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OP BiPTizo, IH T H E N E W 1 jb 8 '!■ AMEN T IM REPLir TO TH£ VIEWS OF THE REV CHJiRLES TUPPEIl By TIWM.^S TROTTEll, mMStZR OF THi-: rRESElfTERlAN CHURCH, ANTIOOWISH. PIOTOU : VKiMir A'c rat: i,ASTfcK.v chromclk, .>Fi'iCE. I The writ( onto the sul they exhibit h'lppy to sa> greater part friends in I many years i firmly is he p intended whe tention woul things have b ed, and others treated more press, before tl ment would l would have o< the editor of ti with them as fa AOVERTSEMF.NT. ut^ 21 after Expotied '' To baptize/' 9 for point yf iMSUt; " 3t issue. >» 35 '' 4 '■■' Cleai' read Divine '* Eariy '* poor people dospiritod '' upostlc *' '' Clean." -' OJvorsc." ■' Daily." '' People." '^^ dispersed." «'■ A pasties.-' ft oti au uqua^ footiug witfi the advocates.. I do 110 inquires int ix. 10, will] catj (Mterta "rites of p means a di: . and ill tho s and of plan vii. ^i7; and sencc of all nieanin j ai np his miiul right or wn If the rite formed in di iiister these mode of adii ^lOOll, It 111 this there c:i bay, that Ba unlefjy we < iiig of the G '"hanged the that lanruaL' LK'l'TEH (J. I «lo not sec how any candi.l and intellig^^nt man, who inqmros into the meaning ofdiaphorois baptismois in Heb IX. 10, with a sincere inton.ion of ascertaining its menninc can o.nertain a doubt that it means -diverse baptisms," br "r.tes ot purification differently porlbrmed," Diaphoros means adherence in tho species of seeds, Deut. xxii. 9: .nndnuhospeciesofanimals, Liv.xix. II), Dan. vii. 19 and ot plants, Wisdom vii. 20; in the form of vessels, Ezra VM. ^i7; and in the gift of the spirit, Rom. xii. G. In the ab- sencc of ail evidence to the contrary, this ought to settle its meanm J ami the tnan whosayshe isnot.aiisfied, has made up his mmd, and i.s determined to adhere to it, -vhether right or wrong. If thorites winch bore the name of baptisms, were per- formed .n different ways, bapttzo, which means -to admi- ..ister these rites." cannot be restricted to one particular •node otadminisicring them, and should not be so under- »^iaod It must be as extensive in its uso as Baptismos: of thjs there can bo no reasonable doubt. It is of no use to *.ay, that Bapiuo meana only <'to immerse," in the classics, unlef^y wc deny that the Jewii ever changed the mean- >ngot the Greek; hut I shall show Ju a little, that they ''langKdth.' meaning of a very great number of words in tiiallan2uaiir,=.,v,ng to :.umc entirely nuw bigmncation^, ft Ttui: inotlo. jii tlic Cireei wiihoiit sayi S(!|>tn;i,gent, at l('ust, so If! F.pifi.vi'ohizo Suuu:/'Utapse togt'f.hor," or not osrnpo in >v.'i\ , bill, to r trpfif'p/n'sl/ie among tliu UrtM.'k.s llieiiL-ulvcs. liut Mr. T. savs that, -in or.I..,- ... have rrMidcicl it in the )<-astd....rr,.eprolml,k., tl.aUh.y rluM.^MMl ,}.e nmani... „,• ««/'/Ko, I .j.ould lu.vu .nvei. ii.sfanco. in u|,ir-H tin- ••l)an.ro.llh,;n.oanin-.,rv,,rl.s, u'/uVAeayvrt'v* Me mode in rrhiclt thr lal, ndcd action is perfonued, .n.l that not Inn nn^.lonctl.is, itniay In; tai.ly prcnnicl that I r.-uniot " I his n<,t only displays a (h-n...; of i.un.uanci. Inr u hirli I was unprci.are.l. Inn al... of .vcklossncs.s, f.,,- ivhich I fm.l ,t d.llicnl. to aoconnr. It \, ^ually .-h-ar that he know, nn- thnig about the nwutcr, and is pciCrtly indim-ront to tlu- ronscquuncosofanexpo^un', and is therr-roro dcK^nnin^Ml | /'M/:o is ron. .'•trcteh out," show of hand were chosen ( hetrolonelni this f-ense in •: ii^ed it in the liiut where no ^^' a kintr Jujp I'f'intinent of < •vliich sense tl 'fo ordain,-' i means in the ( cjise o< Matthi Magistrates Wi ^'h'rofo?. Pei tltf^fu, wore de I'l.ick he.nn for i-'le bean wer^ •''U whn.«o rai h/eroe n leans ' Kleroo origiinil 'ii to the Isroai means "the lot li'iHl," as the te '■ 'ic hercditar'. to speak at random, in the hoja! that I may be ns illiterate as himself, or in the contidenee that the Baptists will eA cu?e it if otherwise, as well meant, though foully done, j I have not given sueh instance.sas he demands, 'not, hou ever, because I eannot, but because I can upj)oses tin; pour Jews t.. have acted on some principle in altering tlie meaning nl' Greek words, j)reserving the meaning of one class, ami changing that of another, from some caprice or whim oi Iheir own. Ihit the truth is, that they changed them from ignorance, ns Mr. T. himself is disposed lo do, and as every body doe.^, at least for a time, who is compelled to u>.; a foreign tongue. They acted therefore from accident ra- ther than by riOe; and it so hapjiens that 7i//zo belongs to a class of vcrb«. of which they were most likely to mistak-' the meaning, and in the use of which they have made tkt; greatest innovations. The class of greek verbs which c.\j>ress the form or man- ner of the action, is not very large; and I could undertake to show, that they changed the meaning of a grc;\t propor- tion of them, but at present I must confine mys^tdf to a lew It.itanees. I jhall begin witli those which express the ili(: ilifv lia.ll ''"-"^ modo.^ ofclcnion tlint riic k 1 it in t!if. ariiii;^ ,,j Ic.h th.'v mode ill not lia\ fatiiiot. " \vlii«'|i I 1 1 iilid It t to till; UM-t)lilH'tt illiterarc will OA- [lone, i It, liOW ci'y re;; iav«' oi- onsions, j)art oi" Jews li) is.s, ami liini o means! "to vote," or--; not f.cfur in tliu it in til IS Kfn.so m my made no clinn^ijf! npon it .lu-oj»fi!i.s, which shows that tl at loust, so far as wo know. ]i,!. Jud. ]Ah. (."(•. xiv. § I lim." But means in thn classics " to vote nil lo choov' liy acclarn.ation," did l-pip-^-iv/tizofiffu pfmff.'i "TiH-y all voted for 1 Simu;/.utap.wjjhiz o w h ich togcf.hcr," or, '^nt one( •' (I not escape in thjvj way. h d w ay, l>nt to reckon, or i oc-; not mean fi clci't in any lrp}i,'p/ii.s'l/ie "ho \\ lunibcr uitli. Act •j. i. "-'(i. Suiinlia loacn as numbered w iili tie.- eleven/' C/ui 10 ."•treteh onf, (^ompouiifled of ('heir "the hand and and means in ihf.' classics "to ch t'ino oosc t« to h3- .^iiow o( hand.. One cla.. of the maL'i>lratcs of Athene were chosen in this way, and were thorefore called, th*. (hetrohnetni. it is liot certain whether the verl; reiaint- tins sei,,c in 2 Cor. viii. JP, or not, hur the- .Jews certainlv "«od .t ,.| the soi.sc of simply ai)pointin.,r, or ordainii.-, and llmt where no election had taken place. Jo^ephiis 'speaks of a km.r hjpo lou Theou Kechciyolonemenos- '^hv the ap- romtmeni of God," .J. A. Lib vi. c. iv. ^ 2, and c. xiii. § i>, in •■vluch sense the word occurs in Acts x. 41. And it means '■•0 ordain,"' in Acts xix. -23, Tit. i. 5. Aga\u,. Kleroo ■neans m the classic writers "to choose by lot," as in the ni«eo< Matthias, Acts i.i>(i. Another class of the Athenian ^lagistratcs were chosen in this way, and hence .-ailed the hhrofc?. Peices of bra.s with their names engraved npon tifm, were deposited in an urn, along with a white and a I ;'.ck bc.nn for each. After bein^,^ shaken, a piece and asin- debean wer. drawn, ami if the latter was white, the per- •'m vhose rame^vas on the former,' was chosen. But t^/eroe n.eaos -to inherit" in the New Testament Eph.i. U ^deroo ongmally meant "the lot," "hut Canaan was divid- ''I to the Isroalites by luf," and the Hebrew term which means "the lot," cauio also to mean "a portion of the "■"Hi," as iho term •••lot.,- does with us. am} as the.e lots '^•'-ic hereditary, ti:e lot cuM.e :o im^n • ';in inheritanco ;" il I I '^iu llT rui.l TiicNcrl' "ti» inherit,'' ur. " (li^ll•ilnl!^>," niul means willi ihccluK.sics "fo divide fiy lot;" bur. Willi the Jews itulb-o tuoant "to inherit." Ikli. iv. I-t, an Klt'rcrufmia iriciiis "an inheritniicc," ;iuil Klevo- jrimos "an heir.'' Hcrt: I luiiiht stof*, hu: iih Mr. 'J', iia.s driven tiic into ihl? line of araninent, I am (hsposcd to -o farther, and Khow that the Je\V6i made as free with verbs terminating; in izo like fjapiito, at with those whicli cxpress-ed the inedeof an .'vctiun. 7'hijs for instance, prochcirizo means \/ith the classics "to ehoosc,' or, "prefer;" hut with the Jews, like ('heirotoneo, it means "to appoint," Act.s xxvi. IG. Enkai- nizo, with the former, means "to dcdieate,"and our transla- tors have 80 rendered ii in Heb. ix. 18; hut it there means "to establish," for a covenant eannot be saiil to be dedicat- ed. And the Jews did not only give to verbs in no, new or different senses from what they had among the Greeks, but they .lid not scruple to give them directly opposite senses. Thus tore. Gal. iii. 8. To these we n.ijrht add a number of verbs n')t terminating in i:o,m ^v^/.«?Av/;/omr//,"to look out," \(Ms VI. J, were it to r^er^ e any purpose comieeted with this eiKjuiry. Mr, T.may |)robably meet with references in his Lexicon, l'> some of the word, or ^ignillcations in profane writers, I.iithe will find upon eii(|tiir: ^hat they are not amon.r ih<' niimbor of the pure old Greek classics. The Alexandrian <.'reek, or that spoken in Egypt, from the times of th.; } r auhxQ, was considerably infccto.l with Hellenistic exprcs- sion.s and as the schools m that countrv came m time to bo much frequented, the Greek in u,e m ir, found its wav into other regions, ivhero it would have been regarde.l as barba- I'ous, m a more fastidious age. At all events, I trust he will havecandour enough to admit, that I have establi.^hetl a pomt beyond alldispme, which he cither believe/iro, and therefore that the classical acceptation of that word, without something else, is not at idl to be depended on. 1 maintain that they have chiiun^.d the meaning of i>>//ro as well as that ,.f mnnv otheMs; 'Hid Mr. T. must allow that I have at least made' it proba • l)le. I will hereafter make it certain. Mr. T, is ji, J„. iiabit of giving us a host of names, chiefly those of -l.arned IH-do-baptists" when ho fad,^ of proof; and j will show liereafter, that he has eiilier from ignorance oi- Jesi»ri • '•ompletely misrepresented some ol" these. But though he JkuI done every one of them perfect justice, their sbiiple ufin-ip.ationj:^ however coulklently given, is verv much in- fciiot to proof. In every ca.>=e in which I say ihat a wm-a is used in any particular rensR, I refer him to a passage in which it has evidently that sense, and do not require him t< .tepend upon any man\s o])inion. Let him either rneci me in the same way or confess that he cannot; and what- ever he does, let him refrain hereafter from hazarding opi- nions on point* which he has not examined, and laiows no- thing about. It is inconsistent with moral rectitude to do it. Whatsoever is not of faith is sin, and faith that rests on no foundation but a man's wishes, or i)erchance, the necessity in which he has involved himself, will not acquit him from the charge of guilt. I believe that u man can hardly fnW to take an inlerePt in an opponent, with whotn he contends from no personal motive, but from a pure, simple regard for the truth. This being my motive, 1 wish well to Mr. T., and it would be a pleasure to me hereafter, to have ae many occasions of noticing his fairness, as I am afraid he has given mc occasion for noticing the want of it. I ON 1 Many < year, in the fiy with the the Greek \ was rather Annand, to hitherto bee fully out, tli appears to I ttisappointrr tunity thus] and as numi than politic would csteci lie, through Criticism ha rally though toresting to and settle the cially when i portance. A ^vith the prc£ ON THE MEANING OP " BAPTIZO. J> LETTER f. Many ofyour readers know, that I wag engaged last year, m the columns of the "Nova Scoiian," in acoim-over- «y with the Rev. Mr. Tupper, respecting the metining of the Greek word Bapiizo, in the New Testament; which was rather ahruptly terminated, by the tacit refusal of Mr Annand, to admit anything more upon the subject. 1 have hitherto been endeavouring, rather to bring Mr. Tupper fully out, than to give him a final answer; and now that thi^ appears to be in a great measure gained, it i.sa considerable n, has the same [meaning, and they must liavc acquired it from uses that were common to both. Again, the Hebrew amud, and Syriac amudo, « hich are ilerived from amad, mean " a stable object." such as " a I'lllar," and always convey the idea of "stability." More- <'ver, from the masculine noun amwJo, the feminine noun »;wmfZ/7^o is formed, by prefixing "M." and giving it the lenuninc termination. Now ! vij! ^till give Mr-'^T. the '•lodit to thmk, that ho is orientalist enough to hiu>w, that by prefixing the particle 77U'w or w., to a noun expressing a certain efltcr, you make it signify the occasion or cause ofthatcfiWt. If rt»j?;r/o meauj; stability, mnmuda or tb»? fmninliio mamudifho, AinnUi mean the cause or occasi<;n of Htability, in other words *^i confirmation." Circiimri^ioii was a seal or c6nfirtnation of th*; righteonsness which i« by faith Rom. vi. Q.. Baptism came in the place of it, Col. ii. II. 12., and it was natural for the early christians to speak of it as a confirmation too, which we know they did. I hopo that this will sntisfy Mr. T. that I was after all not so far out ol my way in stating that amudo means "a pil!ar.'> Can ho prove by as fair a train of criticism that mamuditho means "an immersion?" His proof from Numb. xxxi. 523. will not do. "To pass through w ater" is a figurative ex- pression, and doets not mean "to immerse," but simply "fo wash," without regard to the way in which it is done. .Sd. Mr. T, supposes that because 1 eif()rtn any one of a class of religious rites, which ag'-eed in some respects, but diftered in others; and in proof of this I refer to the expression diaphorois baptismois, " divers baptisms," in Heb. ix. 10. Diaphoros means "excel]en%" in the classics; but the .Jews used it in the sense ot "various," or "diversified." Schleusner explains it by discrepans, (hssimilis, diversus, varius, tevm^ which express " discre- pMMcy," di>similarity," "diversity," "variety,'- and says (hane, quo res dignoscilur, quod dhsimile rcdit, dU\pho- rnn dicituy. Every thing by which a matter is distinguish- ed, or which prodjn^es dissimilarity, is called diaphoron; and Parkhurstsays it means "diflTerent," "diverse." But Mr. T. flatters hunself with the idea that ho has discovered a passage, namely, Ezra viii. 