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A EEPLT

TO A TBAOT WBITTEir BT THB BBV. J. HAT, M.yk., WALIAIB
MAPRAH raXSWSSCYf XNPIA.

Tblxtou Missionabt.

TORONTO :

BAPTIST PXTBLIBHIKa COMPANY.
1878.

-• ■■ *■

TO THE OFFICERS OF THE MADRAS AUXILUHY
BIBLE SOCIETY :

■it'

Sirs— Inthe pre&ce of your Tfact it is stated that
I, in my letter, which you repriiit,^ chai^ the Bible Society with
dmiUting a version in Telugu that is inomsistent wiUi rthe
orkinal on tlie subject of Baptism. Whq^ in my lettor, which,
iB^^dingthe translations, consists of only three short sentences,
do I make the charge ? «

I state that help was refused to Carey's work because it was
Sectarian. And then give Utera/ translations of passages from
the Telugu Bible. I make no remarks upon them, but simply
leave the reader to draw his own conclusions, and if be will, com-
pare them with the Greek.

The only proper thing for you as a Bible Society claiming a
non-denominational status, if you deemed it necessary, wa^ to
send out counter translations, correcting mine, if it were possible.
The question for you to deal with waar not the conformity of the
Telugu Bible to the original, but did I or did I not fahfly give the
meaning of the Telugu Text from which I quoted? Readers
could then judge for themselves whether the Bible Society held
even scales. It is not for you to decide what baptizot tn, eis
apo mean in the Greek. The readers ol your translations
and mine from the Telugu could decide that for themselves.
7 he question was, What dees the Telugu Text say ?

Taking funds, collected from Pedobaptists and B^^ptists, you
have published a Pedobaptist tract; one which is a- J orpughly
so as any that ever saw the light The idea of you thrjugh Mr.
Hay attempting to prove to us Canadian Baptists that the Greek
original means something different from what the Christian
scholarship of the world, from the first down to this day, believes
and declares it to mean is to say the least prepostetous ! For you
to undertake by the expenditure of non-denominational funds to
prove to Baptists that some of the cardinal points upon which
they base their reasons for a separate existence have np: ground
in the Greek Scriptures, is a diversion of funds highly censurable.
Show, gentlemen, that my translations are essentially wrong, and
then make your appeal with some show of reason. This you
have not done and cannot do. " Caricature /" " Evjl be to him
that evil thinks." Nothing was further from my mind. Certainly,

^■2>'{H^

without much effort, I could have made my English smoother
and more idiomatic, but the risk of misrepresentation would have
been increased. There is not one of my readers who has studied
Greek or Latin who cannot recall the demand of his teacher,
after he had smoothly and in good English rendered the passage
in hand. "iVbw give the passage literally" or " construe literally."
This is what I did in the offensive article, and it is well for me
that I did, although I laid myself open to the charge of translating
uncouthly. If such desperate attempts have been made to show
my literal renderings wrong, what would have been attempted
with a free translation which affords more room for quibblmg ?
As to the charge of Sectarianism, how ^r. Hay's soul bums with
righteous indignation ! He had better set the example of moder-
ation before he falls on others so savagely. On the very first page
of his tract he charges the Serampore Missionaries with " Sec-
tarianism." And at the close of the tract he has the face to say,
that if I am to act as one of the delegates on revision I should
be respectfully invited to withdraw this unsubstantiated, untrue,
and unchristian charge. " Physician heal thyself." Where in my
article, standing at the beginning of your tract, have I made the
charge, save in the literal and true translations given from the
Telugu Bible ! I grant that Sectarianism is made out, and made
out more clearly than ever it was against Carey. It is not, how-
ever, my fault, but rather that of the text with which I had to
deal.

In dealing with our subject we shall first give the Telugu words
that bear on it :

• ■ VERBS. ' ,'..,, ':■ :■ . .■;

Adduta — to dip, to print with colors.
Mimuguta — v. n., to sink, to plunge.

Muntsuia — ^v. a., to dip, plunge, immerse, whelm. This verb
is a causal of the word preceding it.
Mugnamouta — to plunge. _

"■•'*^ >--■ :-\ ■ ■ ,•■-■• ■ NOUNS. ■-■'-,,.'< ■

Mugnamu — plunged, immersed, sunk.
Mugnudu — he that is immersed.

5«rtf«d!W2/— bathing, ablution. This word is the one used by
our translators for ^d-irrKXfia (paptisma) in the New Testament.
Kantasnanamu — bathing all but the head. • -i

Shirasnanamu — bathing the whole body. ^ ?• .

Katisnanamu — bathing up to the middle.
Gnanasnanamu — the bath of wisdom. This is the combina-

verb

(b) as a locative affix,

tion that was invented by the Roman Catholic Missionaries to
signify baptism. It is used also byjiyaie of the Protestant Mis-
sionaries I believe. /ViL*^ip-#--«'^*^2«.</-r^

Andu — (a) as a defective pronoun, thefel).
in, within.

Lo — in, lona, within, 'i • - - w n: ^.ff;

Yokka — of. i"' ;•'

Ku or Ki — to.

Koraku — for, to the end that.

?-4'

'r;

■V

iingpociTig>rB>
Yodda—nt2X. .^ ' " '

Nuntshi — from. '^' '" " * ' '

The Hebrew ^j^to tctval, to dip, occurs in Gen. 37 :3i ; Ex. *

12 : 22 ; Lev. 4 :6and 17 ; 9 '.9 ; 14 : 6; 16 '.51 ; Num. 19 : 18 ;
Deu. 33 : 24 ; josh. 3:15; I Sam. 14 127 ; II Kings 5 : 14, 8:15;
Job 9 :3i. In all these places, except Gen. 37 '.31, the Septu-
agint has some form of pairrw bapto. The Telugu version in all
these places save two has »«««/j«/<j! (see meaning above.) The
exceptions in the Telugu are Ex. 12 122 where adduta (see mean-
ing above) is used, and Josh. 3:15 where puduia, to fall, is used
" their feet fell into the margin of the river." , , 'ir]-v:> v?/r>i

I should add that in II Kings 5 '^14 where the frequentative of
Qdwrdj hapto, PaTrf^w baptizo is used in the middle voice we
nave munu^ta v. n.

The three places Luke 16 : 24 ; John 13 : 26 ; Rev. 19 : 13
where bapto is used in the New Testament are translated by
muntsuta which Mr. Hay so tartly and elegantly (?) translates
" sink" when rendering Dr. Jewett's and Dr. Carey's Translations.

The Greek noun ^dinifTfitt baptistna, is throughout represented
by the word snanamu in the New Testament. .,„ _.

The verb jSaTrr/^cu, baptizo, is translated by this word snanamu
and such verbs as signify give, ^et, as give ablution, get or obtain
ablution. We could stand this were the contexts fairly treated.

When the ordinance of Christian baptism was not the subject
dealt with, the Telugu translators knew as well as any one what
bapto and baptizo meant. They used the very verb that Dr.
Carey and Dr. Jewett employ. So too in Rev. 19 : 13 where the
woid blood in the Dative case occurs with {en) in understood they
could see that with bapto it meant not with, but in ; for they put
it "blood in" {lo). . f -, .

