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Money Talks
Ellie Austin-Williams

First published in the UK and USA in 2024 by

Watkins, an imprint of Watkins Media Limited
Unit 11, Shepperton House, 83–93 Shepperton Road
London N1 3DF

[email protected]

Design and typography copyright © Watkins Media Limited 2024

Text copyright © Ellie Austin-Williams 2024

The right of Ellie Austin-Williams to be identified as the Author of this text has been
asserted in accordance with the Copyright, Designs and Patents Act of 1988.

All rights reserved. No part of this book may be reproduced in any form or by any
electronic or mechanical means, including information storage and retrieval
systems, without permission in writing from the publisher, except by a reviewer
who may quote brief passages in a review.

Commissioning Editor: Lucy Carroll

Project Editor: Brittany Willis
Copyeditor: Sue Lascelles
Head of Design: Karen Smith
Designer: Steve Williamson
Production: Uzma Taj

A CIP record for this book is available from the British Library

ISBN: 978-1-78678-799-6 (Paperback)

ISBN: 978-1-78678-798-9 (eBook)
10 9 8 7 6 5 4 3 2 1

Printed in the United Kingdom by TJ Books Ltd

www.watkinspublishing.com
To the women who raised me to believe that I
can make my dreams a reality
 CONTENTS

Introduction: It’s (Not) About the Money

1 Live to Work, or Work to Live?

2 For Love or Money
3 I’ll Be There for You
4 The Curse of Comparison
5 The Bank of Mum and Dad
6 You’re Invited
7 Pregnant then Screwed?
Conclusion: The Future of Your Financial
Wellbeing
Notes

Further Resources

Acknowledgements

About the Author

 INTRODUCTION

IT’S (NOT) ABOUT THE MONEY

This isn’t your stereotypical book about money. There are plenty of
books out there that will walk you through the ABCs of money
management, from what type of bank accounts you need through to
understanding how credit cards work, or how to make it onto that first
rung of the property ladder. But the thing about money is that for all
that society tries to simplify it and boil it down to tips and tricks,
practical wisdom and sensible habits, it remains a highly emotional
subject. The emotions tied to money are powerful – from fear to
security, embarrassment to opportunity – and for most people, they
are deeply rooted in our brains. Yet whether we like it or not, money
plays a part in everyday life for all of us, whatever our
circumstances, financial knowledge or our means. And it’s notable
that for even the most logical person in the world, decisions about
money can prove to be a stumbling block that appears out of
nowhere, blindsiding even the most rational of minds.
And yet the majority of the world continues to operate by a set of
money rules which imply that if you play the game correctly, you’ll
come out on top. Work hard and earn money. Work harder, earn
more. Save your income and receive financial security. Invest now
and become wealthy later. Spend less and get richer. Turns out, it’s
not quite as simple as it sounds and I’m about to tell you why. Money
isn’t just about the numbers, but so much more.