'i7. in which it means "plu- rality," and he therefore maintains that it means "many." Ti]i^ I regard a:; a curioui: specimen of Biblical criticism, )Uid ( U" ot", in sii| like pro£ aphora, atid Ml. thing ab( shanah o change," 1 Kings : the Ma SCI tlic passi which w< after the I'ljis in il used as ! d»'iidv ill \ one from its Chaldi cumstano miisr liavi ther«;fore not suppr has given number, \ \\\\\\i it w, tin; time t that iiiterj Ma so rets ihat it me; I'ither in t does not i rites whic perl'ormcd contrary i termined i not satisfy ilie triuh. sents the ( I'nglish. .Ifduison, MacUijiyli! ■J uid ( n • tli.it shows ulm! sleinl er j)ro(.r;i niaii nil) '.<•( 3» r> t, Hi sii|)j)()it of a favourite olijoct, rather than I Tpt like proof at all. S/umim, the He!)ro\v tt aphora, in the pas.saife in K/ra.docs not lave iiothiiii,' nil rendered liira!itv," atid M.. T.raii hardly fail to know this, if he knows any Thing ahont the Hebrew at all. It eoiiies from the verl. xhanah or shaneh, which anions- its other senses nu/ans 'Mo change," '-alter," "diversify," 'Mlisgiii..,.," 1 Sanj, wi. l.j, 1 Kings \iv. ^l. Jobxiv. '20, Jer. lii. .J.}, Lani. iv. J. jf the Masoretic ])Linetuation be followed, il ineai!.s "two." in the passage in (juestion; but if we set asidi' the fxont -^ which were not invented till seven or eight hundred years after the tim; of tlui TAX. it may nitian '•divi-i-sc." it oc- curs in Ibis sitnise a:>i a luiiticiple in KstluM' i. T, where it ]> used as ! .;i-c in rt;f(M-cnce to vessels, '-And ihey <:.i\.! tbem dnidv in vessels of gold;lhe vessels shoniui. "being diver.-c/* one from another! The woi. I also occurs in this mml-c iu its Chaldean form, in Dan. vii. .J, ]<». r,,dcr these cir- cumstances itnnght hav(,> 'occurred fo .Mr. 'V . that the fAX Mins't have nnder.stood it in this wiy, and that diap/ioru.^ therefore has it.s usual meaning, dosephus evidenrly did not suppose that two ves-cds only were nundiered, for he has given us an account of every thing about then, hut tln.ir number, which he would not have emitted liad he kr.owu \vhat it was. 'J"he word was not, therefore,^ understood at the time to mean "two," and in all probability ei \Unt interpretation put ui)on it, till the dark ages, when The Masorets so expomided it. It is a poor shift indeed to sav ihat it means plurality. Mr. V. will no^ find a pa'-^aye either m the Old or New Tesiament, in which durihoros does not mean ^'diverse;" and if that be its meanner !,|| ,h,^ rites which the dews call'ed Baptisms, could not have \,vvn perlormed m the same way. Macknii:ht's assertion to tht^ contrary is not proof, h may satisfy ijiose who are de ternnned to believe it, whether right"(n' wroi.^;; but ir. wld not satisfy any nuui who conscientiously w ishcs to discovei- She tvuiU. ^ i say auain that Macknight' not only mi.Nrepre-- Mints the Greek, but expresses liis meaning i'n irni)ro|)er J'wiglish. Diverse once meant "several," but accord. n-< to .Johnson, who is better authority on such points tlian -v'SacUijight, u had be cnine oUsoieie \i\ thai ^cn-ic IwSuv^ hi-i •twuo. bfu his Diciionary. Ajul ol' what Hie is k to rficr to the Hrhiesv iraiishition ot* the paHsaffo. It was made Kiiire Mr. 'J'., and I attained to manhood, ai)d often gives a vvrom^ stMi.-fe to the text, and that in very l»ad Hebrew. 'J'ho author of the^ Syriac version lived among the peoplH ^vho olti«'erved the (.•ustr)ms to which the paa^age refers, and had l*ar bolter opportunities of luiowint^ in what senrio the ferms in it are u.se':n8." 'IMie sprinklinjjf of Idood is ex[)rcs.sly referred to iis one w.'iy, and that of the water of separation as anotht;r. riiid there \v<;rii a number mori' which arc not jnentioned. I Jf showe 'neaning of not more so th'-^re is noth :han!rc(J the i'if'#Jed, tha ^acceptation, •akes that fo -r^eaninir, hm nut deny thai t.':8 Greek Bi ti!.i.t it is Jimi io allow to it Jtiderstandin, iiave been po i.'jat it alvjays '■icy knew th.: the Jordan, ih •'''ifner=ave a:, undoubted instance ofiteo !,s l.l ;;-in. .;ut e„n..n;d iT^-ct .^Tc, 1 ie'^rlet"", .t ■ , II . '-'■"- ^^"^t^'^j tnat Mr. l\ t niik^' nin-wr ^oallow to t: ort'i-if fiio r Yv ii*"J».& \no^,Li nitr.cai.anig ,t m either of them. He «t.ys. -I-Vy .,u<' a.e h^„ poo.Heh.o.v scholars inae.Mr.LpUd nofw ;^y knew tha. Naa.nun d,d not an unusual sense. no more tin n"u mat thev couhl n^^ .> render it hv the VP..I V ^^"- -'^'^^'''•- 31, thev >viih Woo.!. =' "-«;'"ite> .us," „,■ "s,„i>.kling/' ^•«w ,r:::;,'',? '""^ ■"' ""■' "• ■•''•-- t ,„i. view „.• ■„ •'fonehand/in^r:^:,:::;':? "■" ;""' '''" «■•«'"• other; and in verses 6 l, ^1° "'''','". ""= ''"'"' ^f 'he X-d whieh'^I.e td\lf ■"''''■ ''■■= '''-" "f «"0'her T'Vpor, means '-a spa„"v ,.''" "T^T '^''"' "^l-^w •ion. an,l „he ouan.i v 'nl' , 7 ^""^ "'■""" ''""«="P- ■hansufficientrsTa^S; r"''' ""'' '"^" "" ">"'« said .hat the LXX h v „ ' in ' '"f ^"s""^- '""»y he Ta6«ihv.heword Z,„ ;Lh " ''"" "'"""-' •hey use Bapto in the sCs'e „f . ^r' " '" ''''■" «"" -••Mew,.asMi,,o„uC:hfverrd:5^ °' ""■*""'« D?ps me all o'e,^"''' ''""'<^^"»g 4, "His flesh shall l)eeoniey>e*/t^?;- tiiaii a ehild'd" is the proper opposite of .:?oiiig down 141 nTniplion. The word neither means "a liquid," nor "a trench lilled v. itii a licjuid," hut ".some so- lid substaiica in a putrid state," whieh, in the opinion of iIk Orientals, was the nio«t foul and oflcnsivc of all kinds of filth; and this is the idea evidently meant to be expressed in the text "Although 1 were to wash with the purest water, and in the most perfect manner, yet thou wouldst pollute me to the greatest degree, by spattering me with putrid garbage. The expression, "to dip," would be un- suitable in such a passage; ;uid the LXX understood Ska- ehalh, in the sense here given it, for though they have said chapftas, they have also said en hrupo, wliich means with "onfure," or "excrement." Compare Is. iv. i, with Deut. xxiii, M, Ezek. iv. 12, and if they used Bapio in this sense, ihey used Baptizo in the same way, for AqUila, another of the authors of the versions of ihc Ilexapla, gives Baptiseu instead o^cbapsas, although ho understood the passage in the same sense. The idea expressed in it is in some re spccts the same with that expressed in Malachi ii. 3, "1 will spread dung upon your faces." Joseph's mantle could not have been immersed in the bloo •"" to a LXX hnv ,. ,C;-! Z;; "; r"^" """"'"S ""^••''« ^I'owB, '^to wet with .lo.v > •. • ' * ^^^® already ^■'-■•■'" - amie.,, .,.h .he ,;,;;;;;:■„ "ihVeVel^^^f IS %\hirli, ilie ppr'nikling tlio jilace afTerrpd fevernl difiercnt t*mes, was enjoined. Hi;r disease appears to luivc been topical, for he speaks of the place, udd of his expectation that the prophet would have rubbed his hand over it, versu 11. Whatever was done to him, was al:!io repeated seven times, as was the custom in cleansing for the leprussy ; and if we only admit now, what I will prove hereafter, that Baplizo is used for rites that are known to nave been ko performed, it will be hard for Mr. T. to show that the L\X did not understand the passiige us r<:ferring to such a rite, and use Baptizo accordingly. 1 have been more particular upon this passage, because the Baptists so often refer to it, as affording an instance in which they allege that Baptizo undoubtedly means " to dip," which is not the case. But even although it had this sense, it would not serve their purpose, unless they could prove that it meant "to immerse," for, dipping and immcrs- 'ng are not the same. 1( the KngI ten, havi that its (I the sense or 31; an sprinlxlin Jews ha sprinklin IJeb. ix. Of the we have ; 25: Bapi for a deai vaiJinc:." for the (le wholly, b Was bin" granted, I dy, and i>i f erred to j uhercver >viihout a; ^1 ash ihe dificrcnt vc been ectation it, verso (i seven py; and ter, thut been so [hat the > feiuch a LB/riER IV. betiHUse instance ms to had this ly could immcrs- ^ I showed in my last letter th.-it the GierK hap/n, like the English verb to di[), sometimes nirans to m ft or mois- ten, having this sense in Din. iv. 30 or 33, fs. v. 21; and that its derivative baptizo appears to be nsed by Aquila in the sense of daubing or spattering with filth in Job ix. 00, or 31; and from this acceptation the transition to that of spnnixbng with war«jr, was neither great nor violent. The Jews had diverse baptisms, and the Aposilc reckons the sprinkling with the water of separation among the nuuibc, Heh, IX. 10, 1.^. '' Of the use of bapUzo for the administration of this rite, \ve have a decisive example in Ecclesiasticus xxxi. or xxaiv S25: Baptizomenos apo nekron-, «'iIo who has been baiitized lor a dea.l body, if he touch it again, his ablutio,. is nna- va.hng." This undoubtedly refers to the rite of purifvn.-r for the dead, which was ad.ninistered chiefly, though' no^ wholly, by sprinkling. But because it was concluded bv a washing, to a greater or less extent, Mr. T. takes it for granted, 1st, that the washing was an imn ersion of the bo- dy, and i>d, that this immersion is in the above pas.sarro re- fcrred to as comprehmdii-.r the who!,.. Jie maintains that v.hercver the Hebrew /?«t7,«/z is n.cd irn-.trictively or >vahont any mention of ib,. part to l.o washeJ, it meanl t.> >iash the whole body; without seeming to beat all auait 2(i that this may he th)nc' without an iriunersion. Cm l^t, Itn- i'hclz is ustMl irrestfictively iji Lev. xvi. 4, juul yet only n.i.>ans a partial washing-, namely, that of the hands and I'o^t; atMl it may, for anything that a]>i»€ars to the contrary, mean a partial washing in Num. xix. 1<). h appears froin verse i21, that while the water of separation renioveil a ce- remoiiial, it occasioiicd a literal iiiijuirity, !rom which every thin;,' on which it lijihte-cj reqnirtMJ to he cleansed; hut the washin;X ofthe i)(' (lead, is baptism for ihe body, or rather fur its resurrce- Pi-o mnrluis tmt;l, pro eorparlhus c^l lin'j:i\ mor- the i\Qd Ml' enim corpwi OHtendbaus. quid facic.ni (f.i pro cor- or in the ■ihus,bapiitanino si curpora non resnrgunll- Aiuue. etc.- rrdc himc ;j;radiim Jkpmus, iil ct Apostolus secmduvi^ ^crepaUonvin aapie dc corporc indnxerit. Scd dicent •Aani; quomodo mortiii rcsiirgejit? Quo aid corpjre ve-^ ■ ri-. This hi a fan- specimen of the ' biblical criticism, of ■second and third centuries, and will I not spend time iu t this rt urreciion that tli;: ut of ih I not hiiv any oditi rly chris rt'ho vveri id forihi d for thi; to prefc! ce of bap- fit of iLt nd Theo , butTei- and knci eophylaci the deai! matter, ace in th lioneni m non quai m not a ising on luinstaiic I Marcioi (fating it, 'I'he i! .)e\vg, and the Jews received it from the heathen, who :ij>(,ar, from ' Homer (Odyss \xiv, ) to have presented ;T(;rii!gs for the repose of the dead, consisting of black Liifer-T, black sheep, the head of a sow, oil, honey, barley ..nil and a loci: of hair cut from the forehead of some fc- .-J'! relation, whicl. uas forbidden to the Isr. elites: Dent. V, : The meat was devoured by those who joined in the •re and the bones and other refuse were left at the gravc^ ;,;• the ghost of the deceased, which like the Brownies cf cotland, who wore liappy to get the scrapings of the par- iircli and sowans pots, subsisted upon them till they were I'.Kvjvcd into air. The Israelites incurred the div;ne dis- i.loasarc by participating in these rites on the borders of Moab, Ps. cvi. 2S., Numbers xxvi. 5; but the practice of "fi( ferinn- sacrifices for the dead descended to their posterity !!1 . a later age, and the custom of praying for the dead is re- :,;!ncd b" them still. The author of the second book of Maccabeef?, chap xii. 4'-:— 44, records an instance of it, and n>asons from it in the very way in which the apostle rea- vjMs in the passage we are considering. Judas and his ( 2S men .l,.covcrcd *on,o of their a|,„«a!c o„untry,„n, ,vI,o h,- f"llon m ihc rnnl« of, ho cncny, nn.l hu,l .herein-, „s , KU,,,„.. U.rr.itcl all i,u„,.e.t i,. ,ho rc.urrec.io.K ;,„, Tl hanml.ly cn,kM,vour,.,l t<, rc-instnie !hom in iheir ri-l,, .y (lefr.y.ng ,he «,,c„.e. of,,., offering i„ iheir hohalf;",,, th= >vr,t.r, ,vh,. wa. a I'hari.see, c„,hr««.,I the o,,por>u„i„ «1 ahu„,, oSa,l,l„cc.e.,wl,o ,Ie„ic,l ,ho re.unection.^ He cli.l well, an,l l„u,lal,ly, in l,cin? mindful of the r«„r .•-..o.K f,„. if uo had not hope.l that tho.c who ,vore Z -hould nse a„,„„, „ „.„„,,, ,,„^.^ |^^^^^ nnnocessarv ami v.-i.n t„ have prayed h,jpe,- n.kron for or in behalf ,',f ,(, 'lep.ll. - i. very person nn.st see tint the reasoning here i. Pa.e..ely the ..a,ne «.ith that „f the .Apostle, and' it neo,i ot herefore snrpr,se any one if the ignorant have hecn inislc'(! hy it. The SadJuceo. denied the doctrine of the resurrection, 'ind made objections to it which .;p,,eared to then, as unan- ^swerah e as Mr. T. supposes In. objections to infant s,MMnk- M.g to be Mark .vi. 18-23. An5, means purifying for the dead. The Jews had diverse baptisms before the time of our Saviour, which were no- tlimg else and could have been nothing else but rites of pu- rification. Kalharizo and Raniizo, and sometimes Raino, which also means "to s} inkle," were likewise regarded and used as terms of the same import. We have an instance in Ps. ii. 1. L'wiieV^s, "sprinkle" me with hysop; niul Katharin- thesomai "I shall be purified;" and another in Ezek. \xxiv. 