■ . . ■ " ■ , ■■

' . THE TRANSLATIONS, i ,

" Then Jesus from Galilee, to get ablution from John who is
near Jordan, came to him." Matt. 3:13.

" Jesus having taken abl'ition as soon as he comes from near
the water," Matt. 3:16 (mine.)

" As soon as Jesus, having received snana (not ablution) came
from the water. Matt. 3:16 (Mr. Hay.)

" Therefore both Philip and the Eunuch, they two having de-
scended, having gone near to the water, he gave to him ablution,
when they came.having ascended //^^w near the water," etc., Acts
8 : 38 and 39 (mine.)

" Then Philip and the Eunuch, they two went down to the
water, and he baptized him, v. 39, then they ascended from the
water, "Acts 8 : 38-39, Mr. (Hay's.)

" Obtained ablution near Jordan by John, Mark i : 9 (mine.)

" Were baptized by John at or in Jordan," Mark i : 9 (Mr.
Hay's translation from the Greek.)

I admire his adroitness^ but not his honesty^ in not giving it
from the Telugu, but from the Greek. Is there any difference
between his at and my near as to meaning ? No. But there is
a wide difference between his in and my near.

The reason why he did not translate the passage from the
Telugu Text was, that he evidently was not prepared to
assert that the yodda of the Telugu Text meant in. Had he
pleaded for "a/" only it would have agreed essentially with my
translation, and so spoiled his nice little game of saying so can-
didly in effect that tije Greek word means a/, and tOy and into,
etc., etc.; and of trying to leave the impression that the Telugu
Text is as beautifully accommodating, and conveniently uncer-
tain as his Greek ; while all the time the Telugu yodda, near or
at, is most unflinchingly exact for just one half of his Greek defi-
nition. Verily he hath not lived among the Brahmans for
naught.

' ABLUTION. .'.';

Suppose Mr. Hay were translating a piece of Hindu or Brah-
minic Ritual in which the word snana occurs not seldom, what
word would he use to signify the act of the Brahmin as he went
through the various lustrations? He could not find in the Eng-
lish language a better word than ablution. Suppose he wanted
to translate the word snana when it was not used in Hindu

ritual, but to express the act of bathing common e^ioui^h in
India, could he get a fairer word than ablution ? I would refer
Mr. Hay to the Indian Antiquary of Nov. 1874, p. 304-306.
He will find the translation, " Whose heads are purified with
sacred ablutions^ Herein the text I take it snana is used in its
ritual meaning. Yet the translator uses the very word I do, " ab-
lutionP Suppose I had said bapiisma in my translation, readers
could not have known, what 1 wanted them to know, whether
the Telugu Text had the Greek word baptisma transferred or a
Telugu word for it. Naturally readers would have concluded
that it was transferred. ' • *,j ;» 1 > • r.

Then again, neither etymologically nor lexically nor as living
words do snana and baptisma mean the same thing. Etymologi-
cally they are apart. Lexically Telugu Lexicons give bathings
ablution, signifying the whole or z.patt of the body, just as we do
by the word ablution. But Mr. Hay cannot find a Greek Lex-
icon worth carrying home that gives any meanings, literal or
tropical, that do not assert or imply a complete immersion,
whether that immersion be brought about by dipping into the
element, or by bringing the element about or upon the object till
the object is immersed. As living words, snana as used by the
Hindus, and baptisma as used by the Greeks of to-day, are not
alike.

When did Mr Hay fmd that the word snana would not
be received by his Baptist Brethren? What Telugu Bap-
tist Missionary complained to Mr. Hay about it? I did not,
as I am aware of, in a must pleasant correspondence which I had
with him on revision work. I certainly did not by putting ** ablu-
tion" in my translations. Nor yet do I think Dr. Jewett did by
putting the Telugu word for immerse, and a verbal from it for
immersion, etc., in his commentary on Matthew. Did not Mr.
Hay find the word too strong for himself in practice ? Did it
. not as a rule get people into too much water to suit his denomin-
ational practice ? For my part, while not accepting snana as a
true equivalent for baptisma, my feeling was that we could stand
it, if our Pedobaptist friends could.

As to Mr. Hay's translation of Carey's and Jewett's word for
baptism, by " sinking," dived or sunk," as he says after my style,
though it is quite in keeping with his own covert, sarcastic style,
when referring to immersion, " there is this much to say, the
reader will get at the meaning at any rate, namely, that there was
an immersion.

THE P.1EP0S1TI0NS.

Matt. 3:13. Here to get smoother Telugu Mr. Hay does not
hesitate to defend a not necessary construction, that joins " Jor-
dan," [v/hich in Greek is with Christ] with John. So we have in
Telugu : "To John who is near Jordan," instead of " Christ to
Jordan, etc." I grant that the meaning in the main part is kept.
The breaking up of the commission by Dr. Jewett into two
sentences is not so great a violation ; and yet it is made a suj^-
jeci of complaint. Mr. Hay knows not on what authority he did
it. But more of this hereafter and the "shade of Carey !"

Yoddiki, — This is a compound preposition made up of two
words, yodda^ near, and ki^ to, and means near to. If the verb is
•passive or neuter only one of the prepositions, yodda^ is used.
This is the case in Mark i : 9 where we have simply yodda. A
verb of motion, towards the vicinity of, must have kt joined with
the yodda.

Yoddanuntshi—from near. The same rule governs the use of
nuntsfii, from, as that of ki or ku.

The English words to and from are to a certain extent equivo-
cal. The context may add to the usual meaning of these words
and convey the idea of mto and out of. Not so with the com-
pound Telugu Prepositions above. To get to and from having
this character in Telugu, we must dispense with the word yodda
that limits us to the vicinity. The Telugu Compound Preposi-
tions before us exclude and forbid the idea of into and out of.
Here is where Mr. Hay is guilty of equivocation. He argues
that the Greek Prepositions may have these meanings. But
Telugu words are put into the Telugu Text that only mean the
Pedobaptist side of this controversy, and only express the Pedo-
baptist meaning of to and from; and also exclude the other half
which Mr. Hay acknowledges, that is, the meahings "/«" or.
" into^^ and ^^out of* In the passage which he translates from
Romans (p. 15) there is no yodda near. Lo^ in or among is the
preposition that is used with nuntshi. While in English we say
" raised from* the dead," the Telugu is explicit beyond a doubt
and says "from among the dead," giving the Greek (out of)
exactly. Mr. Hay would not have the rashness to put here
yoddanuntshi. Why then put it' in Acts 8:39?

I notice what Mr. Hay says about the impatient man, and my
saying " come to Jesus" (p. 13.) He knows as well as I do that

** nu/lilnbi

meaning as " Go into the river" and " Go near to the river," and
are both in good common Telugu. I would deem " Come to
near" or near to "J^sus" a fair translation of my invitation "Kw«
yoddikt tandi." If I warted to express more than that implies I
would get it in ^^ Kristu yasu yundu^ ^'^ Christ Jesus in" and other
forms such as the Scriptures furnish.