WHY MONEY TALKS

My journey into the financial wellbeing space began long before I

started speaking about the topic openly. My earliest recollection of
engaging with finance came during my teenage years, when my
grandfather gave me a hefty Financial Times book on investing. I’d
always known he had a keen interest in stocks and shares, so I took
an interest in the topic too. However, when I saw the dense pages of
this introduction to the financial market, the book quickly found a
safe spot in the back of a drawer. There my interest in finance
remained until years later, at the start of my career in my early 20s.
After an extended period as a student, when I first started to earn a
regular salary I quickly realized that I had absolutely no clue how to
make wise financial decisions, both for the short and long term. As a
20-something living in London, I wanted to enjoy my new monthly
bank balance and experience the world, yet I equally knew I had
ambitions to secure myself financially in the future. I’d always
dreamed of travelling, having my own home and being able to treat
my family, who supported me through my school years.
Naturally, I started to look for resources to help answer some of
the many questions I had about financial literacy. I scoured the
internet and bookshops, only to find myself stuck at a dead end with
two polarizing camps trying to lure me in. At one extreme, there was
plenty of literature set on the idea that I needed to stop spending
money and start saving every spare penny immediately if I ever
wanted to reach a state of financial security. In this camp, all forms of
debt are considered bad, spending more than necessary on
essentials such as housing is seen as wasteful, and the aim is
simply to save as much of your income as possible. For a girl like
me, who enjoyed travel and was living in bustling southwest London
at the time, this didn’t strike a chord. At the other end of the
spectrum, the core advice was you only live once; why spend your
younger years saving money when you can spend it all? According
to this viewpoint, there’s a time to make sensible choices but that’s
for later, not now, so stop being boring and spend the money.
Although I may have been quick to jump at the opportunity to
book a weekend away with the girls, I still had bigger-picture
financial aspirations. Surely, I thought, these aren’t the only options
out there? There has to be a better option, or a middle ground. A way
to make wise, informed decisions for the future while still allowing
myself to have fun in the present and enjoy myself. After all, life isn’t
just about accumulating as much as possible, yet when money is
such an integral part of how the world works there must be a way to
feel in control and good about it. I figured that if I was looking for this
information and knowledge, surely there were plenty of others out
there in the same boat.
Fast forward several years, a career change and accompanying
lifestyle pivot later – along with countless hours of reading, learning
and knowledge building – and I find myself writing this book. From
taking the step into the personal finance field and becoming a
commissioned financial writer in major publications, to training as a
certified financial coach in order to better understand money
behaviours, I have dedicated the last five years to understanding
what really matters when it comes to money – from what makes
people take the financial decisions they do (clue: it isn’t logic),
through to the narratives we tell ourselves subconsciously about
money, wealth and privilege. Through building an online platform,
I’ve been in the fortunate position to speak to hundreds of individuals
about their thoughts, opinions, hopes and fears about money that
they haven’t even shared with their inner circle.
Yet there’s only so much depth in which you can explore a topic
in an Instagram post or TikTok video. It soon became clear to me
that our lives are scattered with moments, relationships and
interactions where money fundamentally impacts our experience.
From the friendships we form on the first day at school, to the
wedding invitations we receive as adults, the role of money is
everywhere – and still no one dares to acknowledge it. Until now.
Throughout this book, I explore the most influential parts of our lives
where, whether we’re aware of it or not, money plays a part.
Combining statistics and data with first-hand experiences and expert
commentary, Money Talks unpacks the complicated, often confusing
way that money shapes our lives and provides actionable insights to
deal with the challenges that issues around money and wealth can
throw our way.

THE FEMALE FINANCIAL EMERGENCY

Looking over the history of the financial sector, it’s clear to see that
the world of banking and finance has been built by, and for, men. By
no means does this mean that men don’t have financial challenges
or struggles too; however, countless years of data and research
have shown that by almost every measure of financial security or
confidence, men fare better than their female counterparts. History
has a major part to play in this: only 50 years ago, women across the
world had significantly fewer financial rights than men. It wasn’t until
1974 that American women could apply for credit without a male
signatory, or 1982 in the UK when women were allowed to spend
their money in a pub without being refused service.1
But despite the passing of time and progress being made in
many respects, the needle is shifting at an extremely slow pace
when it comes to closing gender gaps across the financial board.
Women continue to fall behind men in terms of pay, investments,
wealth and pensions, leaving them less financially secure and
experiencing lower levels of financial wellbeing. The Money and
Pensions Service put it bluntly: “There is a financial emergency for
women. Women’s financial wellbeing outcomes, amplified by low
confidence and low engagement with advice and guidance, are
significantly worse than men’s.”
It’s time that we change the story.