'lb, Hano, I will sprinkle clear water upon you; and Kathar- istheseithe, ye shall be purified. II. It is also worthy of notice, that as the baptisms or puri- fications were divine, they had a suitable apparatus for each form. Of all the diflTerent forms, sprinkling was by far tho most'common. It .vas used in a variety of cases of pollu- tion, and the cases for which it was prescribed were beyond comparison more frequent than any other. In this respect there was a striking coincidence between the lustrations of Uie Jews and those of the heathen. Tho chief differmco between con sec ra and not ving Avat at no los Virgil m Me, Attn Abh. •'In Defii 'Till Dic( ♦'He! Urge The wj from the 1 length of I would nol HO noticed Occu Spar J "The Her J The Je^ Ptreanij bi the additic that ol a SI been const heathen pr Jiud sulphi pitch-pine listic word ling, instea ofan olive Sat. ii. V. : in a subse( '33 between ihcm was in the mannc, in nhi.h the n-ater ^va^ •^onsecrated. It was taken l.y both IVo.n a running str.niv and not from any lake or pond, and hcn.e it was colled li- ving water. The attentive reader of the Scriptures ^vill ho at no lo.s for examples from thcin, and the following from >irgd may suffice: Me, hello otanto degressum et caede recenti, A trectare neiasj donee nwjlumien vivo tl'^'"''^'- -Kneid, II .. 71S. in me 'twere impiou? holy things to hear, IJe ilc.l with recent carnage from tha war: 1 iJl with some living streanj I cleanse the stain.'" Die corpus properet fluviale spargere lynipha. vi. V 635 ''Herself to sprinkle from the running stream I rge quickly on." The water was also required to he fresh; or newly taken from the running stream, as water that had heen kept fur a length of time, although originally spring or river water would not hav^ answered the purpose, and we find this al- so noticed bv Virgil. Occupat iEneas aditum, corpusque rrcc7ili, bpargit aquii. ' y^ ^; (35. ''The Prince with recent water sprinkled o'er Her ]ind)s and body, then aj)proachcd the door. Dry den. The Jews in some cases used the pure water from ilie stream, but it was far more frequently prepared either l.y The addition of a few drops of blood, or more frequently by that ot a small quantity of the aiihes of a heifer, which'had heen consumed in the fire for that purpose. But when the heathen prepared the water, they added to it a little salt. and sulphur, and extinguished in it a burning piocc of pitch-pine or other resinous wood, mutnblinF a list of caba- listic words while so doing; and for the purpose of spnnU- iing, instead of the hyssop of the Hebrews, "they made use of an olive or of a laurel bough, iEneid vi. v. 230, jnvenal |i>at. ii. V. 157* I shall have occasion to refer to these facts in a subsequent letter, and I introduce them now, for the * ■1; I 31 ,uvpo.oor.Hc;ving tiiat on accou.. ^^ftlxo dinercnce between Lao puriilcut.on and another, a su-.able apparatu., or pio ..r sot ot' vc:isels was ref| 1 1 i rjd. . ^ To have ..ado use of the .a .0 vessel ibr all the diflcrent ^,, of puriacatio.i ob.erveu, w.uUi have been I'^'prorer .. the l^lv water had a polhuu.g, a. well as a puntym^ jnflu.ncc'an.l a.no..-- ihc Jews actually po '"ted evuy thiru^ouv.hidi it lighted accidentally, or to wh.ch i wa- .,.v)!:od vithont a prop.r reason, or an intention to clcan^. .; (V.r. uu rcrnal pollution, xNunib. xix. 'il. i>very d.au- .pr vito' fpurincaiion had therefore a vessel nppvoprwitcd o.he pnrpose, and duly fitted Ibr it. We learn iron. Jolnj .. f) that these vessels ^^ -re six in number, and aU -na.i.. _ .tone, a:.doflhesanio size ^ all whiehha. been .HustraU- W the discoveries and observation, ofintelligent ^^'^^f^^ rn the holy UuMl in nu,dcrn tin.es. Con>mentato.^ dn.. widely about the size of the Metrctc., winch our ^ tran..i- nnsirnpropcrly rendered a lirkin. '^'^^ '^^ ^'J;^^ ,, ,0th Ibr the n.brcw word Scah .n.i ^f^^^ .tun.s that th.y considered it answerable to e.aie , 1 Kn^^ vvi.i v> ^ Chron. iv. 5. The first was equal tul. gallon., ^u ihc ;.;acitv ofth..ocond has not he.n alto.etl^r a.- ::;ain;d-i.on;o n.aUin, .t ...^ to 3^ ^f '-^'J;-- . ^ : SOU.C to 51, .omo to C^, rrA .oa.e again to <^^^^^^^^;- ,,,.gesl ostin^aic that v. , -i'.ve given ol .t. i>i. ^^^^'^ L. that it cannot be the ^kah, because . --^^^ ' >; :^: , ^a liquid measure, wherea.the pas.a.e ^-^^^^^^^^^^ : to liquid, only; an argument that would hav kx c ^ Iv -vLlusive. had not the sole design oi tne v. itu Ik., n^ ^..;: some idea of the.izo, which would ^-^^^%'-]^l ■s wed accon.plished by compar n^ .t to -^^^^V^ , , ,. a liquid measure. IJut nllown.g the ^f^^J^^^'l^,, n ...ay believe it to have been l-J, an; -> -b' ^^^^^^,, . ,ul!ons, .0 that each pot, when I'Hudu , m |-V .1 about ^0 gallon., but notmore. 1 n. .^ an mi ^ ,. ... •„, .u. ,M-o^i"pt ^Mintiiry, and should be kept m -w ta.n iU tLv. pn ^i.i.t -•• r 'J » P\nres?ly staiea to >T,nh the number and size oftho pot. '^^\P'^'/ .„ ,-.^e been at>er the -manner of the pur.fy.ug of the . ew.^ Tb'tr'hey corresponded exactly with the established ' "V One was in ended for the washing of hands, ano^ ther for t forms of to custoi] that niigl daily occ feet confi to which they had renee; fo accorded jt. The precise ^ they will There w cation, w in a vess may be 11 of the br there sai with equ The J] 1. By have bee and for v norant J( whose m were ver pieces a they do hand, tli its due.'' Again, tice of be tings of are the h newly dii in Britai inhabiiui toms in 1 eenturior 35 ther for the"* purifying for the detid, nnd othrrs for olhv.t' forms of luslnition; and from tlie iniml)f;r in use, accurdiui,' to custom; we see a disposition to provide for every ca.s« that might occur, and especially fur those that were of daily occurrence. We may infer from the whole, with per- fect confidencejeilher that they had mo modes of purification to which ihe pots in question were not adapted, or that if they had any at all, they must have been of rare occur- rence; for the established custom or manner of purifying, accorded with the number and size of the [)ots provided for jt. These jjots may not have bern sufiicient to give us tho precise view of the mode of ])drifving in any instance, i;ul thev will shew us what il could not have been in uot a iesv. There were, for instance, many articles that required purifi- cation, which could not by any means have been innuersed in a vessel that would hold no more than 20 gallons. Thi.^ may be affirmed of those tables or couches, and even fome of the brazen vessels mentioned m Mark vii. 4 — S; and there said to have been baptiizci'; and it may be ailirnioil with equal truth of a man. The Baptists have two ways of getting over this. 1. By supposing that the immersion of such articles must have been by piece-meal, which is not an immersion at all; and for which they have nothing but the assertion of an ig- norant Jewish Rabbi, who lived a few centuries ago, and whose means of ascertaining the customs of his forefather:^ were very inferior to our own. A table might he taken in pieces and immersed, and so might a caldron, but Vv'ould they do the same with a man? or would they first take one hand, then the other, and so on till every part had received its due? Would the Baptists regard this as an immersion, Airain, they tell us that the Jews were in the early prac- tice of bathing, and prove it by a quotation from the v/ri- tings of Tertullian; butjj we may just as well prove, what are the habits of the poor people in the moon, or of the newly discovered planets, by mentioning what is customary in Britain or France. Tertullian was neither a Jew nor an inhabitant of Judea, nor docs he refer at all t© Jewish cus- toms in the passage quoted by Mr. T. His father was a centurion in !he Koman army, and he was born and educa • f:-^: i ,f^ 36 V icti ill hfatlicuisin at Carthage, He lived, moreover, in the ihii-d cnntiiry, \vh(jn the Jews were so completely reduyed. an.! disjViritcil, thiU nobody {-.uid the least nttantion to them Mf l)cc-iimp a IMoiunnist, or a disci[)lc of J^lontanus, the foiinde.'- ot'n i^cct of Christians, which had poculiar liabitr<, and iiaid iiroj't attention to personal cleanliness, und lie is refcrrin;^ to thorn. And it either indicates gross ignorancL, or ;i design ro impose npoii the public, to represent what he s.ivs art an account cl the peculiar cnsioins of the Jews. Tliat th" Jews wore not in general addicted to the ire (jucM! us-e ol the bath, may be inferred with f^ome de'.'rev ol"c;erraintv ircii) .loseohus' account of the cnsronif! of the Essni'R, an obscure sect of Harmless enthusiasts. He nun- tionsasoneof tiieir peculiarities, that they batlicfi every day before dinner. Bell, Lib. ii. C. viii.§ T?. A custom by which thc\ \\e;-e dis:inj:5uished could not have been (■■oni- ri; '.n ;uaong their coimtrynisn. •Jet (^veii altiiouffh it had- Ivir.T- shovvs little aequamta.iC'' with the Jewish charncter, in supposmy; that they wjuia liT.e used a common bath i'oy the purpose of observing;, rcl'^ious rile. The Bi-pilsts may make use of any pooi, p(t-.d or puddie that nir-y ha{>i;f n to be nearest, but in t;i' thi?igv.'eie the Jews more particular thrm in (listtnguishiu^.; Kntwccn things^that were iipm-opriated to rvOcrcd ixnd seen lai' n.-'e;-. Bapth these tw perhaps the sami iog one \ always i a substit fified, w lie resort and cons dependar yet upon provision £ach mi ther a m of twentj sions. We ar ^ql ezami 8, and sa rendered aad table I being ma jial. Th( I destroyed if-: over, in the ly redu«ecl. on to them ntanus, the uliar habits- s, and he is ! igrioraiu'L, rcsciiit what ' the Jew.s. to thu ii'e ciine df j-rof Dni« of th(j Lthcii c cry . custom f)y been cGiJi- cquamtxiac'' they wjuiu obseiMJig i. r any pooij t, but ill no jttn^uishiiu.; d and secM LETTER Vlf. Baptize occurs la Mark viii. 4, and Lake xi. 38; and as these two passages evidently refer to the same custom, and perhaps also to the same occasion-, it must have oreciselv the same meaning in both; and they may assistlnSa n^ ing one another We learn fium the former tha the Jew always washed their hands before eating; and that either Is Jified wSln h'''l\°V" '''''''\'' '"'^^y bap?fzed or pu! Jified, when they had been to market, or any place of nub- .0 resort. Now, it was their custom' to eat^ twice a Cy 3ln?'T''^^ '' """^ '•'"^^•°' ^«' '^'" b«P»i2inff being dependant upon circumstances, was necessarily irregular- yet upon the whole not unfreque'nt, and we mayL eTthal provision was made for both in the apparatus for purifying Each must have had a pot appropriated jo itselfj bu. JnT ^twenty gallons measure, they could not have been immer- We are.brought to the very same conclusion, from a care- S^r^TATr^'^'^^'l''^'' enumerated in ' verses 4 and feodldl«^^ forMiWis the word rendered "washing" in our common version. The culinarv and table utensils of the Jew« «,«,« t.f °L^ n:!/.""""^' ta ^Thnt 'f ?^;,°*^'r '^''''^' "^ ''^''' again'of me! tai Those of the first class were never purified, but al wavs destroyed whco ceremonially polluted; while the others weL i'i ' #^ .*"«l 33 cleansed, though in diffeTent ways, Lev. vi. 2S, and xv. 12. The Xestes which our Translators have rendered "a pot," was made of wood; it contained about a pint and a half, and was sometimes used as a measure for liquids, and some- times as a ladle. The pinax or Trencher, called the platter, Mark xxiii. 12, Luke xi. 39, on which the meat was served out at table, was also made of wood, and belonged to the same class with the Xestes, and with these were to be bap. tized the Klinai, or couches en which they reclined at table and which our translators have taken for the tables them- selves. These were raised several feet above the floor, of sufficient breadth to permit a man to stretch himself across them, and often of such a length that a large party could re- cline upon them at a time. On the other hand the poterion, or drinking cup, was commonly of metal; and as costly me' tal as the owner could aiTord: and the cooking utensils, call- ed »' brazen vessels," were of the same class, being made of copper, as the Greek name Chalhion imports. They had different names ansv/ering to their different shapes and si- zes, and though Chalkion was used as a generic name, it was also used specifically for the Pkaror, or caldron, in which the carcases of the sacrifices ware boiled. 1 Sam. ii. M, 1 Esdras i. 12, and it could not have been immersed in ihe pots which the Jews had for the purpose. Besides, it was not the practice to purify metallic utensils by immersion, Numb. xxxi. 22, 23. "The gold and the fcilver, the brass, the iron, the tin, and the lead, every thing, that may abide the fire, ye shall make it go through the fire and it shall be clean; nevertheless it shall be purified with :he water of separation; and all that abideth not the fire ve shall make go through the water." There were two kinds of pollutions among the Jews, a literal, aud a ceremonial; and the one was removed by a literal purification. Whea a pot was polluted by boiling a sacrifice, it was literally un- clean; and could only be purified by ••scouring and rinsing.' Lev. vi. 28; but when the defilement was purely ceremo-* nial, they were first sprinkled with the water of separation aad then passed through a flame of fire; but in neither case were they immersed. The circumstance that wooden t^ jraiisR vesseb only are mcuiiooed, while crockery, whir.i was ill comiiioa use, but never purified, is passed over,shew3 that the Utter j| th«j law was adhered to, arid without some proof that tl cribed form with it. 7 down and s Matt, xxiii. fied on the ( immersed, called bapti Dr. Cam] glery on ihi with iheser tizo. Pt/g commentate the sense o occurs; and hold in his I in the usual to pour it uj: tithesis to J the latter h£ mersion. i fair and con Dr's. versioi observing th washed the and if they But the e gurative, an hence the ai well acquair it Batiloilh, admits an h of the hands a literal imp they ate wit not then in i morally defil clean, versei 'ntioned v vcsuuionia the hands, a there was ei "? 39 id XV. 12. 