In these disputed points, why was not the' Authorized English
version followed according to the rules of the Bible Society.
Here is where the Sectarianism comes in. There are plenty of
prepositions in Telugu to literally give the English, /«, into^
out of.

Again look at the translation in Matt. 3 : i6 oi anabaino. Mr.
Hay and our Telugu Bible are both oblivious of the fact that ana
is in the Greek Text, and is properly represented in the Au-
thorized Version by "«/." But then Mr. Hay is averse to pull-
ing words to pieces and finding tlieir compound parts. It is un-
couth '■* a la Hay"

Giving to to and from the only meaning we are warranted by
the Telugu to give to them, and translating snana honestly by
one of the most exact equivalents. Ablution \ wherein do my
translations differ materially from Mr. Hay's ? Wherein have I
been notoriously unfaithful, (see his letter in Canadian Baptist) in
my translations ?•

My rendering of the commission Mr, Hay does not attempt to
disprove, but goes into a defence of the way it is rendered into
Telugu. Therefore you having gone, giving ablution even to all
nations in the name of the Father, and of the Son, and of the
Holy Ghost, etc., etc., make disciples" Matt. 28 : 19 and 20. I
faithfully rendered the Telugu. Whether the Tekigu is in ac-
cordance with the Greek or the Authorized Version readers must
judge from the translations.

Between Mr. Hay's translation of Rom. 6 : 3-5 and mine" there
is no essential difference.

" Know ye not all we who have obtained
Christ, have obtained ablution to his death ?
was raised up from the dead, by the glory of the Father, so also
we should walk in a new state of life, we were buried also with
him by obtaining the ablution to death. For if we be equal par-
takers with the likeness of his death, we shall be so with his resur-
rection" (mine.)

" Know ye not that all we who received baptism {snana, not
ablution) to or for Christ received baptism to (or for) his death.

ablution to Jesus
Therefore as Christ

Therefore, in order that, as Christ was raised from among* the
dead by the glory of the Father, so we all should walk in newness
of life, we were buried with him by receiving baptism to (or for)
death ; for if we have been conjoined with the likeness of his
death, we shall be so with the likeness of his resurrection (Mr.
Hay's.)

Mr. Hay in the foot note wants to know why I omitted in the
translation //-<?»/ the dead, the among of the Telugu, lo nuntshi (lo,
in or among.) It must have been neglected on my part to give
him a chance to be " uncouth," for he resolves the preposition
into its components and translates "from among" the dead, in-
stead of from the dead. He is right, but had better rewrite his
strictures on me (p. ii) relative to '■^ near td^ and '■'■from near"
and put the rod on his own back. If his rendering here is true,
then my renderings are true, and he stood lietween the sunlight
and the truth when he declared my translations unfaithful.

If Ml. Hay's criticism of this passage means anything, it means
that he is not criticising my translation, but opposing the transla--
tion of m Christen by Telugu for *'////<? Christ" and defending the
rendering " to Christ." But how has the Authorized Version this
passage, and why was it not followed in the Telugu Bible, as should
have been the case by the impartial Bible Society? Here is the
Sectarianism again. I defy any one to get out of the Telugu
Text the meaning that the Christian world for the first 1,500
years, and multitudes of the commentators ot all denominations
of our own age say it has. But there is scholarship in India that
moves above lexicons, versions and commentators in methods all
its own. -.v:- ••' ...i-Av-v- '■-.;;■ ,,'-:vr- .-i'.^

1 Cor. 12: 13, "Even we ^l in one spirit to become one body
obtained ablution" (mine.)

In one spirit we all have received baptism towards being one
body" (Hay's.)

There is no material difference between this translation of Mr.
Hay and mine, save that in both verbs, obtained and become. I
am closer to the meaning of the Telugu verbs than Mr. Hay is.

Mr. Pritchett in his translations of 1818 has ^' akashatira-
mundu " in one body." I cannot see but that is as good Telugu
as our English is good English. What business has Mr. Hay or
the Bible Society to give the " metaphysical relation," [a phara-
phrase,] instead of a translation which the Telugu is so well
capable of giving in this place ?

**' Why does Mr. Timpany omit the first part of the compound preposi-
tioQ here ?" .

)reDoai-

As literal translaci^ > from the Telugu Text, which the Bible
Society has given to hj, in Telugu, my renderings must stand.
Mr. Hay said, in the letter published in the " Canadian Baptist,"
when he charged me with being notoriously unfaithful, what he
cannot and has not proved. T9 prove that my translations are
unfaithful is one thing ; and to show that the Telugu Text as we
have it in the passages which I quoted corresponds to the Greek
Text, is another thing I neither asserted nor denied it. I made
no .reference to it. Nay, more, I compared the Telugu Text with
the English. The wresting of the Scriptures as compared with
our English was so palpable, I do not wonder parties interested
felt something must be done ; and they have done it. Mr. Hay
has made a great noise, and used " sharp'' language. Lookers
on at first sight might think that I had done something indescri-
bably wicked. It turns out on examination that it is not my
translations that are wrong, but that I am to blame that I do not
see that this Telugu is quite in accordance with the Greek.

This I do not see, nor am I likely to see it from Mr. Hay's ar-
guments which have been exploded so often that there is not even
the charm of novelty in them. ::-n<^:-/ mM'

■■."«'■'- -"'SECTARIANISM. ^z..-. ■^•-^.'"

What does this word mean, as used by Mr. Hay in his assertion
that help which the Bible Society was rendering to the Serampore
Missionaries was withdrawn on account of the sectarianism of the
Baptist translations ?

First. It was sectarian to translate the words baptisma and
baptize by words meaning immersion and to immerse. And yet
they had on their side in so rendering the words the testimony of
Lexicons, Versions, Scholars, — the practice of the Church for the
first 1,500 years, and the present ^/ac//«r<? of the Greek people.

Second. The translation of the prepositions about as they are

in English.

The above fairly covers the case against the Serampore mission-
aries.

The case against the Telugu Bible is : ? ' '

First. The words baptisma and baptizo are translated by a word
that may be said to exactly give the Pedobaptist view — the appli-
cation of water. In "Ward's History of the Religion and History
of the Hindus," under the Sec. "Bathing (Snana)" we find this
definition of snana : , . -

"bathing,*

as an act of purification, always precedes and sometinies follows
other ceremonies. It may be performed by pouring water on the
body in or out of doors, or by immersing the body in a pool or
river.

Bathing, in case of sickness, may be performed without immers-
ing the head in water, by rubbing the arms, legs, and forehead with
a wet cloth ; or by changing clothes ; or by sprinkling the body
with water, and repeating an incantation or two ; or by covermg
the body with the ashes of cow-dung."