THE SEARCH FOR FINANCIAL WELLBEING

It’s safe to say that the last few years have thrown a curveball into
the lives of almost every person on the planet, with a pandemic
causing chaos to global economies and a war triggering worldwide
inflation. With consecutive shocks to the financial situations of
households of all shapes, sizes and incomes, the concept of
financial wellbeing has risen in the consciousness of both individuals
and businesses. But what actually is financial wellbeing? To best
understand how our finances fit into our wider wellbeing, let’s take a
holistic view of wellbeing first. There are typically thought to be four
pillars of wellness – physical, mental, social and financial – which
combine together to provide a foundation or platform for overall
human wellbeing and happiness.
 Focusing on one or two of these pillars can lead to improvement
in specific areas, but only when you look after all four pillars can you
reach optimum wellbeing. Wellbeing isn’t an end destination, either;
it’s an ongoing journey full of highs and lows, wins and challenges,
and financial wellbeing is no different.
Of the four pillars of wellness, mainstream society tends to put
the most emphasis on promoting physical wellbeing. From a young
age, we’re encouraged to pay attention to our physical wellbeing
through movement and nutrition. Increasingly over the last ten years
or so, there has been a notable rise in discourse surrounding mental
wellbeing too, both in terms of how critical it is to pay attention to our
own mental health, alongside the importance of supporting the
mental wellbeing of those around us. Closely tied to mental
wellbeing is social wellbeing, as connection to others and community
play a key part in maintaining our mental wellbeing. Loneliness and
social disconnection contribute to poorer mental health, whereas
strong social networks can help support you in navigating tricky
times in your life. And financial wellbeing? It’s the pillar of wellbeing
that for so long has remained in the shadows, yet arguably has the
biggest impact on our lives.
With over a quarter of adults feeling stressed about money every
day, financial wellbeing has a knock-on effect on the mental
wellbeing of millions of adults, causing more worry than work, health
and family matters do.2 The picture is crystal clear that we’re
heading for a financial wellbeing crisis, yet for too long the approach
to financial wellbeing has centred on budgeting tips and savings
hacks, rather than digging deeper into the root of the issue. After all,
if we could budget our way out of poverty then we’d surely be living
in a completely different world? The truth is that money isn’t just
practical, but emotional and political too. Diving head first into the
conversation about financial wellbeing requires us to take off our
blinkers, set aside our assumptions or biases and look at the way
that both we as individuals and the society we live in address the
topics of money, wealth and privilege. Only when we look at our
everyday interactions, our gut feelings and our deep-rooted beliefs
about money can we start to understand what financial wellbeing
truly means for each one of us and how we can get closer to
improving our own unique relationship with money.

LET’S TALK ABOUT PRIVILEGE

Another Random Scribd Document
with Unrelated Content
Rāhatz, defined, p. 118.
Rantizōntai and Baptizōntai, p. 216.
Rebaptism. Note on, p. 430.
of John’s disciples, p. 429.
Red heifer. The ashes, p. 68, 69.
In Philo, p. 175.
in Josephus, p. 176.
Rabbinic traditions, p. 142.
Remission. Baptism of, p. 96, 244, 318.
Resurrection symbolized by baptism, p. 92, 257, 265.
Resurrection and baptizo, p. 347.
Revised Version on loutron, p. 323.
Revival at Sinai, p. 28.
Baptism of the converts, p. 29.
Revival under Hezekiah, p. 139.
Purifying them, p. 139.
Revival under John’s ministry, p. 232.
Revival of Pentecost, p. 297, 318.
Ritual law. Its office, p. 54.
Its relation to the Sinai covenant, p. 56.
It had no immersions, p. 23, 115, 116, 119, 128, 134.
It remains in force, p. 393.
The Gentiles exempted, p. 395, 406.
Paul kept and enforced it, p. 396, 402.
Rushing mighty wind of Pentecost, p. 299.