1 "a pot," 1 half, aad nd some- le planer, as served i;ed to the :o be bap* d at table les them 3 floor, of self across could re* 2 poterion, costly me. isils, call- I made of They had s and si- Dame, it aldroD, in 1 Sam. ii. mersed in ic utensils i and the ery thing, h the firt' ified with the fire ye wo kinds ^remonial; \. When erally un- rinsing,' ' ceremo- separation lither case >oden d^' ly, whirii )ver,shew3 ;hout some proof that they had departed from it in regard to the pres- cribed form of purification, we have no right to charge ihera with it. The established custom was to turn them upside down and sprinkle them; which accounts for what is said in M _ att. xxiii. 25, and Luke xi. 39, that they were only puri- fied on the outside, which is irreconcileable with their being immersed, or put under water. Now this purification is called boptismos " a baptism" in Mark viii. 4, 8. Dr. Campbell hes given us a rare specimen of critical jua;- glery on this passage, for the purpose of making it agree with the sense in wliich he is deiermiued to understand Rap- tizo. Pi/gme means the "fist," or •'clenched hand," and as commentators differ about its meaning here, he takes it in the sense of "a handful of water," in which it nowhere else occurs; and as the quantity of water which a person could hold in his fist would be far too little for washing the hands in the usual way, henaturnliy supposes ihsit Niptomai means to pour it upon them; and as Nipsontai stands in evident an- tithesis to Bapiisontai, less cannot be supposed than that the latter has its classical acceptation here, and refers to im- mersion. And the point aimed at being made out by this fair and consecutive process, the passage stands thus in the Dr's. version. "For the Pharisees, and indeed all the Jews, observing the tradition of the elders, eat not until they had washed their hands, by pouring a little water upon them; and if they be come from the market, by dipping them." But the expression to wash the hands with the fist is fi- gurative, and means, to do it in earnest, :or carefully; and hence the author of the ancient Syriac version, who was well acquainted with the customs referred to, has rendered it Batiloith, "carefully;" and the Vulgati says Crebro, which admits an interpretation not widely diflferent. The washing of the hands before eating was designed for the removal of a literal impurity; and it was the more necessarv in that ihey ate with their fingers, and not with forks, which were not then in use; and also believed that they would have beea morally defiled by eating anything that was not perfectly clean, verses 14—20. On the other hand, the baptism ^niioned in the passage was designed for the removal of ceremonial impurity, and did not supersede the washing of the hands, as the Dr. supposes, but was added to it, when there was either a real or supposed occa sioQ for it. Ever/ 40 person became unclean for a period of seven days by attend- ing a funera), or entering a house vvhere ihert> was a dead body; and every person andihinj]; that be touched during that time was polluted by the touch, and rransaiiJted the pollu- tion to other persons and things as it had come to him; and no person who had been in a crowd could be certain ihat he left It untair^ied. And acting on ihe same principle, that an abundance of the law does not break it, ihey purified thera- hclves whenever they had run the lisk of being polluted, whe- ther the matter was certain or not. Now in all such cases the rite was admmistered by sprinkling; and one of these SIX pots of water was appropriated to it, and another to the washing of their hands. To this explanation Mr. T. at first objected, on the ground that they are said to have baptized themselves, whereas ii is known that sprinkling was invaiiably performed by others. But the scriptures so often represent men as doino i emselves, what is only done by others at their instance, that 1 happened to say, that the man to whom this is un- known is not qualified to expound them, and should not at- tempt it; and that if Mr. T. knew it, but purposely concealed it, I could not compliment him on the ground ol liis fairness. This I think should at least have made him enquire a little more closely into the matter, which would have made bim cautious, if he has the smallest degree of respect for himself; but instead of acting with a prudent reserve, his temerity lands him deeper in the miro. "I frankly confess," says he, •'that I aro reluctant to lose, especinlly in the estimation of a learned friend, my repuiaiion for candour, but it does real- \y appear to me rather a hea?y tax on my candour, 'lo re- quire me to admit, wiihout either proof or example, that when persons are said to do one aclion {tvash Ihimsch-eii) it means that another action {sprinkling) is done to ihem by other persons." Now I do not requi.e this of Mr. T., but only maintain that he is greatly mistaken about the action referred to, and advise him to hold his peace about it till he is better informed. As usual, he complains of want of exam- ples, but where does he ever give an example from Scrip- ture, or anything better for what ha affirms than the unsup- pofted asseriioa of some "learned Pedo-bapiifct?" I could have given him examples, and would have done it, had it not been, that what I stated is so generally kaowo, that ! De* ver dreamei pear before i it. Is not ( baptized; an ed more dis< diaicly after pies. Though J clear that h( scholar will invariably e: himself; anc eatisfaction, however, sui not be surpi may be the 7.0 is never i self from trc instance of (1st Aor. M the passage significaiior (hat others is undoubtec the same th iislhe is in tl done by one first chapter who knows peat, he will it, but nevei Testament 1 instances, not express iher. Now evidently re changeable i we must for in Luk Mark it ma sages undou once decidet "i by attend- as a dead uring that the polJu- him; and n il)at he 0, that an ied thera- utedjWhe- /i jch cases J of these her to the fjS ground /hereas \\ rmed by as doing instance, is is> un- d not at- concealeJ 5 fairness. re a little nade him r himself; temerity ' Bays he, mation of does real- r, [to re- ple, that isclvcs) it ihem by . T., but be action : it till he of exaiji' n Scrip- le unsup- I couiu t, had it I (hat I oe 41 ver dreamed that any person could hate the assurance to ap- pear before the public a9 a biblical critic who did not know it. Is not our Saviour said in John iii. 22, 26 to have baptized; and again in chap. iv. G to have made and baptiz- ed more disciples than John.? and yet it is added imme- diaiely after, that he baptized not himself, but only his disci- ples. Though Mr. T. has not spoken out on the subject, it is clear that he labours under the mistake which no Greek scholar will commit, that what is called the middle voice, invariably expresses reflected action, or what a man does to himself; and I would prove the contrary by examples to his eatisfaction, were it not absolutely ridiculous. He has, however, such peculiar notions about the Greek, that I would not be surprised if he should hazard the idea, that whatever may be the case with other verbs, the middle voice of Bapti- ze is never used in a passive signification; and to save my- self from trouble upon that point hereafter, I refer him to aa instance of it. 1 Cor. x. 2, "And were all, ebaptisanto, (1st Aor. Mid. Vocis) baptized unto Moses.'* Baptisontai in ihe passage under consideration may then admit of a passive signification, and noi mean that they washed themselves, but that others did to them whatever was done. Aud that this is undoubtedly its meaning is clear from the fact, that though the same thing is referred to here, as in Luke xi. 38, ebap-- iislhe is in the passive voice there, and expresses what was done by one person to another. If Mr^ T. will run over the first chapter of the gospel by John, which almost every person who knows anything about the Greek at all, is able to re- peat, he will find the midddle voice occurring repeatedly in it, but never in a reflected sense; and if he will read the New Testament from beginning to end he will meet hundreds of instances. £ut it is not so with the passive voice. It does not express reflected action, but what is done to one by ano- ther. Now when we have a word in two passages, which evidently refer to the same thing, and observe *that it is changeable and uncertain in the one, but not so in the other, we must surely [explain the doubtful by the certain — for in Luke the word can only mean one thing, but ia Mark it may either mean one or another; and as both pas- sages undoubtedly refer to the same thing, the matter is at once decided. Aud if we are to understand Baptii^o in a i; fi 42 paisirt seoM in both, the baptism m >8t have been performed by gprinkling, for no person imraersfed another. Had Mr. T. read the English Bible attentively, he would have been j satisfied legpecting the truth of my siatements, for they of ten represent men as purifying themselves when they were i in reality purified by others. Compare Numb. xix. 12—13 I with verses 18— li). I The foreriinnt baptism terms tht the latter no evider 2d, althn Apostles John a there wat ply of w his maki not provi are asseir air, expo like Pale unless th( been chie ways bee would no crowds performed Had Mr. have been r they of they were [. 12—13 i LETTER VIII The Baptists genernlly take it for granted, that the forerunner of our Lord immersed his disciples; and as his baptism is spoken of in the New Testament m the samo terms that are applied to Christian Baptism, ihey infer that the latter must have been an immersion; but 1st, we have no evidence whatever that John immersed his disciples; and 2d, altbnng:, it were proved, it would not follow that the Apostles immersed the converts to Christianity. John at one time baptized in Enon, near to Salim, because there was much water there, John iii. 23; but as a free sup- ply of water might have been required for other purposes, his making choice of a place for the reason assigned, will not prove thai he practised immersion. When multitudes are assembled in one place, and kept for a tmie in the open air, exposed to the intense heat of the sun, in a country like Palestine, they very soon become afflicted with thirst, unless they have a ready supply of Aater; and it may have been chiefly on that account, that John selected such a place as xuViGVi. There are ninny pi aces in which water has al- ways been, and still continues to be scarce; and where it would not be readily given away in such quantities as the crowds that attended Jchn's ministry w^uld have required I •1 44 nnJ unless wo know precisely for what particular purpose it was requirc(:l, we can found no argumeut upon it. Dr. Campbell, one of the many "learned Pedobaptists," whom Mr. T. appears so fond of quoting, maintains that John immersed his disciples; but depends altogether upon philological proof, and refers in particular to the expression ancle apo tou hydatos/mUtiX, iii. 16, which he renders, "he arose out of the water," a sense which the wordajwill not bear, and which I am satisfied is given them to make them support the Dr.'s explanation of Baptizo. He sup- poses the expression to have the same meaning naanabesan ck tou hydatos, in Acts viii. 39; but though the difference of meaning betW3en'(?A: and apo is rather nice, it is real and important, and they should not be confounded with one another: and in so far as I have observed, the distinction is well preserved, both in the Septuagint and New Testament. When they refer to causes, as both frequently do, apo has n respect to the mediate or second, while ck has that to the immediate, or first cause. Of this we have an example in 1st Thpss. ii. 6, "Nor' ex^anthropon from men sought we glory, (respect and subsistance) either aph hymon oute ap allon, from you, or from others." That is, "we sought not support from men, as the proper source from whence it came, either through your means, or that of j'hers, who mig-ht have had influence to obtain it for us." ^ '; refers to the source, and apo to the means ot obtaining it from that source. Again, when they refer to a place, as they also do, ek always has a respect to its interior, and apo to its exte- rior, as in Matth. xxviii. 2, "And the angel of the Lord descended «ex ouranou,' out of heaven, and came and rolled back the stone, 'apo Jes thyras,' from the door." Gen. XXXV. 13, "And God ascended *ap autou, '/rom him, 'ek tou topou,' out of the place where he had talked with him." The verb anabaino, «to ascend,' is often followed by ek and apo: but f have not discovered one instance nf the kind in which the distinction is not observed. The Israelites had been in the channel or bed of the Jordan, and they are said to have come up « ek' out of it, Josl^ iv. 19; but the lions •i wnre oidy banks, and They cam< We have < (), xix. 30, Ibllowed b Rev. vii. i must tbor( not "he ai uf)on the ] whatever ( tion of the the theoris us too mfi Saviour h: sion woul( apo tou hy in the wa The Dr the expres date, whi( "with wat lluit it ma mean "wi mois, wit! "comest t! cumest to icith a sw must look sense in v speaks als in, or witi sider who th-^ usual say baptiz Ghost am: sion in tlu abuse of li 4J i n'fn'G only lurking among tho shrubbery that clothed its hanks, and were diislotlged in the time of the inundation. Thoy came up, 'apo,' from it, Jer. I. 44, (Ed. Vat.xxvii.44.) We have examples ofanahaino followed by ek, in Gen. ii. (), xix. 30, xli. 18, xlvi 25, Judges i. 16, Rey. xi. 7, and followed by apo, in Gen. xvii. 22, xxxv. 13, Jer. xxxvii. 