Second. The prepositions are translated when baptism is the
subject as the reader has them in my translations. Telugu pre-
positions are used that exclude the idea that our English text con-
veys. ''^From near,'^ does not mean *W/ of.'" Prom, may have
the meaning of "<?«/ of", implied by the context ; but 1 main-
tain that the Telugu used is not so. The meaning that the most
thorough going Pedobaptist would give to the acts implied in the
passages are the onea that the Telugu is made to give. I leave an
impartial judge, taking our English as a standard (or the Greek
either) to say upon whom, whether the "Serampore missionaries"
or the Telugu Bible and its defenders the charge oi^^sectafianism"
is fastened.

Mr. Goucher, all of whose statements I neither affirm nor deny,
speaks inside of the truth, so far as what he says bears on this
Controversy [and Mr. Hay cannot prove to the contrary, and has
not in his tract] when he says that the Telugu has "Z^" (near to)
and "from" (from near) the water, and baptism in the commission
before the discipleship. As to Carey's rendering of the commis-
sion, the choice of Sanskrit terms, but not the order or sentences
in Telugu, would weigh with me. If Mr. Hay had given us the
arrangement, that Carey gave the members of the commission,
when he translated into Bengali or Sanskrit languages he fully
knew and they were found to teach the same as the Telugu, I
should then say Carey believed the meaning of the commission
to be as Mr. Hay defines it. It is true that in Telugu we can-
not say this English sentence — cut the wood, piling it neatly —
without changing its structure. We cannot have the finite verb
first with the participle following it, so the sentence would have
to be : Having cut the wood, pJe it neatly. So with the commis-'
sion, we can say : Having discipled. . . . having baptized. . . .
teach.

•From «/iMa to purify or bathe. -v -

In most that Mr. Hay says on the comml 5sion, I can but ac-
cuse him ot captiousncss. I do not say this without proof. I have
it from himself. In a Telugu Dialogue which is prefaced at
Waltair, 21st October, 1875, and signed "J- ^^•" ^ '^^^'^ o" ^^
first page his translation of the commission as given in Matthew :

^^Disci^e—^\x\ Respecting snana which is called sprinkling,
some say as to the snanam which children without faith receive,
it is not baptism. Therefore I doubt whether or not the snanam
that I received in my infancy is true baptism ?

• Prexcher. Havinj^ carefully rexd the word which our Lord Jesus
Christ spoke, if thou understandest, that doubt will be dispellecjt,
He having seen His disciples, you having gone the people of all
countries (to me) as disciples make to them snanam havin^i, given^
to keep all things which I have commanded to you, to them teach^
permission gave."

I hope Mr. Hay will not think I am trying to pour ridicule on
his Telugu because I have translated somewhat literally. Will
the reader please notice the order of the verbs, and that the com-
mission is made into two sentences. On p. 13 of the tract I am re-
viewing, we read "Dr. Jewett, on what authority I know n6t,
breaks up the sentence into two — Having gone, make all nations
disciples," and "Dipping them into the name, &c., teach them."
The authority you seek, Mr. Hay, you will find where you, writing
as a scholar and not an upholder of man-made dogma, found your
authority for telling your disciple the commission as you did.
Give us the commission that way in our Telugu Testament, and
we shall agree, not that we sav, that it is entirely satisfactory, but
we shall take it rather than disagree.

Lest Mr. Hay should accuse me of dishonesty, I might say
farther along in the Dialogue, when trying to get in infant baptism
before faith and discipleship, he quotes the commission with the
verbs in the order in which our present Telugu Bible has them.

With the commission in two sentences, as Dr. Jewett has put
it, and the sequence of the verbs right in the order of time, under
the authority of Christ and in good idiomatic Telugu, what be-
comes of his protest, and frantic appeal to the people of Canada,
&c., and his asseveration that the structure of the "Telugu Com-
mission is demanded by the Telugu idiom ?"

Mr. Hay leaves us in no d©ubt (p. 14) as to the way he interprets
the commission in Matthew. "That the baptizing and teaching
indicate the manner, means, or accompaniment of the action of

the principal verb, and not three independent acts that follow each
other in the order of time, but two acts, baptizing and teaching,
that together culminate in making disciples." Now Mr. Hay
knows or ought to : that more than the Baptist world do not be-
lieve the above. I can bring him scores of names representing
the very cream of Pedobaptist scholarship that deny his exegesis
(see Ingham's quotations in "Subjects of Baptism,") an exegesis
that inserts really a "-ffy" into the sacred text. We are to disciple
by baptizing and by teaching.

Mr. Hay asks our attention to Matt. 3 : 6, "Were baptized by
Him confessing their sins." Suppose we translate a la Hay'5
commission standard — "Were baptized by Him by confessing their
«fns." Sense I Is not the statement here oitwo distinct indepen-
dent facts, baptism and confasion of sin ?

So there are three distinct facts in the commission not two. On
this point we will quote from Ingham's "Subjects of Baptism,"
ps. 606, 607 : "In the following, three participles follow the verb.
Jesus went about all the cities and villages, teaching in their
synagogues, and preaching the gospel of the kingdom, and heal-
ing every sickness," (Matt. 9:35). Did Jesus go about by teach-
ing, by preaching, by healing ? Mr. Noel on this says : "In each
place the preaching and the healing necessarily followed the ar-
rival ; but the three habits of traveling, teaching, and preaching,
were, with respect to the whole tour, concurrent," (p. 25). He
adduces this passage in connexion with his reasoning that if we
admit the contemporaneous character of discipling, baptizing, and
teaching to observe, />., we are not necessitated to interpret the
commission as meaning, make disciples by baptizing and by teach-
ing to observe, &c. He teaches uS that we may regard discip-
ling, baptizing, and teaching as both contemporaneous and con-
secutive : "With respect to each individual the actions are con-
secutive. Each minister disciples or converts first, then baptizes,
and then teaches the details of Christian character and conduct ;
but, comprehensively considered, these actions are contempor-
aneous, since of the whole body of the ministers of Christ, to
whom the commission is given, some are preaching the gospel,
and some are teaching the detaiis of Christian doctrine through
all successive generations," (p. 25). This follows the utterance
that in his judgment, according to New Testament usuage, the
participles (Col. 3 : 16) express "actions subsequent to the action
of the principle verb," (p. 24) and that this orders characterizes
the construction in Matt. 28 : 19.

■&

»5

In Eph. 6 : 17, i8 we read, "Take the helmet of salvation and
the sword of the Spirit, which is the Word of God, praying always
with all prayer and supplication in the spirit and watching there-
unto," &c. Here certainly no one would say that the participles
**praying'^ and ''^watchinf are either the manner or means by
which the action of the principal verb "take** is to be carried out.
Mr., Hay may say they are the accompaniment of the principal
verb ^^take.'* If they are viewed in this light he still gains noth-
ing for the actions of the participles come after that of the verb
"take" not only gramatically but exegetically, for it would be a
palpable wresting of the teaching of the text to assert otherwise.
The structure of this passage in the Greek is exactly like that of
the commission — an imperative followed by two paniciples.
Neither in this passage from Ephesians nor in many others that
might be cited are the participles — manner, means, nor yet ac
companiment — in any sense but the one I mentioned, which is no
accompaniment, of the principal verb. 1 am ready to grant that
the participles do sometimes express the manner, means or ac-
companiment of the principal verb. But Mr. Hay's ill-chosen il-
lustrations did not make me think so. In all of them he does
not .bring one with the principal verb in the imperative and the
participles going to make up the action of the principal verb. I
do not make this remark to assert he could not find such passages
but he did not produce them. If we take his passages and turn
them on his teaching. they make less sense than where he left
them. For example take the last passage he mentions, "He went
on his way rejoicing." Certainly he did not go on his way by re-
joicing. He could have gone on his way grieving. Neither wds
the rejoicing an accompaniment as making up a part of his going.
His going was one thing, and the condition of mind he was in
was an entirely different thing. So, making a disciple is one thing
or discipling all nations is one thing, and baptizing them (all
nations, or better and fully as grammatical according to the Greek,
the disciples made) is quite another. When we consider what the
formula "into the name" of the Triune God means, we should ex-
pect a candidate to have faith in Christ and obedience before we
find him accepting of the sign of ^hem.