Sacraments of the Old Testament, p. 24;

of the New, p. 408, 424.
Sahagun quoted, p. 192.
Sacrifice defined, p. 24.
Sadducees. The sect, p. 412, 413.
Saints. Origin of the title, p. 47, 469.
Scrivener on the Greek MSS., p. 218.
Sea of brass, p. 130.
Sea water. Its meaning, p. 32.
Idolatrous use of it, p. 187.
Self-washings, p. 101, 108.
Their relation to the sprinklings, p. 164, 105, 136.
Separation. Water of, p. 68, 73.
Septuagint. Its origin, p. 152.
Seven candlesticks, p. 128, 311.
Seven days uncleanness, p. 60, 64, 98.
Seven sprinklings, p. 67, 98.
Seventh day. Symbolic meaning, p. 64, 98.
Shammai and Hillel on proselyte baptism, p. 79.
Shasters, p. 80.
Shātaph, defined, p. 117.
Shaving off the hair, p, 114.
By Paul, p. 399.
Sinai. The scene, p. 27.
The covenant, p. 42, 45.
Relation of the Gentiles, p. 46, 53, 56.
Place reserved for them, p. 46.
Its conditions, p. 42.
Its promises, p. 45.
The revival there, p. 28.
The baptism, p. 29.
Smith’s Dictionary quoted, p. 127, 184, 188, 247, 324, 363.
Socrates and Phaedrus, p. 245.
Solomon, Rabbi, quoted, p. 149.
Son of man. His kingdom, p. 267.
His administration, p. 338.
Sophocles quoted, p. 325, 326.
Sora rabbinic school, p. 78.
Sprinkling represents rain, p. 35.
Its meaning, p. 88, 99.
State of the N. T. question, p. 201.
Susannah’s story, p. 122.

Tābal. Its meaning, p. 79, 157.

Tabernacle. Its symbolic structure, p. 128.
Tabernacles. The feast of, p. 144.
Talmud described, p. 78.
Talmudic baptism, p. 76.
Targums described, p. 77.
Ten commandments, the eternal law of the covenant, p. 43.
Tertullian quoted, p. 193, 378.
Theodosia Earnest quoted, p. 233, 236.
Theophrastus quoted, p. 324.
Things purified, p. 102, 136, 219.
Third day. Its typical meaning, p. 100.
Thomson. The Land and the Book, p. 34.
Tiberias rabinnic school, p. 78.
Tongues as of fire, p. 310.
Tongues. Other, p. 313.
Transcription of the N. T. Care in it, p. 217.
Transfiguration of Jesus, p. 230.
Trinity. Order of precedence, p. 274.
Procession of the Spirit, p. 281.
Typical structure of the tabernacle, p. 128.

Ulysses’ bath, p. 127.

Unclean. Its meaning, p. 60, 466.
Unclean seven days. The meaning, p. 60, 98.
How cleansed, p. 65.
Unclean till even. Two causes, p. 108.
The meaning, p. 109.
Union wrought by baptism, p. 322, 332.
Utensils and furniture baptized, p. 136, 219.

Various reading of Mark vii, 4, p. 216.

Vedas, referred to, p. 80.
Virgil quoted on purifyings, p. 186.

Waldenses referred to, p. 49.

Washing. Before prayer, p. 173.
Mohammedan, p. 174.
Washing, the hands, p. 111.
the hands and feet, p. 111, 124.
the garments, p. 112.
the flesh, p. 113.
Washings of the people. Domestic, p. 119.
Ritual, p. 134, 210.
Of the priests, p. 128.
Before meals, p 210.
“Washing of water by the word,” p. 390.
Water, fresh and salt, p. 31, 32.
Water, Metaphor of, p. 387.
Water. Festival of outpouring, p. 143.
Wilkinson’s Manners and Customs of the Egyptians, p. 120.
Wind, Rushing mighty,—of Pentecost, p. 299.
Witness. Israel’s office, p. 47, 54.

Zend Avesta, referred to, p. 80.

Zion. Out of her the law, p. 420.
Zoroaster referred to, p. 80.

Footnotes
1. My authorities are “A voyage to Abyssinia, and travels
in the interior of that country, executed under the orders of
the British government, in the years 1809 and 1810, etc.,
by Henry Salt, Esq., F. R. S., etc., London, 1814;” and the
personal testimonies of several of our missionaries to the
east, who have related to me what they saw.

2. I assume what I believe to be demonstrable, that Paul

was the author of the Epistle to the Hebrews.
 3. “Carson on Baptism” (published by C. C. P. Crosby:
New York, 1832), p. 117.