5, ilev. vii. 2, &c. The expression anebe apo tou hydatos, must therefore mean, "he came up from the water,'* and not "he arose out of the water." The Dr. closes his note tJ[)on tho passage with these words, "The true pariizan, of whatever dononiination, always inclines to correct the dic- tion of the spirit by that of the party;" and I may add, that the theorist docs the same, of which the Dr. himself affords us too many examples, and this among the rest. If our Saviour had been actually in the water, the proper expres- sion would have been anebe ek tou hydatos, and being a7iebe apo tou hydatos, wo may certainly conclude that he was not in the water. The Dr. however, argues that he was in the water, from the expression in verse 11, "I indeed baptize you," en hy- date, which he supposes must mean "in water," and not "with water," as our translators have rendered it. I admit that it may signify '-in water," but it may just as certainly mean "with water;" as "comfort one another en tois logis mois, with these words," 1 Thess. iv. 18, 1 Sam. xvii. 13, "comest thou to me en rabdo, vvith a rod?" verse 45, "thou cumest to me, en romphaia, kai en dorati, kai en aspidi, icith a sword, and ivith a spear, and with a shield;" and we must look to the context for the means of ascertaining the sense in which it ia to be understood here. The passage speaks also of being baptized, en pneumati hagio, kaipyri; in, or with, the Holy Ghost, and fire; and we have to con- sider whether it is more agreeable to common sense and th'j usual phraseology of the scriptures on the subject, to say baptized with the Holy Ghost and fire, or in the Holy oiiosc anil iirc; aiui v,'iiuiuvt;i iHuj i.»e tnuu^uv ..i -- sion in the Holy Ghost, an immersion in fire would be an abuse of language. "To immerse," says Dr. Johnson, -'is ■ t ■11 •\i I 4C M I to put under a liquid," and iliare id always a reference to a liquid when the expression is used litorall3\ Wo may speak figuratively of being immersed in trouble, in difticul- ty, or in debt; but the expression is elliptical, and means a seiR of trouble, &c.-, and though we may perhaps use the ex- pression, "an ocead of fire," it would certainly be stretch- ing the poetical license to its utmost length, and it could not be allowed in such an expression as that of baptized in fire. 13ut what is more decisive than this, the passage is evi- dently referred to in Acts i. 5, "John indeed," or only, "baptized you htjdati with water, but ye shall be baptized with the Holy Ghost, not many days hence." There can l)e no doubt that this refers to the communication of the spirit on the day of Pentecost; and tliere can be just as little doubt that this is rej)resented to us under the idea of an ef- fusion, and not of an immersion. "Ye shall be baptized with the Holy Ghost:" in what way?— by having his gifts and iniluences poured upon you. Peter speaking of it says, it was i)redicted in these words of Joel, "It shall come to pass in those days, I will pour out my spirit on all flesh; —and on my servants, and on my handmaidens will I jjour out in those days of my spirit;" and again, "he hath poured out this that ye now see and hear," Acts ji. 17, 'S, 33. Thig is in strict conformity with the language of the scr :j- tures in other passages. Is xxxii. 15, "Until the spirit bo poured out upon us from on high;,'xliv. 8, "1 will pour niy spirit upon thy seed;" Prov. i. 23, "I will pour out my spi- rit upon you." It is then in reference to the effusion of the spirit,that both John and our Saviour himself said, "Te shall be baptized with the Holy Ghost." This may satisfy any man whoso mind is not blinded by prejudice, that the ex- pression meant, ye shall be baptized, not in, but, with the Holy Ghost. Again, there appears, a^? I formerly stated, lo be a refer- "" -"^ |'t..',jt.ij5v, , -.■LT iiiTi 11. ^Fc Biju ieSo (iCnuui manner oi purifying in use among the Jews; viz: by water only, ap- plied in two difi^erent ways; and by the sprinkling with wa- 1 ter, and ] that the f ofaepara the Spiri v.'ill sprin from all text to mi coramuni( position ( the impos represent. ratively ti John intii rcnce to t Holy Ghc will throu garner, b fire." Tf spirit of ji and the A] of the poi Heb. vi. 2. Math. iii. among the the water ( and the lat own baptis cond; "I ( you with tl ference to i reference t( was the pri way was ih was only a Jn Acts i this obvioui place very i fance. Bui I 47 ter, arul pnasing ihroujh Hid fire. There csy l,e noMoubl, that the part which consisted in the sprinklii- of the water of reparation, represented the communication or effusion of tlio Spirit. We have these words in Ezek. xxxvi. S5, "i v;ill sprinkle clean water upon you, and ye shall bo cleansed from all your defilements;" which is explained in the con- text to mean, that a new heart and anew spirit would bo communicated. The spirit was communicated by th. in,! position of hands; Acts viii. 17, 18; and under the name of the imposition of hands, the communication of the spirit ia represented as one of those ^rand points, which were fi-u- ratively ta,.j,:.- in the Jewish baptisms, Heb. vi. 3. Besidea John intin.a:,; , very clearly that baptism by fire has a refe- Holvrh t'^"?"'"?". ""^^'■""'"'Pti^^e you with tho Uo y Ghos and wnh fire; whose fan is in his hand, and ho will throughly purge his floor, and gather the wheat into his garner, but he will bum up the chaff with unquenchable lire. rhe prophet Isaiah speaks of purification " by tho and he Apostle reckons "the eternal judgment" as another H.I -"^r r ^""u"'^ '""='" '" ">« J^™'* baptisms, Ma^hii'nT """,'"'' "" ""'y««-n>y infer tha Math. 1,1. 11 refers to the two different ways of purifyini r:f.'er' r' "'•• '^ ""^^ ""'y- »"" 'k^ph'^ i g "i dThe la-l th"""'"" "■"" '''■ ''■"= '"""" '^"^ '"e less, ad the la.ter the more perfect way, and John compares hij cZd ."■'ri v" '/"•■ '"" '"=" "' °" S--- '° "-e so- you with th. hTp'J"" """ """''' "" ''« ^"all purify feron?^ 1 '' *""' ""'' ^'^■" Now if there be a ro- eference to sprinkling, and not to immersion; for sprinkling « s the principal part of the rite in both ways. In no othcf Lr;: nTT'"'f '" '"""' ""'' """ -'"e other hr" «as only a partial washing alwg with the sprinkling. - .. „, „>,„„„g ,g said about baptism with 5re for t .3 obvious reason, that the baptism spoken of was to ake 'ancc. Cut John looking only to what was to be done, wilh- ,1! 48 out any respect to tho time, irieiuiona thorn togetlicr, as is often done with events thai arc not only separate, but eren disfant from One another. We have no proper reason in the New Testament, for thinking that John immersed his disciples, bui reason to believe that he did not. Hut even although it were clearly proved, he represents his own baptism as being inferior to christian baptism; and the Apostles did the same, and acted upon the principle, by baptiziug John's disciples again, Acts xix. 1—4; and if they were not the same, we could not infer the form of the one from that of the other. If!- We Testament, mioistered t iQductioQ an are in regan with the adv I peimitive for I degree of cer 1st. That the Jews, W( formed by sp I meat that fh I theirs. Wh I nerally in coi ll mon—of son l| the new; and 8 that we are i There are dii 8re occasiona the old; but ^ wrong concli tiaos are ref «ircumcision literal, Col. ii to keep the fe LETTER IX. We have no direct or precise information in the New Testament, respecting the manner in which the Apostle ad- ministered the rile of Baptism, and can only ascertain it, by induction and inference. Those who contend for immersion, are in regard to this, on an equal footing with regard to thig with the advocates of sprinkling. That sprinkling was the peimitive form, may, in my opinion, be inferred with some degree of certainty from the following facts. 1st. That though the rites which were called baptisms by the Jtfws, were either exclusively, or for the most part, per- formed by sprinkling, there is not a hint in the New Testa- ; meat that the form of Christian Baptism was ( iiSerent from theirs. When an old name is given to a new thing, it is ge- nerally in consequence ot something that they have in com- mon—of some striking resemblance between the old and the new; and it will hardly ever fail to suggest this, unless that we are apprized of the fact that there is no resemblance. There are different instances in which the names of old rites are occasionally applied to new ones, which do not resemble the old; but we are put on our guard against drawing any wrong conclusion from the application, For instance, chris- tians are represented as being still circumcised; but the circumcision is said to be effected without hands, or not to be literal, Col. ii. 14 Again, the^Corinihians are recommendtd 10 keep the feast, and as a due prepaiation to purge otit the 50 leaven; but are told at the same time thnt Christ is the pas- r.h,j| lamb, and ihat ilie leaven is that of malice and wicked- ness; I Cor.' V.7— S, now though Baptizo, and Bapiisma, could hardly fail to suggest under the new dispensation, tlie ideas they suggest under liie old, nothins; is said to prevent ii, and we may thert-fore infer that nothing required to be said; or that ihe form of the rite was still the same. 2d. Though B'ipiisn\ was frequently administered by the ap'jsiles, in circumsianots in whuh immersion must have been attended with no small inconvenience or diffirulty, no- ihiui; i- ever mentioned which in Jioaies anything of the kind; and we may Iminze infer, that it was admin isiertd in a wny thai was adi-pied to ilie circumstances. The Baptists lay large siress upon the circumsiance ihal John selected a place in which there was much water, which^shows that ihey thmk Ihe bnpii%m of muliiiiuks itqutred a large supply of that ele- n»ent. But it may be doubitd if John ever baptized as many at one time as were baptizid at one lime by the a[>03tles in Jerusalem, where a large supply of water could nut have been easily obtained. Mr T. speaks of ibe t\vo pools of .Siloam and Bethesda, hut they were one and the same. Ac- ourdir.g toGt. Jerome, i: was also called the sbeeppool. The fountali^. of Siloam was without the city, toward the west, at the further end of the valley of the Cheese-mongers; and the small stream thai isL^ued frotn it, bendinq; towards the south, entered wiihiti the walls, and formed the pool ot Be- thesda, withitj the town, r.iul in the vicinily of the sheep- market, aud also cl thu lower of Siloain mentioned in Luke xiii. 4.' It v/as of no great 'extent, and surrounded with buildii):?s, erected h^ the convenience of invalids who resor- ted to i^, John V. L. it was still in e:iistence in St. Jerome's time, and its waters were always of a reddish color. We have'no evidence of its hoin? aited for ir.unersion; we have no proofs that baths v.^ra in common ug3 in Jerusalem. Th«' priests appear to hi.'e been itntnersed in some of iheif pundeations; but it is hij^hly imp-'obabla that they allowed their lavers for the UL^eci the chriatia;;^. The diiRculty c obtaining water, &;c., fur the immersion of thousands at on iim.'. would occur to any intelligerii reader, and dilliculii* of a less serious kind are readily explained in oilier p.issage as 10 John li. 0, lor mstance. where we learn, thataccordn to the customs of the Jews, they had s'X water pots of stoi tfhich affor protidetJ, h\ titudes, froi difficulty. Again, tl private hoi is the same says we ha baptized in that Anani ter can bar if the subse was admin to prove th is always i have to be from Acts tized in th Bs if he \^ Ethiopian unless it h being imn supposing Bs a publi( where is t water, ant only mean fountain. and if this were imm 3d. Thi at least by that the ft precisely I and shows he Wfis ba liel were i diences. indirect p it is, whei sitting or a necessai ihe pas- wicked- Bapiisma, iiion, tlie [ prevent ired to be ed by the ust have u!iy, 1)0- (tie kind; in a vvHv ptisis lay d a place hey think that e le- as many [)03tjes ill nut have pools of lie. Ac- )ool. Tlie he we^i, ^ers; ami ^ards ilie 01 of Be- e sheep- in Luke led wiili jio rtaor- Jerome's lor. We we have erusalem. i of iheir y allowed P.culty (. ds at or liiriculii* passage accord it b of silOl 61 ^hich afforded confeniency for making the quantity of win* protided, but nothing is said about the baptism of snch mul- titudes, from which we may infer even the existence of a difficulty. V • J • - Again, though Paul appears to jhave been baptized m a private house, and a private apartment of that house, there is the same want of any reference to a difficulty. Mr. T. says we have no proof that either Paul or any one else was baptized in a house; but we are eipiessly told, Acts ix. 17, that Ananias entered into the house; and the inspired wri- ter can hardly be defended from the charge of prevarication, if the subsequent account does not mean that the baptism was administered before he left it; and it rests with Mr. T> to prove that ihe passage is not to be taken as it reads, it is always a sign of a bad cause» when improbable things have to' be asserted in .support of it. It appears as clear from Acts xvi. 25-34, that the jailor of Phillippi was bap- tized in the prison; and the passage is calculated to deceive tjsifhe was not. And there can be no doubt that the Ethiopian eunuch was baptized at a well, and a well which, wnlefs it has been greatly altered, would not admit of his being immersed in it. This Mr. T. evidently admits, by supposing that a bath might have been erected in the place, 88 a public convenience, which is no doubt probable, but where is the proof? Ii is said that they tvent down into the. water, and again, that they came up out of it, but this may only mean that they stood within the margin or brink of the fountain. Both went down into it, and came up out of it; and if this means that one was immersed; it means that both were immersed, which no one pretends to believe. 