V/hat is the New Testament teaching on this subject aside from
grammar ?

I. "Christ made and baptized more disciples than John." Here
is^the Lord's order of procedure : (i) He made disciples and (2)

u^ui Willi tiiiy

T'U:

± lliS

caiiulu iiiuij

enough as to what is meant by "disciple all nations, baptizing
them." Christ baptized disciples, or rather His disciples did,
and they could not baptize disciples until disciples existed, so we
have disciples made^ before disciples baptized.

II. The Commission as it is in Mark i6 : 15,16. Jesus accord-
ing to this tells His disciples to go into all the world and preach
the gospel to every creature. "He that believeth and is baptized
shall be saved, <bc." Here as the result of their, preaching we
have first a believer, "He that believeth," then baptism, "and is
baptized." When a man has believed, he is a disciple, and is
then fit for baptism ^Hnto the name of the Trinity." The com-
mission in Mark agrees with Christ's own practice (John 4:1).

In the commission as stated in Matthew where does the be-
lieving come in, if not in the verb ^^discipie." That verb implies
the proclamation of the gospel and its reception into the heart of
those who really heed the preaching. The fathers and the early
translators rightly understood the verb when they held it to be
equivalent to *^teach"

The commission as stated by the two evangelists is the same
narrative and in doctrine must agree. It is either make them
disciples or believers and then baptize them; or it is disciple
them by baptizing, &c. Christ's example and the commission in
Mark will not allow this last interpretation. Both cannot
be true, and the second is excluded by the first being taught in
the statement in Mark. The meaning which the same structure
has in numerous places must be granted here in Matthew, dis-
cipleship first and then baptism and continued ins^truction.

HI. Apostolic Procedure and Understanding of the Com-
mission.

The first work under the commission, recorded, is in Acts 2
chap. In answer to the tjuestion, " Men, Brethren, what shall we
do," Peter replies, (verse 38) " Repent and be baptized, etc."
We see here that something, and that a good deal, is demanded
before baptism, viz.. Repentance. Again we are told (verse 41)
" Then they that gladly received the word were baptized." If I
found a person who has gladly received the word,I should consider
that I had found a disciple, and one fit for baptism.

In Acts viii. 37, Philip, in answer to the Ethiopian Eunuch's
request for baptism, is represented as saying, " If thou believest
with all thy heart thou mayest" I know that this verse is reject-
ed by good Greek critics of the sacred text. But it shows what
the Christians of early times thought about the pre-fequisites of

17
baptism.

The Apostle Paul (Acts ix. 17, 18) received his sight and was
filled with the Holy Ghost, and was baptized.

Peter (Acts x.) preaches the gospel to the Centurion and his
company. God blesses it to those who listen and then Peter
(verse 47) clearly indicates that he thinks them fit subjects for
baptism. In our Telugu commission the very first act^ when the
people are approached, is to baptize them. There is no preach-
ing, teaching nor discipling, getting them to believe, etc., after the
apostolic example.

IV. Versions. I shall* here refer to but one. To my mind
its testimony is of the clearest character and ought to be conclus-
ive.

The Syriac Peshito is said to have been made in the second
century. It may have been made earlier, but it could not have
been made much later than the date mentioned. Our Lord it is
generally supposed spoke Syriac. At any rate the Greek of the
New I'estament at the time the Syriac translation was made was
a living tongue, so was the Syriac. We ought to grant that the
translator knew what he was at.

He has given the two participles in the commission an impera-
tive forc.e. He has put it " Teach all nations. Baptize (immerse)
them, etc, Teach them to observe, etc" The Baptize and Tecuh
in no way indicate the manner, means, or accompaniment of the
first verb tecuh. My translation has the verb tecuh in the first and
third place. It is not so in the Syriac Those who know the
Hebrew and care to look up thjs words, will find the first (jnathe-
teuo of the Greek) translated by lamad which in the Hebrew
means to strike^ chastise^ hence to discipline^ to train, to teach.
The meaning in Syriac is ab9^t the same. The other verb for
teach (which in the Greek is didasko) is a verb which will be found
to be the same as the Hebrew Alaph. The verb primarily means
to Join together^ to associate. The verb in the Piel in Hebrew
means to cause to ieatn, to teach. We can easily see how ths
meaning of teach can come out of the meaning of associating
together. The Ptei form and in the imperative is the one given
in the Syriac.

We have seen that in the Greek New Testament there are
many passages where the participles are not and cannot be the
manner, or means, or explanation, or anything else of the princi-
pal verb, but separate independent acts following in point of time
the act of the principal verb.

We have seen that the Peshito version that ranks next in

'"^'^^t-;^

T " "g " '

authority to, and explains the Greek Text has three imperativtSf
virtually three sentences, three separate acts, and not the shadow
of an acknowledgment of manner, means or accompaniment save
as I have explained it. I would much prefer the commission "a
/tf'' Peshito than "a /<i" Hay, ,or '*« /ij" Carey in a language he did
not speak. The Peshito undoubtedly has the mind of the Spirit
The Teiugu has not. The Quakers are not baptized, yet any one
must have a good deal of hardihood to deny that many of them
are fine examples of disciples of Christ. They have not been dis-
cipled by baptism at the hands of apostle or preacher.

This controversy is not as the Editor bf 7 he Indian Evangehcal
Reine^v (p. 230, Oct. 1877) supposes or would have his readers
suppose it is, on jSottt/^w, but rather on the prepositions m, en,
apOj and ek, and the unfaithful, sectarian translation of them into
Teiugu.

But looking at this word pdirri^u} for a little. Does not Mr.
Hay know better than to talk of /3a7rro> and pdirTf^ut as if they
were one and the same. True one is derived from the othtr, but
that does not necessarily make them alike in meaning. In^'eed
they might be, as such words frequently are, wide apart. 1 he
form baptizo is the derived form and frequentative and intensi/e
oibapto and means a more complete envelopement of the object
of the act than the meaning of the simple bapto conveys.

Bapto occurs three times in the New Testament (as before
mentioned), (i) "Z>/^/<?^ the sop," (Johnxiii. 26) ; (2) "Dip the
tip of his finger," (Luke xvi. 24^ ; "Vesture dipped in blood,"
(Rev. xix. 13). Here I have not gone to lexicons, but quoted
the usage pf the word. x^' .