4. “The Land and the Book.” Vol. II, pp. 531, 534.

5. Below p. 175.

6. Maimonides, Issure Biah, Perek 13, in Lightfoot,

Harmonia Evang. in Joan i, 25.

7. Maimonides, as above, in Lightfoot, on John iii, 23.

8. According to Etheridge, the final revision of the

Babylonian Gemara was completed by Rabbi Jose,
president of the rabbinic seminary at Pumbaditha, on the
Euphrates, in the year 499 or 500.—Jerusalem and
Tiberias, pp. 174-176.

9. Tract Pesachim, cap. viii, § 8.

10. This is clearly shown by Etheridge, in “Jerusalem and

Tiberias.” Pp. 339 et seq. The same thing is largely
illustrated in Blavatsky’s “Isis Revealed.”

11. Compare Ezek. xlvii, 2; John ix, 7. “Go wash in the

pool of Siloam, which is by interpretation, Sent.”

12. Carson on Baptism, p. 167.

13. This reading is attested by codices Bezæ,

Alexandrinus, Vaticanus, Sinaiticus, and is fully sustained by
the internal evidence.

14. Wilkinson, vol. iii, p. 388; Abridged edition, ii, 349.

15. Lynch’s Dead Sea Expedition, p. 206.

 16. Maitland’s “Church of the Catacombs,” p. 261. Also,
Withrow’s “Catacombs,” p. 333.

17. “Several of them [Arabs of the Jordan] wore sandals,

a rude invention to protect the feet. It was a thick piece of
hide, confined by a thong passing under the sole at the
hollow of the foot, around the heel, and between the great
toe and the one which adjoins it.”—Lynch’s “Dead Sea
Expedition,” p. 282. These thongs were the “latchets” of
Mark i, 7.

18. “Ὕδωρ ἐπὶ τοὺς πόδας μου οὐκ ἔδωκας.” The

preposition, επι, with the accusative, means upon, with the
idea of previous or present motion,—to wit, (in this place,)
of the water, poured and flowing upon the feet.

19. Gen. xxiv, 13.—; Ex. ii, 15-19; Judges v, 11; Ruth ii,
1-4; 2 Sam. xxiii, 15; 1 Sam. ix, 11; John iv, 7; Matt. xx, 1-
7.

20. See Wilkinson, above quoted, and Smith’s Greek and

Roman Antiquities, article “Balneæ;” and below pp. 200,
207.

21. Bryant’s Odyssey, Book X, 429-437.

22. Juchasin, fol 16, in Lightfoot.

23. Ps. cxiii-cxviii, were known among the Jews as, the
Hallel, that is, Praise, being sung at the temple on the first
of each month, and at the annual feasts.

24. See Ezek. viii, 16.

25. Lightfoot on this Feast and that of Tabernacles.

Lewis’s “Origines Hebraeæ.” Pool’s “Synopsis,” etc.
 26. Rabbi Solomon on Num. xxix, in Lightfoot on this
feast.

27. Pool’s Synopsis, on John vii, 37. He refers to Grotius.

28. Lewis’s Origines Hebraeæ, p. 606.

29. “The Meaning and Use of Baptizein, Philologically and

Historically investigated for the American Bible Union. By T.
J. Conant, D. D.,” p. 158. The italics are by Dr. C.

30. “Antiquities of the Jews,” XVIII, vi, 2.

31. J. W. Etheridge, in “Jerusalem and Tiberias.” P. 105.

32. Sale’s “Koran,” chapter v.

33. ἀφ’ ὡν ἔθος αὐτο μιανεσθαι.—“From those things

which custom causes to defile it.” Ἔθος, commonly means
a custom grounded in law. (Compare Acts vi, 14; xv, 1; xvi,
21; xxi, 21; xxv, 16; xxvi, 3; xxviii, 17; etc.)

34. Philonis Judæi Opera omnia, Frankofurti, 1691, De

Victimas Offerentibus.