3d. There is reason to believe that baptism was received at least by adults, in a standing posture. I formerly obseived that the form of expression, in Acts ix. 18, and xxii. 14, 4;is precisely the same as in Mark xiv, 60, Acts i. 15. and v. 31 and shows, as certainly, that Paul continued standing, while, he was baptized, as that the High Priest, Peter, and Gamau- liel were in that posture when addressing their erspective au- diences. But Mr. T. says " it is common in the Scriptures to direct persons to 'arise' in order to go abroad." No doubj it is, when they either happen or are represented to be, in a sitting or reclining posture; and in such circumstances, it is a necessary preliminary to their going abroad; but it is fiot in % i. w 52 !•■; 10 be inferred from that that they go abroad, unless it is ad. ded that they have done so; and the passages referred o will not prove, or even countenance the idea that Paul wen abroad in order to be baptized. He adds, "In Gen xxxv I and Joshua i. 2, Anastas is used in the same vi^av as',,' Acts xxu. 16." So it is. and means nearly the same thJ It may be used enher as a preliminary to a single action, or to a series of actions In the Srst, it has its literal accepta^ lion. and intimates that the person continues standing while the aeon to which it is a preliminary is being pefformed and in the second it is used rather metaphorically, and is de' signed to intimate, that the person perseveres in the seiies of ac-.ons to which it is a preliminary, until they may be completed, or without engaging in anything else that may divert ihern from it. Gen. xxxv. 1. and Joshua i. 2 refer to a series of actions, and the directions given is to persevere in these, without acting as if the work xvas done, uniil they were completed; and instead of disproving the sense in whic understood Acts ,x. 18. and xxii. 16, they rather confirm lit 4th. We may infer from a comparison'of 1 Peter iii. 21 with Heb X 22. that baptism was administered by sprink- ling, in the days of the Apostles. In the first of tlieie pai. sages, the Apostle represents the Deluge and Biiptism as standing .„ ,he relation of type and anti-type to one another; and as the former in a manner purified -ind regenerated the world, by sweeping away .he accumulated corruption of past ages, and preserving and placing in more favorable circum- s.ancesalhhatwas worthy of being preserved in it; so the latterpurifies those who receive it, and hy so doing is the means ol savmg tiiem. But as there is a strong tendency in man to rely on external forms, the apostle, by way of cau- tion intimates that he does not attribute this effect to the li- teral or external rite, but to the things represented by if. Ihe Greek term e^ero/ema, which our Translators have rendered ' answer," occurs nowhere else in the New Testa- ment. anJ only once in the Sepiuageni, namely Dan. iv 17 where it corresponds to the word " demand," in ourcmmon version; and under these circumstances, it is not surprrisinir It .1 nas oeen misunderstood. Jt was customary in "the aoe or leriullian, if not sooner, to address a number of qu.^'stions to ih3 person about to be baptized, to which he was re- quired to gi tor granted, the apostles passasje; bu classical ac( mand, enqu senses here for the mea first place, what he do will fnrniili In the fust iHVuy of th puiipo'.e tha and not^o son to supp conscience When bap refers to an may be the this douhth a good con tism, not u which is whose prai eiTect is all deciiediy tl terms, or ti In Hel of the cons imputes ii would Stan of bulls an unclean, si more shall rit offered 1 clean, puril viog God.' and of the tisms men the sprinkl 18 it is ai* referred to Paul wen: I. XXXV. J, /ay as iu me Jiiiqg. action, ur accepta* ing while performed; aod is de- tiie seiies may be that may 2 refer to rsevere in inn] they f in which ' confirm r iii. 21 y sprink- leie path ptism as i ! another; ated the n of past circum- ; so the ? IS the tendency y of cau- the li- 1 by it. rs ha ve f Testa- I. iv. 17, Jummon prrising, the age Ui^stions iras re- qaireil to eive satisfactory answers for granted, thai the custom was es and many have taken it lablished in the days of the aposiles, and that there must be a releretice to it m» this passaije; but we have no proof of either suppt-s ion. n tiie means an interrogation, oe I classical acceptation, eperotema I mand, enquiry or request, hut it cannot have any of t..e^e senses here and our only resource is to look to the passage for the means of explaining it. The apostle tells us tn the first place, what he does not mean, and in ilie second place what he does mean by baptism;and this if we attend to ;t* will furnish us with a clue to the solution of the difficuhy. In the fust place he does not mean by baptism, "the putung away of the filth of the flesh." Now few I b^iieve will su[.po.e that this refers to what the filth -f the fle^h doe^, and not'io what is done to il; and we h>vejust as In tie rea- son to suppose that eperolcma means something that tlie conscience does, rather than something that is done to it. When baptism is used in its proper acceptation it always relers to an elfeC produced upon the baptized. Whatever, may be the best term for expressing the sense of eperotema this doubtless means the elfecting, producin- , or restoring of a good conscience towards God. This is attributed to bap- tism, not to that which is out.vard in the flesh, hut that which is of the heart, in the spirit, and not in the latter, whose praise is not of man but of God. Now the very same eiTect is attributed to sprinklitio' in Ileb. x. 22, which hhows deciJedly that baptism and sprinkling were used as equivalent terms, or teriTis which represented the same ihing. In Heb. ix. 14, the apostle is»peaking of the purification of the conscience, and it is worthy of observation, that he there imputes it to sprinkling. The expression is elliptical, and would stand thus were the ellipsis supplied. "If the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanciifyeih to the purifying of the flesh, how much more shall the blood of Christ, who through the Eternal Spi- rit offered himself without spot unto Go'1, sprinkling the un- clean, purify the conscience from dead works, ito serve the li- ving God." The spiinkling of the blood of bulls and goats and of the ashes of a heifer, were some of the diverse bap- tisms mentioned in the passage; and they were emblems of the sprinkling of the blood and spirit of Christ. The reoew- k I * II 54 al of the heart is also imputed to sprinkling in Ezekiel xxiv- 25. Now taking all these particulars together, they form a proof of 00 slight or doubtful kind, that the apost.es adminis- tered baptism by sprinkling; and we may come to this con- clusion with the greater confidence, that the contrary is only taken for granted, or affirmed as a fact which cannot be dis- proved. The its classical this for grt who have c times refer their own ^ slightly as do them le has assnre( Scriptures compressed cml of a loi matters onl ask, as I ha a statenieni of people M was much 'U tistu — that doif)n into t ter, would 1 that thev v possibly fa circuinstaiK LETTER X. The Baptists, instead of proving that Baptize retains its classical meaning in the New Testament, always take this for granted, or give us only ilie bare assertions of those who have done so; hut when hard pressed; they will some- times refer to a passage or two, which may seem to favor their own views, and which they generally pass over as slightly as possible; well knowing that a hasty glance will do them less harm than a careful examination. Mr. T. has assnred us that he has abundance of proof from the Scriptures at hand, but when urged to produce it, he has compressed the whole into the following paragra|)h, at the end of a long postscript, to a long letter, in which secondary matters only are discussed. "To conclude, briefly, 1 would ask, as I have done elsewhere, should the reader meet with a statement in modern missionary accounts, that a number of people were baptized in a certain place because there Kus much water there — that they went to the water for bap- tism — that they were baptized i?i a river — that they went doicn into the water— or, that they came up out of the ?ia- fsr, would he not infer from any of these circumstances, that they were undoubtedly immerscrl? How then can he j)ossibly fail to infer, from the express relation of all these circumstances in the Scripture accounts of Baptism, that 56 the ordinance was origMinlly administered l.y immersion r» He would doul)ll*^ss come to this conclusion, provided the accounts referred to the proceedings of Baptists; but d they did not refer to the proceedings of Baptists,] he would naturally suppose something else. The passage first referred to by Mr. T. is John iii. 23, which will not prove that John the Baptist immersed his disciples, unless it can l)e clearly shewn that the water was not wanted for anything else, (xreat crowds attended his ministry, and if he had assembled them in places where lit- tle or no water was to be hud, the ^ consequences might have been disastrous in such a country as Palestine.— Whole armies have perished in such countries from this cause; and a large army was saved only by a miraculous interposition, at no great distance from Enon, 2 Knigs iii. 9. And Mr. T. should prove that it was not for the purpose of guarding against such calamities, thaf John pre- ferred such a place as Enon. This demand appears the more reasonable, in that he himself has said that a great tlcal of water was not required for the purpose ot immer- sion. His second reference is to Matt. iii. 6, or Mark i. 5, where John is said to have baptized his discijjles. en to Jordano j90«rtmo, "in, or beside the river Jorc'.an;" and Mr. T. has not informed us which. En must signify "by" or "beside," in Hebrews ix. 4, for there was nothing in the Ark, but the table of stone on which the]Decalogue was written, 1 Kings viii. 9. And when a word admits of difierent senses, we should determine its meaning by fair criticism, in any pas- sage in which it occurs, before we can make any use of it in an argument. His third reference is to Acts viii. 38, 39, which may only mean that Philip and the eunuch were within the margin of the fountain when the latter was baptized, as the Israelites are said tu have come up, ek ton Jordanoti, "out of the Jordan," Joshua iv. 19, when they were 'only in its bed. The fountain is but small, and as the water was probably then, as it is sometimes now, thinly spread out at the edges, nothing ii v.idiin its ir.orc easi propriety end came Etaiuls the wliich wo proves to( ritilip wa is clearly bapt'st" n ihclr i)roo In all t some link: lie s':ips the design cunning d in th3 goo truth is, tl Ho appi point, but aessrtions cas3 whei ccsi". to all bear theni hearsay. Accordi jnitted, th Martyr, learned Pi Niartyr as tend to hii savs on th than that the celebr tracted co dians, and "Every tr I 57 nothing is more likely than that they stepped forward v.Idiin its margin, for the convenience of lifting the water more easily; and were this the case they might v/ith strict propriety have been said to have gone down into the ^vatcr, crd ciirne up again out of it. Dr. Campbell indeed u;uIor- Ktaiulrf the words to mean that they arose out of the walcr, which wouid imply that they were under it; but whatever proves too much proves nothing", and this would prove that ritilip was under it as well as the eunuch, for what is said, is clearly said of both. But neither the "le.-.rned peJo- ba[;t'st" nor Mr. T. himself would allege this, and hence ihclr i)roof amounts to nothing. la all the passag-es referred to by Mr. T., there arc some links wanting in the chain of evidence, 'and tl.ci:gh ho ships over thern as nimbly as possible, doubtless v. lih the design of lulling suspicion, it is only Jtho artific? of a cunning disputant, and betrays a want of perfect conli.lenec i:i th3 goodness of his cause. The more fully sifted t'ae truth is, the clearer does it become. lie appeals also to ecclesiastical history, in proof of his point, but is not more successful here, for the uns'jppcricd a?P3iiions of Mosheim, and Ree, are inadn!issl:)k', in a case wherein they were not eye-witnesses. V/e ha.c ac- cess; to all their sources of information, and if these do not bear them out, their statements on the point are merely hearsay. According to Mr. T., however. Professor Stuart has ad- mitted, that immersion was practised in the time of Justin Martyr. I have not had the opportunity of perurin/; the learned Profesor on this point; but have examined Justin Martyr as carfully as he has done, and though I do not pre- tend to his penetration, I am disposed to regard what ho says on the subject as leaning more to the side of sprinkling than that of immersion, if it be at all more decisive, that the celebrated passage which gave rise to the fierce and pro- tracted contest, between the hmall-endians fand the Big-en- dians, and which, if I am not mistaken, was to this effect: "Every true believer will break his egg on the convenient m ■ '?' kk €3 end!" His words are: "Those who nre persuaded and be- lieve what we tench, are instructed to fnst and pray for the forgiveness of past sinp, we fastin? and praying together with thiMn: nnti nre then hrouijht where there is water, and troponnn'^€ne^f">n hnu kai hemeis aufnianegenethemcn am- gcnonlaif "ar«t there rRgenenited in the mode of rffroiipriition with which we nnrselves were r^•*renenlted." Thi.» evident- ly decides nothini^. IJnt having made this genorid state- ment, he (]Uoi«)s John lii. 3, ay the Scripture authoiiiy for baptism, which according to the custom ofthe age, ho calls regeneration, and then adds, thai its insfitnfinn was furot