Mr. Hay says : — "When a living bird, cedar-W*o6d, and scarlet
wool and hysop, were all baptized with or in the blood of another
bird of th6 same sort, can we take it on Mr. Timpany's word that
they were all submerged in it ?* I am surprised that Mr. Hay
should bring up this passage and misrepresent it as he does.
How is the record ?

" And the priest shall command that one of the birds be killed
in an earthen vessel over running water : As for the living bird, he
shall take it and the cedar wood, and the scarlet, and the hysop,
and shall dip them and the living bird in the blood of the bird
that was killed over the running water : And he shall sprinkle
upon him that is to be cleansed from the leprosy seven times,"
etc., Lev. xiv. 5-7.

The Hebrew word /or "dip" is Taval. The Hebrew for

Sprinkle is Nazah. If. the idea to be conveyed riespectins: the
living bird, cedar, scarlet and hysop; was that they were, sprinkle^
why not have the verb Nazah as the second case where the leper
was sprinkled. The Greek Septuagint has bapto in this place for
7aval. I do not hesitate to say that the living bird, etc, were
dipped as our English translation puts it. And I learr< from the
narrative that there was plenty of liquid to do it. Were the
sprinkling, and the dipping whatever it might be, to be done with
t\iQ pure blood there would not be enough f torn a sparrou* or dove to
doit.

The priest was told to take an earthen pot with running water
Jin the Hebrew living water as opposed to bad or stagnant water]
m it and kill the bird over the water. The blood would drip into
this pure water of which, mingled with the blood, there would be
amply sufficient to immerse wholly the live bird, &c., &c., and also
to sprinkle the leper. I will leave it to any Jewish Rabbi if the
above is not the simple, plain, and only meaning of the passage.
The bird was "killed in an earthen vessel over running water."
Was the running, or living, or pure water in the vessel, or was the
vessel empty and held over the pure water ? Evidently the first,
for in the 6th verse it is made clear, when it says, "the blood of
the bird that was killed over the running water." The water then
has reference not to the vessel, but the position of the bird which
was over it

Mr. Hay is worse at fault in his r^arks on Joseph's coat. He
is arguing against giving bapto the meaning to immerse. If he
has an ordinary copy of the Septuagint he will not find bapto in
the narrative at all, but moluno^ to stain. V/hat ever the breth-
ren did with the coat they did not at least sprinkle it.-

Baptists are the very ones that can take up the language of
lambilicus, "Baptize hot with a utensil for besprinkling." We
say "do not baptize by sprinkling a little water on the face."

Can Mr. Hay give definitions of "immcsed in cares," "drown-
ed in tears," "the crops were drowned by the rain," "he was
drenched in blood ?" Would any one argue from these that im-
mersed in or with water, drowned in water, meant a sprinkling in
or with water. If he did he would be as rational as Mr. Hay
in his remarks. a^^s^tt 3(i^i>i«

It is with the word baptizo we have to do, for this is the word
and its derivatives that the Holy Spirit has chosen to signify the
ordinance of Christian baptism.

Notice its use in the Septuagint, The first place in which it

'^—.-XISb!

ocnirs is 2 f 'n^'^ ^^ : 14, "H< went down and <//)9^</ himself seven
times i" the nver Ian." The next place is in Judith la : 7,
"Went out by night iiuo the valley of Bethualiaand washed herself
in a fountain of water* by the camp." Again Is. ai : 4 (Van. Ess.
Sep Iniquity overwhelms (baptizes) me." Job 9:31, (Aquila's
Version) "Thou shalt plunge (baptiseis) me in the ditch." Ps.
68 : 3, (P nnmachus) "I stxa plunged (ebaptisthen) into bottomless
depths." .

Following the quotations let us notice the ritual meaning, if it
had such a meaning, so far as the customs of the Jews were con-
cerned* Reference is made by Mr. Hay (p. 7 and 8) to the rit-
ual meaning ot baptizo. We cannot do better than to let a Jew
explain what was the character of the washing of pots, beds, di-
verse baptisms, bathing, &c.

Rabbi Maimonides : — "Wherever in the law washing of the.
flesh or clothes is mentioned, it means nothing else than dipping
of the whole body in a laver ', for if a man dips himself aD ovei
except the tip ofhis little finger, he is still in his uncleanness."
"Every one that is baptized [as they were on coming from the
market] must immene the whole body.^* "In a laver which holds
forty seahs (about one hundred gallons) of water every defiled per-
son dips himself, except a profluvious man, and in it they dip all
unclean vessels. A bed that is wholly defined, if he dips it part by
part is pure. If he dips the bed in the pool, although its feet are
plunged in the thick clay at the bottom of the pool, it is clean.
What shall he do with a pillow or bolster of skin ? He must dip
them and lift them out by the fringes." [Bailey's Manual of
Baptism, p. 288.] Maimonides is held by the Jews as second
only to Moses. See Encyclopedia Americana. The above evi-
dence ought to be conclusive with any candid man. The law of
of Moses is just as clear — "And upon whatsoever any of them,
when they are dead, doth fall it shall be unclean, whether it be
any vessel of wood, or raiment, or skin, or sack, whatsoeve ves<?el
it be wherein any work is done, it must ; :; put INT9 WATT:r>\ aT»:
it shall be unclean till the even ; so shall it be cleansed," ' v 1 :
32, read also Lev. 15. I presume many a Jew found the law dis-
agreeable to carry out at times when wanting in a spirit of obedi-
ence, but the la<v is plain, and "Lexicons and theologians apart"
we can ascertain ./at Judith did outside of the camp, and what
every pious Jew did vzii unclean for any cause or what he did
with any ceremoi ylly jr clean article.

*(<

Bapii^abcU a in/onteaquae," — Latin Vulgate.

Mr. Hay's remarks about yvuvu^uti^^^wMazo) and Qavrw {thap*
to) prove nothing. To say that ^« >//2<7may have changed its mean-
ing does not prove that it has. In point of fact il has not, but to
this day among the Greeks it h; its etyin. logical meaning. One
would think to read Mr. Hay that the Baptists were the only
people who take the ground he fights n 'gainst. What, aoout the
Greek Church? What about the Church of Milan ?

Dr. Conant collected all the places where baptize is used in
Greek liter.: tiure, and the following are his results (see Conant'»
Bap 1 \ ' /:

rheie jii:^ 175 quotations in Greek from the classics. He
tr, Af^u'es by tM/fierse 44 times j immerge 15 times; submetge 22
times \dip 10 times ; imbathe twice ; plunge 17 times; whelm 56
times '■ overuihelm 6 times.

He gives 47 quotations from the Greek Christian Fathers.
These quotations he translates ^'buried in water^^ 1 1 timei> ; and
immersion^ 36 times.

From the early Latin Christian writers he gives 14 instances,
three of which he renders '^buried in ivater" and eleven , immersed.