35. Josephus, Antiquities, IV, iv, 6.

36. “Βαπτίσαντες τε καὶ της τέφρας ταύτης εἰς πηγὴν.”

Τῆς τέφρας ταύτες is the partitive and instrumental
Genitive, and indicates the ashes-in-water, as that with
which the baptism was to be performed. (Compare John ii,
7.—“Fill the water pots with water.”)

37. Josephus against Apion. Book ii, 27.

38. That this altar was the expression of a blind though

real groping after the true God, is distinctly attested by
Paul.—“Whom therefore ye ignorantly worship, Him declare
I unto you.”—Acts xvii, 23. To suppose as do some that the
altar was erected by one who was uncertain which of the
tutelary deities he should propitiate, implies Paul to have
resorted to a weak pretense, founded on the mere jingle of
words, which, so far from constituting an appropriate and
impressive basis for his argument and appeal, would have
invited the derision and contempt of his skeptical audience.
He adopted no such artifice; but appealed to a recognized
and affecting fact.

39. Plato, in Cratylo, xxii.

40. But Herodotus does not “represent” the manner of

the purifying of Adrastus. Moreover, the legend of Crœsus
and Adrastus, is fabulous, as appears from internal
evidence (see Rawlinson’s note on the place); and with it,
the theory of Grote, as to the Lydian origin of the Greek
purifying rites falls to the ground. See Rawlinson’s
Herodotus, Hist. I. 35.

41. Grote i, 29-35.

42. Ib. 530.

43. Smith’s Greek and Roman Antiquities, article,

“Lustratio.”

44. Travels of Anacharsis, Introduction.

45. Ovidii Fast. ii, vs. 27-46.

46. Ib. iv, 633-640; 731-736.

47. Ovidii Fast. ii, v, 673-688.

48. Æn. ii, 717.

 49. Ibid. vi, 229.—The (novissima verba) last or parting
words, were addressed to the deceased,—“Vale! Vale!
Vale!” Farewell! Farewell! Farewell!

50. Compare above, p. 138.

51. Euripides in Alcest. 398. See, also, Aristophanes in

Eccl. 1025.

52. Rees’s Encyclopedia, article, “Lustration.”

53. Above, p. 175.

54. Κλυζω (klyzō) to besprinkle, to water, to rinse, to

dash over. “The sea, besprinkling, washes away all the
crimes of men.”

55. Iphigenia in Taur. 1192-1194.

56. Smith’s Dictionary, article “Mysteria.”

57. Smith, article “Eleusinia.” Compare above, p. 144.

58. “Ὑδρανος (hydranos), a waterer, a sprinkler with

water; from ὑδραινο to water, to sprinkle any one with
water, to pour out libations.”—Liddell & Scott’s Greek
Lexicon.

59. Mosheim, Eccl. Hist., Book II., Part i, § 18.

60. As this work goes into the hands of the printers, the
newspapers announce that “the Rev. Professor Campbell of
Montreal has discovered that the Hittite and Aztec
alphabets are identical, and by applying the latter to the
former, he has been enabled to read inscriptions belonging
to the ninth century before Christ.” Should this
announcement prove true, it brings the Aztecs into a
relation to Israel which the reader will at once recognize.

61. Sahagun. Hist. de Nueva Espana, vi, 37. In Prescott’s

“Conquest of Mexico.” Vol. III, p. 385.

62. Tertull. de Baptisma, chapter v.

63. Ambrosii Opera, in Psa. li.

64. Ibid., in Apocal. cap. 6.

65. Ibid. Lit. ad initiandos. c, 7.

66. Carson on Baptism, pp. 265-268.

67. This is not the place to enlarge upon the present

obligation of this law. In the above places, the reader will
find it, as at first given to Noah, as expounded and
perpetuated under the Levitical dispensation, and as again
re-enforced upon the Gentile churches by the apostles.
When and why was it abrogated?

68. Scrivener’s Collation of the Codex Sinaiticus,

Introduction, p. xx.

