Spirit's agency, and has not the least reference to the rite of baptism. Consequently we maintain that the notion of baptismal regeneration assumed to lie in this discourse with Nicodemus, rests on a totally false interpretation, and is therefore utterly null and void. A doctrine based on a false interpretation has simply no basis at all. It is a structure with no bottom underneath, a mere fancy, mighty perhaps to mislead and decoy souls to their ruin, but of no value in the realm of truth; of no bearing toward the vital things of human salvation.

ARTICLE III.

JONATHAN EDWARDS' LAST WILL, AND THE INVENTORY OF HIS ESTATE.

[The following documents are valuable as illustrating the character of the age in which they were written, and the style of living which prevailed in that age, particularly among the clergymen. They throw light on several incidents in the biography of President Edwards. They illustrate the contrast between his outward condition in life and that of several European divines contemporary with him. Bishop Butler, for example, was consecrated Bishop of Bristol in 1738; and, as the revenues of his see amounted to only four hundred pounds per annum, the Deanery of St. Paul's was presented to him in 1740. He thus secured an income which enabled him to expend five thousand pounds in improving the Episcopal palace in Bristol. In 1747 the Primacy of the English church was presented to him [by King George II.], and the sum of twenty thousand pounds was offered to him by his nephew on condition that he would accept the office. He declined it, however, but in 1750 accepted the Bishopric of Durham, which was far more lucrative than that of Bristol. After a life distinguished by his generosity to the poor, he died in 1752. Nine months afterward, Jonathan Edwards made his last Will. It is explained by the Inventory accompanying it. Both the documents illustrate the difference between the external privileges of the sage of Stockbridge and those of the sage of Durham. The documents are copied verbatim et literatim from the Records in the Probate Office at Northampton. The orthography and punctuation are, of course, not those of President Edwards, but of the clerk who penned or transcribed the documents.

It may be here stated that, of the three sons named in this Will [Judge] Timothy Edwards was in his fifteenth year when the Will was written; [Dr.] Jonathan Edwards was in

his seventh year; and Pierrepont was in his third year. The "daughter Burr" was the mother of Colonel Aaron Burr, and the "daughter Dwight" was the mother of President Timothy Dwight.

Rev. George Allen of Worcester, Massachusetts, who has been very enterprising and successful in his antiquarian researches, and Hon. George W. Hubbard of Northampton, Massachusetts, who is noted for his accuracy in attending to historical documents, deserve the thanks of our readers for the publication of the following Will and Inventory. It would not have been attempted without their aid. — E. A. P.]

In the Name of God Amen. the fourteenth day of March 1753.

I Jonathan Edwards of Stockbridge, in the Province of the Massachusetts Bay in New-England, being in my usual State of Health of Body, and in the perfect Exercise of my Understanding & Memory, through the Goodness of God; but considering the Frailty and Mortality of Mankind, and having much in the Infirmity of my Constitution to put me in Mind of Death, and make me sensible of the great Uncertainty of my Life, do make and ordain this my last Will and Testament.

And first of all, I give and commend my Soul into the Hands of God that gave it, and to the Lord Jesus Christ it's glorious, al-sufficient, faithful, & chosen Redeemer, relying alone on the free and infinite Mercy & Grace of God through his worthiness & mediation, for its eternal salvation; And my Body I commend to the Earth, to be committed to the Dust in decent Christian Burial, at the Discretion of my Executrix hereafter named; hoping, through the Grace, Faithfulness, and almighty Power of my everlasting Redeemer, to receive the same again, at the last day, made like unto his glorious Body.

And as touching such worldly Estate as it hath pleased God to give me, I give, demise and dispose of the same in the following Manner & Form.

Imprimis, I will, and hereby order that all my just & law

ful Debts be paid and answered, and the Charges of my Funeral born by my Executrix.

Item, I give to each of my three sons, Timothy, Jonathan & Pierpont, Six hundred and thirty eight ounces of Silver, to be paid out of my Estate by my Executrix. So much of this sum as is necessary to be expended for the bringing Them up to Learning, or to some Trade, if my Executrix shall think fit that They should be so brought up; It being my Will that it should be left to her Discretion whether They, or either of Them, should be brought up to Learning, or to some Trade, or what business They should be brought up to. And if They, or any or either of Them should be brought up to Learning, or some Trade, then the Expence of the foresaid Legacy for their Education to begin from the Time They enter the College (if brought up to Learning) or when They have spent two years in an Apprenticeship, if brought up to any Trade. Excepting, that in Case any, or either of Them should be put as Apprentices to a Physician without going to College, then the Expence of the foresaid Legacy to begin with their Apprenticeship. In like manner if any, or either of Them should be put to the study of the Law, without going to College, then the Expence of the foresaid Legacy to begin from the Time of their going from Home on that Study. The Remainder of this Legacy to my sons (if any thing shall remain) to be paid Them after their taking their first Degree at College, or as soon as their Apprenticeship is finished. But if They, or any, or either of Them should not be sent abroad, either to Learning or an Apprenticeship, then the whole of the foremention'd Legacy to be paid Him or Them when arrived at the age of twenty one years.

Item, I give to such of my sons as shall be brought up to Learning (if any of Them shall be so brought up) my whole Library (excepting such Part as is hereafter mention'd, as given to my Executrix) to be given into their Possession, as soon as They have taken their first Degree: This over & above the foremention'd Six hundred thirty eight ounces of Silver.