Mf. Hay appeals from Lexicons to the language. The a )ove
is a synopsis of the Greek language on this subject. Is Mr. Hay
right or the men who compiled the Lexicons ?

To the testimony of Conant we would add that of Prof. Mor=:5S
St'JART who, perhaps, went into an examination of the usus lo-
quendi of bapto and baptizo as thoroughly as any other Pedobap-
tist. He says, ^^ Bapto SiXid. baptizo mean to dip, plunge, or iia-
merse into any liquid. All Lexicographers and critics of any
note are agreed in this,*' [Stuart on Baptism Nashville ed. p. 51.]

"In what manner, then, did the churches of Christ from a very
early period, to say the least, 'understand the word baptizo in the li^^^ .«.
New Testament ? Plainly they construed it as meaning ^mer- \
sion," [p. 153.] ....

TV e passages which refer to immersion are so numerous in the •
Fathers, that it would be a little volume merely to recite them,
[p. 147]. So much for the testimony of Dr. Stuart. Indeed so
convincing is Dr. Stuart's work on the Baptist side of this con-
troversy, though written for the Pedobaptists, that the Baptists
have published and circulated the book.

We will n&u> notice the Prepositions.

Tlie meres novice in the study and observation of language^
knows that the particular modificatior of the general meaning that
any particular preposition shall bear is decided by the meaning

of the verb with which it may be joined or any other part of the
text or context in which it occurs. Granted now that the Greek
preposition £v, en, means both the locality in and the instru-
ment with. Are we justified when we have it with a verb that
means immefsion, diirping^ plunging^ &c., in translating it with^
when in will make perfect sense, and when the instrumental idea
is not made by the context the main one ?

Mr. Hay has given us examples of the use of en (cv). As to
the strongest one urged by Mr. Hay, where he translates "with,^* I
refer him to Dr. Robinson's Greek Lexicon of the New Testa-
ment p. 126, where he renders it "in the Spirit, in fire."

"In those days came John the Baptist preaching in the wilder-
ness." Is not this better than to say " With those days came
John the Baptist preaching with the wilderness."

"Were baptized in (cv) [not withi the river Jordan," Mark 1:5.

Mr. Hay cannot bring a single passage in the Bible where ci»,
en^ is used with baptizo in which it will not make complete sense
to give the word en \is first meaning in.

EK, out of. Mr. Hay [p. 1 1] says, "^yj^, from, and ex, out of,
are thus distinguished by Clyde in his* Greek Syntax, *apo, ffbva
the surface or edge of a thing ; ex, from the interior of a thing,
out of Who then is the sectarian? The immersionist who in-
sists on our rendering apo from, as if it were equivalent to ex, out
of ? Or the translator who gives to each its own full value and
nothing more ?"

You Mr. Hay wishing to be faithful are unfaithful 3in6. sectarian^
If I prove it well, if not 1 acknowledge my wrong in making the
charge.
- You protest against translating aqotOJid. ex alike. You acknow-

^^^^ledge that ex means out of and then go and translate it as if it
/ were <i^[p. 15]. You may say that you were tronslating from
the Telugu and not from the Greek. Then why did you not
when you declared "I repeat to is just as good a rendering of eis
as into," also add, 2indfro7n is as good a translation oiex as out of?
for you gwQfrom in your translation as well as to [Acts 8:38, 36].
You knew that ek or ex was in the Greek text. Do you call sup-
pression of the truth of this character honesty ?

Now I will take your definition of ek, out of, or Clyde's which
you approve — "from the interior of a things otit of," and apply it
to* this passage of Acts. "As Philip and the Eunuch went on
their way they came cTrt ri N^Stup to [upon] a certain water.
And they went down both into \eis\ the water." The reader will

23 ■;■ .■•••

notice that the Greek words for to and into are different. The
first, epi^ brings the parties to the water, and the second, «V, into
the water. Mr. Hay would have the parties come to the water
twice over, as is the case in the sectarian Telugu text \yoddikiy
near to] and so make nonsense. •

The eis in this place, for a reason that Mr. Hay must acknow-
ledge, must bear its full and first meaning into. Why ? Do we
not have ek following ? "And when they were come up out of
\eK\ the water." Must there not have been a going into the water
to have a coming up out of it? Mi. Hay has defined ex; does not
ex here as the correlative of eis define eis as into ? What Philip
did to the Eunuch between, the into the water, and out of the
water, the verb baptizo must tell. What the verb means has been
conclusively settled bv all Lexicographers, and -learned men of
all denominations, and is taught by the practice of the Greeks
to this day. The Telugu is a sectarian translation of this passage
?nd cannot mean into and out of.

Let us turn to the account of the baptism of Christ in Mark.
There we have the prepositions as in the passage in Acts just
noticed. "Was baptized of John in (eis) Jordan. And straight-
way coming up out of (ek) the water." The common Greek text
has apo in the text and ek in the margin. Tischendorf has put
ek in the text and apo in the margin, or more correctly taken it
out altogether, and 1 have followed Tischendorf. Matthew tells
us what was John's practice, "They were baptized in (en) the
river Jordan," [not with the river Jordan, nor at it]. Jesus ob-
tained, no doubt, the same baptism. It he was baptized in the
river, he must have come out of it [be the word ek or ap6\. The
account in Matthew has apo. Does apo ever mean out oj, especi-
ally when joined with a verb like anabaino ?

Take Luke 2 : 4, where the verb occurs with apo, "And Joseph
'went up \anebe\ from \ap6\ Galilee out of \eJz\ the city of Nazareth,
into [eis] Judea, into [eis] the city of David." I presume that no
. one will say that Joseph merely came//Y?z« the bolder and not from
within the limits of Galilee. He came out of it, left it behind him
and entered into or within the limits of Judea. Similar must be
the meaning in Matt. 3 : 16. Jesus went not merely from the
border of the water, but from within the limits of the water and up
or away from it. »Only in this way can the two accounts in Mat'-
thew and Mark of the same event and John's declared practice of
baptizing in the river Jordan be reconciled. The versions of
God's Words, unless made sectatian like our Telugu, recognize

this fact and put it "out of." Authorized version, "out of," Beza's
Latin, "ex aqua^^ Peshito, already noticed, the same, Alford, &c.,
Ac. ■

On the passage in Romans 6, which "is much pemetted in
Telugu, Mr. Hay says, "One has some idea of dipping or causing
to sink in water, but what dipping or sinking" into Moses, or into
Christ, or into death may mean I have not the faintest shadow of
an idea." (Poor man !) He has not read apparently with his
eyes open v. 4, where the apostle tells us that "we are buried with
him by baptism." It is true thai the language is figurative, but
the figure must be true to that from which it is drawn. If sprink-
ling or pouring is a truer foundation for the illustration of a burial
than immersion, then let us have it. •

"Most commentators have maintained that buried here has a
necessary reference to the mode of literal baptism, which they
say was by immersion ; and this they think affords the ground for
the image used by the apostle, because immersion (under the water)
may be compared to a burial (under the earth)," Stuart on Bap-
tism, p. 100.