69. Theodosia Ernest, Vol. I, p. 79. Published by the

Baptist Publication Society.

70. Theodosia Earnest, vol. i, p. 80.

71. Jewish war. II. xiv, 3; and VI. x, 3.

72. Platonis Phæd., v.

73. In Smith’s Bib. Dict. article, “Jesus.”

74. Dale’s Christic Baptism, pp. 27, 29.

 75. Josephus’ Antiquities, XV, iii, 3.

76. Armstrong on the Sacraments, pp. 48, 49.

77. See above, p. 100.

78. “Christic Baptism,” pp. 53, 56, 57.

79. Ibid, p. 76.

80. Alexander on Matthew.

81. The italics are his own.

82. The Prophets of the Restoration, by Rev. T. V. Moore,

D. D.

83. Ebrard, in Olshausen, on the place.

84. Alexander on the Acts, in loco.

85. Augustinus de Nupt. et Concup. II, 29.

86. Alexander on the Acts.

87. Τουτο, in the neuter gender.

88. Ellicott’s Commentary, on Eph. v, 26. On the mode of

baptism, circumstances detract greatly from the authority
of divines of the English church. The doctrine of that body
on the prerogative of the church to ordain rites and
ceremonies has a double effect. On the one hand, it takes
away the motive to a thorough study of the Scriptural
evidence on the subject. On the other, it induces a sense of
satisfaction in admitting that the apostolic mode of baptism
was by immersion, and then pointing to the contrary form
now in use, as an illustration of the exercise of the church’s
authority over the matter. When to this is added the
veneration cherished for “the primitive church” of the third
and fourth centuries, in which immersion had gained
extensive footing, and the recognition of that form in the
rubric for baptism, hereafter quoted (below, p. 354), we
will be justified in looking farther before accepting, as
conclusive, the judgment, however pronounced, of divines
of that church.

89. Smith’s Dictionary of Greek and Roman Antiquities,

article, “Balneæ.” The engravings referred to, will be found
on pages 200, 207, above.

90. Βάψας ἀρύταιναν, αὐτος ἑαυτον καταχέασθαι, καὶ

ειπεν ὃτι λέλουται. Theophrastus, Char. 16 (9).

91. Athenæus, Deipnosoph. xii, 6 (512).

92. Aristophanes, Nub. 1051.

93. Ἡνώγει ῥυτῶν ὑδάτων ἐνεγκεῖν λουτρὰ. Soph., Œd.

Col. 1598.

94. Εἰσόκε θερμὰ λοετρὰ ἐϋπλόκαμος Ἑκαμήδη θερμήνη.

—Iliad xiv, 6.

95. Σὺ δ’ ἀλλὰ νεκρῷ λουτρὰ περιβαλεῖν μ’ ἕα.—Eurip.,

Phoen. 1667.

96. Οὐκ οἶσθα λουτρὸν οἷον αἵδ’ ἡμᾶς ἕλουσαν ἄρτι.—

Aristophanes, Lysist. 377, 469.

97. Sophocles, Antigone, 1201.

98. Πατρὸς χέοντες λουτρά. Sophocles. Elect. 84.

99. Οὐδε λουτρὰ προσφέρειν πατρί. Ib. 434.

 100. Ἰῶμεν, ἀπολουσάμενοι τόν ἀπο τῆς μαχῆς ἱδρώτα
τῷ Δαρειοῦ λουτρῷ. Plutarch, Alexand. 20.

101. Jewish War. VII, vi, 3.

102. The Meaning and Use of Baptizein, p. 88.

103. Review of Dale’s Classic Baptism, in the Baptist

Quarterly,

104. “Meaning and Use of Baptizein,” p. 158.

105. “The Two Books of Common Prayer,” set forth by

authority of Parliament, in the reign of King Edward VI,
edited by Edward Cardwell, D.D., Principal of St. Alban’s
Hall, Oxford, 1852.

106. Mr. George Grove, in Smith’s Bible Dictionary,

article, “Palestine.”

