IMAGE EVALUATION TEST TARGET (MT-3) // ^ .f.\ y^ y^4^ ^^ ^^ ^ ^ ^ 1.0 I.I 11.25 Li£|2.8 12.5 tii Uii 122 2.0 % A^sg /A w 7 Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4S03 \ Cv SJ \ \ ^v 6^ , (meaning "CON- TINUED"), or tha symbol V (meaning "END"), whichever applies. Un dee symboies suhrants apparattra sur la darnlAre imaga de cheque microfiche, selon le cas: le symbols — »• signifie "A SUIVRE", le symbols y signifie "FIN". Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Lea cartea, planches, tableaux, etc., peuvent Atre fiimfo A des taux de reduction diff Arenta. Lorsqua le document est trop' grand pour Atre reproduit en un aeul clichA, 11 eat film* A partir da I'angle supArieur gauche, de gauche i droite, et de haut en baa, en prenant le nombre d'imagea nAcessaire. Las diagrammes suivants illustrent la mAthode. 1 f 3 ^ t■^ 8 9 ^' 4 :■ i /9 '^ t^ii\ •,s t ¥l\e ¥elu^ SMe. A EEPLT TO A TBAOT WBITTEir BT THB BBV. J. HAT, M.yk., WALIAIB MAPRAH raXSWSSCYf XNPIA. BT 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«.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«/ 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. 8 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 10 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 //- 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., 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 i6 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, 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>/^/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! lO ocnirs is 2 f 'n^'^ ^^ : 14, "H< went down and \ 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//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 22 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