"Buried with Him — alluding to the ancient manner of baptizing
by immersion," — John Wesley on Rom. 6 : 4.

"Baptism was immersion, the convert being plunged beneath the
surface of the water, to represent his death to sin, and then raised
from this momentary burial to represent his resurrection to a life
of righteousness." — Conybeare and Howson's Life and Epistles of
Paul, Vol. I., p. 439. Also on Rome 6 :4, "This passage ^d!;z«^/
be understood unless it is borne in mind that the primitive baptism
was by immersion."

Chrysostom — "To be baptized and to submerge, then to
emefge, is a symbol of descent to the grave and of ascent from it.
And therefore Paul calls baptism a burial when he says, *We are
therefore buried with him by baptism into death.' "—Stuart p. 147.

Bloomfield's Greek Testament, Rom. 6 : 4, "By which the
rite of immersion in the baptismal water, and egress from it were
used as a symbol for breaking off all connection with the present
sinful life, and giving oneself to a new and pure one. We have
been thus buried in the waters of baptism. There is a plain al-
lusion to the ancient custom of baptism by immersion." [Sec
Bloomfield's references.] ^

But why should I quote more. The Christian world for 1,500
years had no dispute over this passage. The learned oi all denomin-
ations teach as above to this day. And yet I am assailed by the

f," Beza's
ford, Ac,

vetted in
causing
, or into
ladow of
with his
ied with
tive, but
f sprink-
*a burial

e has a
ich they
lund for
e water)
3n Bap-

aptizing

eaththe
1 raised
o a life
istles of
; cannot
)aptism

len to
rom it.
Ve are

p. 147.
ph the
It were
)resent
have
Mn al-
[See

1,500

Bible Society most bitterly because I expose a translation that ef-
fectually excludes the meaning that the Christian world had given
to such passages as Rom. 6 : 3-5, Mr. Hay will not accuse the
men quoted above, and scores more whom I could quote, of being
sectarian Baptists.

In the face of all this he has the rashness to say that the New
Testament does not furnish a single case of immersion. These
aie not his words but convey his meaning as he carelessly puts it.

I. Cor. xii. 13. Mr. Hay shall translate "In (en) one spirit we
havie all received baptism towards being one body." "For by
one Spirit are we all baptized into one body." [Auth. Eng. Ver.]
The Telugu is just as capable of giving the Greek original as the
English. In Pritchett's version of 18 18, the Telugu for "in one
body" is correct. It is "Aka sharira mundu." What business
had the translators to attempt to give eis a metaphysical relation
and not a translation. Leave the reader to do that if he can find
it in a faithful translation and the analogy of faith.

According to Mr. Hay, the Greek language, so famed for its
exactness, is a very uncertain and indefinite one after all. Sup-
pose it to be the purpose of the narrators in the gospels to say
that Jesus was really immersed. How would they say it in Greek
so as to avoid any mistake as to their meaning ? Suppose I
wanted to say, "They went down into the water, both Philip and
the Eunuch, and he immersed him. And when they were come
up out of the water the Spirit of the Lord caught away Philip."
What Greek would I use to express my meaning ? Would it be
possible to give the above English in Greek so as to avoid un-
certainty ? To a certainty any Greek scholar, aside from this con-
troversy, would put the thought in the words that Luke has used
in Acts.

I do not see that this controversy need be prolonged. There
• is a Revision Committee (unsectarian) composed of the best
scholarship of the English race. In these disputed points as to
what the Greek means, I am willing to take the renderings of the
"Jerusalem Chamber." Will Mr. Hay agree ? If they say "/«'i?
Chrtst" or "to Christ" the Telugu Kristu yundu or lo, or Kristu
ku will mean the same thing whether Mr. Hay has the "shadow
of an idea" or not of what it means. And so through to the end.

Before concluding I must quote one sentence trom this
precious non-sectarian tract of a non-sectarian Society using funds,
to which we Canadian Baptists contribute when we support the
Bible Society. "Most certainly the New Testament does not

furnish a single instance of one man's laying hold of another and
sinking him in the water." [p. 6] Had the writer put Telugu
before "New^Testament," I should not dispute the truth of his
assertion, for' those who believe as he does had the making of the
Telugu New Testament, and the Telugu "New Testament does
not furnish, etc." See the following literal translations. The Tamil
translations which were sent to me from the Tamil Bible of the
Bible Society, show that the Tamil Bible is about as the English
Authorized version, which fact would seem to show that the Tamil
translators were scholarly before being sectarian. If I have been
severe in my writing, the only excuse I plead is the example set
by my seniors who have written before me.

A. V. TIMPANY,

• Teliigu Missionary.

Toronto, Jan. 29th, 1878.

CocANADA, July 13TH, 1877*

To the Rev. John McLaurin.

Dear Sir : — I have much pleasure in sending you the
accompanying translations of the verses you pointed out in the
Tamil version of the Bible. I have to the best of my knowledge
rendered them honestly, regardless of whose opinions they may
coincide with, or whose opinions they may militate against.
The translation from the Telugu was done by one of the Assis-
tant teachers. Both translations were done without any foreign
aid, or after glossing.

Trusting you wilU find them acceptable,

I remain, very truly yours,

W. H. D. SouzE.

Head Master, Hindu High School, Cocanada

Translations from Telugu :

"Matt. iii. 3 : Then Jesus came from Galilee to receive ablution
from John, who had been near Jordan.

16. As soon as Jesus came from near the water, after washing
himself, behold the sky was opened to him, and he saw the Spirit
of God, descend upon him, like a dove.

xxviii. 19 : Go therefore, and be giving ablution to men of all
countries, in the name of the Father, the Son, and the Holy
Spirit.

20. And be preaching to them to receive all I commanded

•

you, and make them disciples. And said to them, Behold! I al-
ways remain with you to the end of the world. Amen.

Mark. i. 9 : What tool: place in those days was, that Jesus
came from Nazareth of Gahlee, and received ablution from John
near Jordan.

Acts viiL 38 : Then he commanded the chariot to stop, and
afterwards both Philip and the eunuch went down near to the
water, and then he administered ablution to the latter.

39. When they came up from near the water, as the Spirit of
the Lord carried Philip away the eunuch without seeing him any
more rejoiced, and took his own way,'

Romans vi. 3 : Do you not know that we all who received
ablution for Jesus Christ received ablution for his death.

4. Therefore just as Jesus rose from the dead by the glory of
the Father,so, to get on in the new condition of life we were buried
with him by receiving ablution for the death.

5. Because if we are all united with the likeness of his death.
Similiarily we shall be with (the likeness of) his resurrection.

I. Corinthians xii. 13 : Whether we are Jews or Gentiles, ser-
vants or masters, we all received ablution in one spirit to form
into one body.

A Venkata Kannayah,

Assistant Master.
Hindu School, Cocanada."

This Hindu is much nearer to Mr. Hay than I am. Let Mr. Hay
take him to task for "deceiving" the people. He is a Hindu, and
ought to know the Telugu. Oh ! I forgot, perhaps he does not
know English. Something is wrong at any rate.

A. V. T.