3i3 i ev» I ebi christians can be re^: truth iri, tl thrisitians n nibhin;^ anf the 1 rinity, anointed with the holy oil of chrism, signed in the forehead with the sign of the cro.«s, for the purpose of frightening away the devils; confirmed JMurace by the iinposition of hands, dressed in white, pre- sented v/ith a mixture of milk and honey, and forbidden tlieusoofihsbath fora v.-eek; all which is mentioned in termsofapp.-obatlonby that Faiher, in different parts of his vvritinr;;;. Th^tG is no reference to any of these particulars in the New Teblamsr.t, or In any of the writings of the early chrisiians befora tiie end ofihe i^ecoud cetitury, and :they can be re-arded i.i no other light than as corruptions, i he truth is, that from the midcile of the second century, the look with envy on the pomp and splcn- J christians began to CO dour of the henthen ritual, nn«I undfr pretence that it ui been borrowed from the Jews, to whose rfirninoniol it boiA a striking reynnibhinoc, in trinny purtiijulnrs, they deter- mined to rechiiiu it as their own by right, and rnitintnined very generally that it had been stolen from the Church. — This appears from quotations already given, both from Justin Martyn and Tertullian, and to these the following n)ay bo adtled from the latter. ''Sed quacrilur, a quo intel- leclus interpreUtur, corum quae ad hacrescs faciant. A dia- bnlo scilicet, ciijus sunt par en inlerverlendi vcritatem: qui ipsas quoque res sacramcntornm divinorum, in idolorunv mysterils aemulatur. Fingit ct ipse quosdam\nt'fiue credenT tes et fideles suos: expiationcm dehctorum de lavacro re promittet et se ad hue meminct miihrae^ signat il'ic infron- tibus militcs suos: celebrnt et panis oblationem, it imaginem rcsurrectioiiis indiicet, &.i;." He here states, that the devil imitates the very forms of the divine sacraments, in thejj. mysteries. That he 'immerses' some of his trusty j^crvantSj assuring thcuj of the forgiveness of sins, from the lustra- tion; and as if still mindful of Mithras, he signs his soldiers in the forehead, celebrates the oblation of I read, &c., and observes a number of particulars in which he imitates, moritatem illam Judaeae the desire for variety which dis- tinguished the Jews: De prescrip Hacret. This showsthat immersion and signation were heathen rites, whatever the christians ot those times might pretend. The oblation of bread was the origin of Lammas, which is a corruption of HIaf-maessj or the festival of the Loaf, somolimcs called Yule by our Gothic forefathers — which was one of their names of Keren or Ceres, the goddess of the harvest, (See Jamieson's Hermes Scythicus?, p. 137). It corresponded to the Jewish offering of the first fruits, and was presented on the first of August, which is hence called Gnia Augusta, or the Yule of August in the public records of England, down to the times of Edward HI.,* at which time a loaf made of • Antiquarians ■on why Lammas have been sa^ly perplexed about the rea- ls called Quia Augusta, and curious spe- I nir of ihf t'jrjti of \ui The pra( had a heat of Tertull this point, tlw more et n bigh.deg w 18 Tcomii tiuned^thal iiuinudiutei "tingere ii iMiuierse tl Glu)st," he «ed singuk ^Nc are inii name, UiU( Corona Mi *ier the hai the world, giitamur, a in Evangel the three d And with ungitur, U1 spiritu illu may be coi be fortified hands, th surect can toris qua s et laclis so cuiations h son is, tiiiii name was the close c tnas of Set ties ae, Th 61' t it hi i it bui> y (leter- intniiied lurch. — th from jllovving 10 intel- . A dia- t;m : qui lolorunv creden' aero re infron- laginem le devil in thejj. jrvunts Inttra- soldiers ?., and nitates, ;h dis- wsthat 'er the tion of >tion of called f their , (See ided to ited on sta, or down lade of e rea- ls spe- f I )iif of ihr new crr.p, WHS ,)rftHOiit«Ml to tho Priest on th« first Iff Vugtist, l»y his parishioners. The practice of iinniersinjT. thrice, ajvpearK also to have hull a heathen origin. *^.No christian writer, before tho a^n <>[ rer!ullian,^ever allndes to it, 'and from their silence on t!iis poim, wo may "conclude that it was unknown to them; tlti: tuoro especially, as he and others after his time, attached ji lii'di degree of impmtance to] it, and nioinlaincd that It wisrcommanded in the. New iTe>*tJiment. Having n.en- nunedjhat our Saviour gave instructions t<», the apostles immudVitely hefore>isj ascension to heaven, to bfiptize "iiri"ere in Patrtim, et Filium, et Spiriium sanctum," "lo iMiuierse them iuto the Father, and the^Son, and the Holy Gliost," heidds "Non in ununi, nam nee Semel, sed tor, ,«ed sinj^ula nomiua, in persunas singulas, tinginmr." ''For n\c are immersed not anto oue nor once, but thrice— at each name, u.uo each person." Advers.;Prax. And again, Do Corona Mil., ke^ays, '^Having given our protestation un- der the hands of the bishop, to renounce the devil, the the world, (Pompae) and his angels; "Sctehencc ter mer- g^tamur, amplius non aliquod respondentas qnani Dominus in Evangeliodeterminavii," which shows that he believed the three dippings' to by according lo a divine appointment. And with respect to the accompaniments he says, ^'Cart) ungitur, utanimaconsecretur:caro Signatur, ut et aniina spi'J-ilu illuminetur." "The flesh is anoinied,that the s.,ul may be consecrated; the ftesh is signed, that l1»o soul m;ry^ he fortified; the flesh is overshadowed by tho impositioM of hands, that the soul may ?,be ; enlii'htGned."-0« ^i*^- surect carnis. And again, "Nee aquam rcproh.uU Crea- toris qua suos abluit, nee oWum quo suos iugnit, ncc mellis et lactis societatem qua suosjnfantat." " i'hc Ciealoi ai- cuiations Kon is, name was the close tries of Scotlany which \ rity we ha point, but three timt of the cros mixture of thrice imt concordiaii was ill the night, on v tainly indu reports res 'ed with th tullian's tei gin to vejei We should unless whe we proceer iluit inimer \ance ; foi duced into of rertulli 63 was taken from heaihGnisin, fo other origin , tor It cannot be traced to in/ -i i Now. intheageofTertullian, or t.c e uly p.rt ofth. Imdcentury ordinances of the Go.pel, and p.ut,<:ul..uiy baptism had been fearfully corrupted, by becoa;in..couMeo- tod with heathen observances, are we safe in taki,v^ the practices of that age, unsupported by Scripture, as th.! .uie y w ich we are to abide.^ Tertullian is the earliest autho- nty we have fur immersion. He speaks decidedly «n thr pu.nt, hut not more so than of the practice of iuLrsiru. three t.,,,,,. o anointing with chrism, of nukin, the m ofthe cross, or the imposition of hands, and the use of^a .mxtureotnnik and honey. After sayiu, that thev wer. thnce m.mersed,headds,''I.,desu.cepti, lactis et melius concordiam praegustavimus,>' &c. The Lord's Supper was in the same age always celebrated in the middle of tlm mght, on which occasions, great improprieties were cer- tainly indulged in;and they gave rise to the most scandalous reports respecting their morals, which the he.ahen circula- ed wi h the greatest industry. If we take a part of Ter- tullian s testimony, why not take the whole? And if we be- gin to reject, uponlwhat ground are wefo nuikea selection? We should either take the whole, or cast the whole aside unless where it is confirmed by something better. \ nd if we proceed in this way, we will arrive at the conclusion ihat ..mi.ers.on' IS not a scriptural. !,ut a heu.hon oh«erl vance ; tor it had superceded sprinkling, and being intro duced into the service of the heathen aod., before the day. v)f 1 ertullian. ii :i LETTER Xr. If ihe Baptists be short of proof from liie Word of God, they are in no want of human authority; and were the one as good as the other, they would have the best of the ar- gument : and as the cool and confident assertions |[of men go a great way with many, the more especially when they pro- fess one thins and practise another, the appeal so often made to "learned Pedobaptisis" merits some attention. There are cases in which the superabundant 'number of the witnesses does not increase the aggregate weight of their united testimony, and tins I take to be one of them. Whe-t p ihey have all received their information at second hand, and from the same source, their numbers and agreement do no | more than show that they did not invent the account given, that they received it Irum another person, and his credibiliiy is all that we have to consider. A hundredjcopies of one in- strument, all agreeing in everj particular, would do nothing to prove tijal that instrument was fairly drawn and duly exe- cuted; and when a hundred persons only repeal what cm- has asserted, they give u^ no mure than the opinion enter- tained by that one. This should be kept in mind when we are looking at the lists of the "learned Pedobaptists" to which the Bap:isls appeal in support of their own views. It is a fact in regard to Biblical Criticism, with which the young and inexperienced student should be made acquainted, I that when one respectable writer in that department commit [[i a mistake others, wli disposiiior take his s ihat they I give an ins incons^iderj Jews was trict of An great body subject, or wake. I unaccountE evidence w xxxviii. 6i taken by S army; and others who — See his •r Sobe, m this statenn the writer appears fro nus to hav( fumento, ir Being natu make it un facts will s confidence It is nev done the i from an un mit that th Oreek; and il« classical nistered by early parte without du( from the ve the cuckoo' Jed because 10 enquire I «5 I ^Vord (jf were \\\s f the ar- ' men go ley pro« eo made umber of t of their Who and) and It do uo I t given, redibiliiy )f one in- 3 nothini; July exe- vhat ciK^ on enter- when we to which which tiie jquainted, I coniniiu « mistake, an occurence which is by no means uncommon, others, whether from respect to his authority or indolence of disposition, or perhaps from incapacity to examine the point, take his statement on trust, and readily endorse it, knowing ihat they have a resource in case it should be stopped. To give an instance : the learned and laborious Bochart hastily and incons^iJerately adopted the opinion, that the Cush of the Jews was not the iEihiopia of the Greeks, but a petty dis- trict of Arabia Peiraea; and depending on his authority, the great body «^f those who have either designedly written on the subject, or accidentally adverted to it, have followed in his wake. I will give another instance, and one of a still more unaccountable character. Notwithstanding the decisive evidence we have to the contrr.'-y, in 2 Kings xix. and Isaiah xxxviii. Bishop Lowth has iniormed us, that Jerusalem was taken by Sennacherib, after he had defeated the Egyptiaa army; and the opinion has been inconsiderately adopted by others who supposed that the Bishop would of course be right — See his notes on Isaiah xx. He also stated that the Saba, «r Sobe, mentioned in Isaiah i. 22, was a kind of wine, and this statement has been repeated by Professor Stuart, and the writer on wines in Kitto's Biblical Cyclopedia,although it appears from theTollowing passage of Ammianus Marcelli- nus to have heen beer. "Est autem Sabai ex hordeo, vel fumento, in liquorem conversus paripertinus in Illyricopotus." Being naturally a poor drink, the diluting it with water would make it unfit for use, which is the idea expressed. These facts will show how unsafe it is to follow great men in the confidence ihpt they will not mislead us. It is nevertheless often done, and it was for a long time done tbe more readily, in the matter under consideraiioa from an unwillingness on the part of Biblical scholars to ad' mit that the New Testament is not written in classical Oreek; and consequently that Baptizo can have cny other than it« classical acceptation. Knowing that baptism was admi- nistered by immersion in the times of Tertullian or in the early part of the third century, some eminent men concluded, without due enquiry, that it must have been so administered from the very first, and ihair opinion has been reneated like the cuckoo's note, till the present age, and it is only interrupt Jed because men are disposed to take nothing on trust, but 10 enquire for themselves and yield only to the force of truth. 66 I hare eiamined not a few of ihe "learned Pedol^pur**' to whora ihe Baptists are in the regular habit of appealing, and FO far as I have observed. Dr. Campbell alone bat aitemp* tpd to establish his point from the Scriptures. I have airet. dy examined all that he has done in that way and need not repeat what has been said upon i»;and lest ibere may be some who think that the calm and deliberate opinion of such a man should have some weight, the more especially as it it well known he gave no quarter to any seeming want of fairness, and may therefore be prpsumed to have i been a pattern of candour, it may be proper to shew that his mo«.t confident statements had^betier be taken subject to enquiry. By showing that the Dr. is not to be implicitly followed, we may show that others who are no better may ^be reasonably regarded with some degree of suspicion. It is already known to your renders that though! ihe scope of the passage clearly supports our common version of Luke vi.35, the Dr.renders it "Do'good, and lend, nowise des- pairing." This may be so far excusable in as much as «pe/y ptzo always means to despair, in classical writers; but h? has altered the tfxt of Matt. xvi. 13, without any necessit- for it, and chiefly, as I suppose, from a wish to reconcile it with a favorite hypothesis, viz: that the designation the "Son of Man,'' which many believe to be equivalent to that of "The Messiah," is only "an humble title, in which nothing is claimed but whpi is enjoyed in common with all man- kind." The passage, like a great number of others in the New Testament which are similarly constructed, contains two questions instead of one, the second being more' precise than the first, but elliptically expressed, and ibe ellrpsis to be supplied from the first. It should be read thus; "Whom do men suppose me to be? Do they suppose me to be The Son of Man?" Tt readily admits this sense, and it will ad- roit no other; but because it shows dectdedl" ihai the title "The Son of Man" must have belonged \ only to one person- age, who was expected by the Jews, the Dr. has first altered the original and then the translation. This is the more