107. Carson on Baptism, p. 251.

108. Did. Alex. xxxix, 716. In Dale’s Christ. Bapt. p. 342.

109. He alludes to a relation to the Spirit, supposed to be

indicated in Gen. i, 2.

110. Tertullianus, De Bapt., ch. iv.

111. That ἡμων, the reading of the Textus Receptus,

should be ὑμῶν, “your hearts,” is testified by a number of
MSS., among which is the Sinaiticus, and is imperatively
demanded by the connection.

112. The “Greeting” (Chairein) Acts xv, 23; is found

nowhere else in the New Testament, save in James i, 1.

113. Alexander on Acts, xxi, 20.

 114. Eusebius iii, 11; iv, 5, 6.

115. Etheridge’s Jerusalem and Tiberias, p. 71.

116. Etheridge, Ibid. p. 72.

117. Mosheim, Eccl. Hist., Cent. II., Part II., Ch. v, 1, 2.

118. Institutes, Book IV, chap, xvi, §37.

119. Dale’s “Christic Baptism,” pp. 430, 431.

120. See Alexander on Acts xiv, 5.

121. In Dale, Christic Baptism, p. 205.

122. Christic Baptism, p. 393.

123. Dale’s Christic Baptism, p. 162.

124. “Christic Baptism,” p. 158.

125. Pliny (Hist. Nat. vi, 35) states this kingdom of which
Meroe, on an island in the Nile, was the chief city, to have
been “now for a long time,” governed by queens, who
transmitted to each other the name of Candace.

126. Alexander, in loco.

 Transcriber’s Note
Spelling and punctuation, where printer or editorial
errors were obvious, has been corrected.
Some idiosyncracies should be noted. In several
captions, there is a period following the word ‘Sir’, as ‘Sir.
Wm. Hamilton’, implying an abbreviation. This also
appears once in the text, and once without the period.
All are given here as printed. The variant spellings
‘sepulchre’ and ‘sepulcher’ are both used frequently, and
are all retained.
The following table summarizes the resolution of any
other errors. Errors in the formatting or punctuation of
the index entries were corrected with no further
comment here.
95.34 But in order [?] adequate sic: missing
appreciation word?
121.20 And, when they left Eg[py/yp]t Transposed.
130.31 about fifteen feet by seven and Replaced.
a half[,/.]
172.20 they s[ie/ei]ze Transposed.
189.23 it may be, by tradit[i]on>, from Added.
the parents of the race
192.7 [the goddess of water].[’] Added.
211.24 it is interpreted, “to the elbows, Added.
[”]
220.21 whilst Paul used the[ the] word Removed.
224.24 Heb. viii[i], 6. Removed.
226.35 or the favor of the rabble[,/.] Replaced.
235.5 that two years afterw[e/a]rd the Replaced.
evangelist
263.4 I have kept the faith[?/!] Replaced.
276.19 to involve his government in[./,] Replaced.
chaos, God in the mystery
326.16 [(](loutra) libations Removed.
334.16 “quickened as to the spirit[./,]” Replaced.
340.12 and his rest shall be glorious.”— Removed.
Isa. xi, [1, ]10.
344.27 So, the prop[eh/he]cy cited by Transposed.
Peter
348.31 obscuring of[ of] the subject Removed.
365.5 [“]Likewise reckon ye also Added.
yourselves
354.9 That church had or[i]ginally Added.
incorporated
392.27 I have spoken unto you.[”] Added.
401.12 the apostle repeat[a/e]dly and Replaced.
unqualifiedly asserted
410.16 and distributed a second Replaced.
cup[,/.]
420.7 Let him not become Added.
uncircumcised[.]
431.13 to observe all things Added.
whatso[e]ver
436.13 that believed on his name.”— Replaced.
J[no/oh]. i, 12.
464.12 signif[inif]icant Removed.
466.21 unclean (akathartoi), and holy Replaced.
(hagioi[,/.])
474.24 They [in-]include the Sinai Removed.
constitution
CHECK ON 466.21 & 326.16 if the inline pm can be fixed.....
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