inexcusable in thi; he has duly attended to ^\he 'same con- struction in other pptsefrees, as John xi. 52, **What do ye think? Do you thtnk that he wilU not come to the feast?" Bad xii. 22, — "Now is ray soul troubled, and what shall I iay? Shall 1 say Father save me from this hour?" lie layt ii hi» note denominat ni by thai thing in hi example'o commonly by the E" literal trui blank cbai to mislead he may ss tied in the 10 our Sa> does it mf or by Mat Again, the Jews either for but a! way earth, in ' had are d( duced eve in conforr which are posed to I tory, but i candid an means ih was but t cieni tim( ha{)ita tio o{ the de the wind viii. 1, 2, ist can re the entrs carelessly which th( shewn us not taker formity v passage l e? p pealing, I aitrmp- ive airet. need not be some f »ueh a as it it waDt of ^beeo a his n)o«.t enquiry. wed, we asonablv ihe scope of Luke ►'ise des- as ope/y i but he necessii- ;onrile it It ion the It to that h nothing ill man- 's in the contains b' precise llf'psis to : "Whom 9 be The t will Bll« \ the title e person- :sl alteiet) the roore atne con- lat do ye e feast?" ii hi* note on|]\laft. iii. 11, ''The true parii;ifin. of whaievtr ilenominatiuD, alvvays inclines to correct the diction tf the spi- rit by that of the party." The dogmatist does the same thing in his own way, and the Dr. has here given us an example"of it. This is not all, for he says, "Though Jesus commonly takes the title to himself, it is never given him by the Evangelists in speaking of him." This may be a literal truth, and consequently save the Dr. from the point blank charge of falsehofid ; and yet it is certainly calcuhted to mislead and have all the effect of a falsehood, for though he may say that the proto martyr Stephen is not comprehend* lied in the designation "ihe Evangelists," the title was given 10 our Saviour by him, Acts vii. 56, and what diiTerence does it make to the argument whether it was given by him, or by Matthew, Mark, Luke or John. Again, he has labored hard Diss. vi. part ii. to prove that the Jews never used, the Hebrew Sheol or Greek Hadis, either for "the grave" or "the place of future punishment," but always for a place supposed (o be siiuated under 'h« earth, in w>::ch the departed spirits of both the good and the bad are detained till the resurrection ; and while he has pro- duced every passage of the Scriptures that may be explained in conformity with this opinion, he takes no notice of other* which are decidedly against it a course which may be sup- posed to be excusnble in the polemic who contends for vic- tory, but inconsistent with the character of Ihe impartial, candid and sincere enquirer after truth. Sheol undoubtedly means the grave in Ps. cxli. 7. It refers to a scene which was but too common for the credit of human nature, in an- cient times, when invading armies, besides ransacking the habitations of the living, disturhtd the peaceful mansions o{ the dead, and wanionly exposed their bones and ashes to the winds of heaven. We have a reference to this in Jer. viii. 1, 2, and another in Horace Epod xvi. v, and the psalm- ist can refer to nothing else than a violated sepulchre round the entrance to which a nun»ber of human bones had been carelessly scattered, a sure evidence of the barbarity with which the living had been treated. The D**. should have fchewn us how this, and some other passages of which he has not taken the slightest notice, were to be explained in con- at shall I ; formity with his hypothesis. He produces Acts ii. 31 as a lie layt i passage that is decisive in his favor, but it unluckily bapp?n« 88 ihn lUe preo.se vvo,J, on ivli.'ch he depends since the day* of iM.II 10 ,he present time hr.ve been tre-ued by Biblical critics «^ an m.erpolaiio.., and .he Dr. should have first proved them »o he genuine before resiiMor his case upon them. But it UMs not his mteresi. whatevernr.ighl have been his duty, to «wa«ien suspn-ion. and he is as silent on the subject as M. r . seem* disposed to remain on the discreditable story of Dr. Macleay's falsehood. Moreover. :he Dr.'s account of the opinions of the Jews re.p.n:tinn: the place of departed spirHs. as they are given by Josephus.ts discreditable alike lo hi, diligence and fairnes.. for so ona ns one passage in a man's writings i«ay be great- ly modified by being compared with another, no { erson .hould undertake to say what are the views expressed by any writer tm «ny point, till he be sure that he has exam.nea every ibing that he has said upon it. This the Dr. hi. not done. and .he consequence is he has misrepresented his 'author. He lights upon what is said in Ant. L.b. xviii. c. 1. 6.3, and wh.dMfraken by itself, may perhaps seem to mean what ibe Dr^ Mipposes, but when compared with Bell. Lib. iii. c. VIM. «>, evidently mearjs a difTereni thing. The firtt is as MIow., -Ihey," namely the Pharisees, -believe that souU |H-^ess an .mmortal vigor, and that, hypo chthcmos, 'under t be eanh .here will be rewards or punishments, according as th^y have hved virtuously or otherwise; and that the vicious are .0 be detained m.an everlasting prison, while the virtuous Hiall have power to revive and live again." The Dr. un- "erstands the expression lypo chtJionos, under the earth, iti ns most literal sense,as intimating that the dead wtre really supposed to be under the earth; whereas it is evidently to be 'aken ta a popular sense for the state of the dead, the same as in the following lines: Since no device nor work is found, Nor wisdom "underneath the ground." The other passage shows decidedly that this is its meaniocr and also that Hades was used at limes as the name of the place of future punishment. Josephus himself is ihe speak- tt m It. and he is laboring to dissuade his brave but unfortu- nate companions in arms from their intended r.urnose of conim.iiing suicide, and he asks them if they do' nov know Jhat those whoja submission to the will of heaven, wait for death in il uors as the obtain the /(//??' of a< iliose who ]i.,j0ued ei shows thai u Jilt to he clean bodi i\tjpo chilli were then after the i hades. I fyr I have Viut as I hi aclin;; fai anoiher h? amined th The Df udinits ih' iiiides for a number ters of ant sion, in tli body for l liiese at h ihetn all. but quo.es the first, ] "we shut that anim dicaies a geiher un was so w ii, in ilkis cussing, t tlie in.eri iiccording for lliG a Eneas \\m gious, he he had er be day* of! ica! critics f^ oved ihem . But it is duty, tu n as Mt. story i)i death In as appoin ?i obtain the most I leaniDor, 3 of the e speak* unfortu- pose of 3v koow wait for the Jews given by fairness, be great- ion ^liouid oy writer ed e(/ery lot done, 5 "author. . ^3, and an what i| lb. HI. c. 1 rit is as , ibat souU I •s, 'under i (?rding as f e vicious (virtuous Dr. un- '■ earth, in ' ' re really ily to be le same 69 ted form, shall not receive unfading ho* their reward, ''that their pure and obedient souls shall holy place of heaven, ^vliencc^ after the lap^" of ages, they shall av,s snnposeJ lo be sIm. un in ib, on.b; and ,„ ,be pass.^e of Vi,,i, I, whici, I ba," Ir ° ar noolar V referred, noUunj else can be intended; for wTlea n was erected bad oeen t,eacb.Tously murdered many veai. l.efore by tbe Kn., of Tbrace, ,„ .vhon. be bad been LJron «n embassy by Pr,.,„,, and by the „me relerred to ,he" .e. nnd sbrubs were growing over bis grave. And i. wa Vbe„ •eartng up orte of tbese, tba. Eneas «as warned b" a voke f om below tbat tbe bones of bi, friend bad been deposited tber.; and apprebendina,ba., be funeral rites b"d norbeeu •Inly performed, and ibal the spirit ha,l i„ „ obtained rest, be erected a >omb 'I'd a a/r irTe "r" Hd^ltt. ■;'""?'■• """'« -"«-»8 With wa™'; i ' callitrrjnl,, . r 7""'""'"' ''I-""!. »nd tbtee „me •ne.nvtia.ion, they shut .i up in tl,e tomb prepared for it. Inferimos lepido .pumaniia cymbia lacte ^ansul0ts el s.cri patera..: an.man.que sepnlchr., Condirous et magna .upremum vo.-e cien.us. done or the purpose of showing how vet, litti, „,e Dr. „ lo be depended on, ^i- ^^ In referring lo ,he Scrip.ur.,, he even goes s. il piiEC* and about. T .1 quotatio i Theliom f the latter a ii!$o fair jiassage, c iner beini unswerab ]ile's ohjec innd what Whai I la sample < were it n< jc.xamine ii presented lo him as r manner it worthy of of what he I iiavc s f»e in greai vpect hia irivtime to ^vliom the Nsts" who iherefore li ter at onc< fair and ie< liiey refei Lse. Mr. Jie not yet way, as K'gin? that £U'b asto warrant the belief that he is afraid to i'g-n? that the thing is easier said than done? \ I •t]!d hare te Dr. H ,1 nr «» to I nis pur- St iStil I LETTER XII. It ih amusing to observe the appearance of ieiitiusoes* •^hicU il»e BHpiists as^ume.in advocating iheir principles, that «very word in the original scriptures should be duly rendered in a translation; and consequenilyr, that 'no Greek or He- brew term should be retained, and iranstniiied. This is, im- practicable. The Scriptures express ideas and enjoin obser- vances Which have only beoome known through them; and for which no people can have terms till they become acquain- ted with them; and when they have become acquainted with tbem, it is natural to adopt the Scripture names for thtui, which" is very often done accordingly. Besides, if liie principle were practicable, where woul'l be the good of it? Names in general serve no other purpose ihan to enable us to make a distinction between things, when we have occasion to speak of them; and this being the case, one name is just as good as another. We might have still called a professor of the healing art a Leech and his profes »ion Leechcraft, as our Anglo-Saxon ancestors were wont to ^t>; Ij^t now that we have adopted the Greek terms Physician and Physic, and that these have become common and welii known, it would be silliness lo alter them. Angel, Apostle,| Blaspheme, Blasphemy, Evangelist. Heresy, Hypocrite, Idol, MjBtery, pi-" ihy, Prophet and Proselyte, are other pure- ly Greek change, ai i know wh( 1 discarded. i I In the . I Fulluht r were on d displaced and there 1 1 better and i| Baptize, a * that wt)ul( 1 pects. i Mr. T. ■i Tesiameni { ditho, but we should \ he recomn ; can be ch ] Bnt it n I English te with the h * derstood, a tize. Eve I to have att 4 tliem with tens of thoi i2d. They ; Baptism a i that were i the whole > more. If I version bui tares is tba view to im ded by a d( other 3d iranstferinj >leiely cornp reasoning c is written, than the 1 r3 >eiitiUsoeB« :iples, thai y rendered elf or He- 'll is is, im- oin obser- leni; and e acquain- inted with 1 for tljfein, I woui'l be !r purpose logs, when the case, have still Ills proCes re worn lo Physician and Well, I, Apo&tle, crite, Idol, )lher pure- ly Greek terms, taken from the Scriptures without any change, and we have many more besides them; and I do not know where we could find terms equally suitable were they discarded. Jo the Anglo-Saxon, which is Tthe basis 'of the English; Fulluht meant Baptism, and GefuUan to Baptize; but they were on different accounts thought objectionable, and were displaced by the Greek names more than five centuries ago; and there are at the present day no words in oar laoguage better and more universally understood than Baptism and Baptize, and it would not be easy to find other two that that wt)uld answer their purpose equally well, in all res- pects. Mr. T. however argues, that as the writers of the New Testament have not retained the Syriac Jlmad and Mamu- ditho, but rendered them "by Bapiizo" and "Baptisma," so we should select some suitable English terms for these, and he recommends Immersion and To immerse, as the best that, can be chosen. Bnt it may be objected, 1st : That not being^originally English terms, and having been but recently incorporated with the language, they are not so generally or so well un- derstood, and are therefore less proper than baptism and bap- tize. Even Mr. T. himself, who might have been expected to have attained to precision in the use of them, confounds them with the expressions dipping and to dip, and there are tens of thousands who have no idea of their meaning at all. 2d. They are more specific and precise than the original.— Baptisma is a generic term; for the Jews had diverge rites that were so denominated. Now a translation should give the whole infoimation that is given in the original, and nn more. If it gave less, it is defective; if more, it is not a version but a commentary; and as the language of the Scrip- tures is ibat ol the Spirit, and has been selected with (Ijm view to important ends, t'.iese ends should not he \\,i'/.A'.~ ded by a departure from ii, eiiher on the one hand cr ru tlu- other 3d. We have the sanction of apostolical exiirnplc, jor transtfering words from one laugii^ge into atiM!ii,-t, wlucli cornpleiely upsets Mr. T/s principle, om wlsii-!! 1.;- \\!j,Je reasoning depends. The Gret-k in wliich the N^u' 'r<--M)iiMi?nt is written, is bt-yond cumpiuisoii a more copini;-, !.ini:{/a2f' I thiin the Hebrew or ii\ rue, uulI i'roiu its exireiue ilcxibiliiy 74r 'Av^-^% ■Mi o s I might have been bent to any purpose required; but they have mingled with its polished and sounding vocables such terras as Amen, Anathema, Halleluiah, Hosaona, Corban, Marana- iha, Moreh, Raca, Pascha, Sabbaloo.Siibaotb, &.C.. which, to a fastidious Greek, could have suggested no other ido.-r, 'ut thai of some unintelligible and barbarous jargon ]Nc»» ^rill Mr. T. venture to say that the inspired writers have done wrong in this? and if he will not do this, what u ott 3 of his principle? He is however a man of resources, and will p- .1 !)}y say that the names of religious rites should be translated, espe- cially when these names are not arbiiary signs, but eipres- sive of something pertaining to the observances. But here again I meet him hy observing that Sabbath and Pasch, are Hebrew names of religious obsi