union of real Christians in feeling and action is deeply involved in right views of this subject. Roman Catholic errors could be more successfully combatted, if the unscriptural practices in respect to baptism, which prevail in many Protestant communities, should be abandoned. For it is well known, that Papists have parried the force of arguments which Protestants have brought against their errors, by inquiring, What authority have you for infant baptism? When I see the attachment of many to infant baptism, and the kind of defence by which they support it, I am not at all surprised at the pertinacious adherence of Roman Catholics to practices which depend on the authority of the church. The renouncing of unscriptural practices, and the maintaining of only those practices which the Scripture sanctions respecting baptism, on the part of those who are engaged in Christian missions, would also prevent future generations of the now unevangelized parts of the earth from being afflicted with those numerous and often unkind controversies which have flowed, either directly or indirectly, from errors on this subject. The following fact is enough to show that the heathen nations, which are now visited by Christian missionaries, are exposed to the evils which have resulted from errors respecting baptism; and that the light, which controversy has elicited on this subject, may for a long time be withheld from the nations that shall become acquainted with the gospel. At the American Mission press, in Bombay, there was reprinted in 1832, with notes and an appendix, "A SERMON ON THE BAPTIZING OF INFANTS," by Stephen Marshall, B. D. of the Westminster Assembly of Divines; preached nearly two hundred years ago, "in the Abbey-Church at Westminster, at the morning lecture appointed by the Honorable House of Commons." And in the Oriental Christian Spectator, a periodical issued from the same press, there is a controversy on this part of Christian duty. Let Christians recede from what the Bible does not authorize, and the happy results, above named, might be hoped for. In this day of Christian enterprise, when the servants of Christ are carrying the gospel to all nations, how mournful is the reflection, that together with the gospel, many are carrying and are sowing the seeds of future discord. Christ indeed is preached, clearly for the most part, and successfully; and therein we must all heartily rejoice. But how much better were it, if that joy were unmingled. The instructers of young ministers and of missionaries ought to bear this in mind; and they ought to beware, lest they encourage the spread, among heathen nations, of practices which have not the Saviour's sanction; but which, like certain other ancient traditions, make void the word of God. NEWTON, (Mass.) Dec. 10, 1833. H. J. R. Does Baлtico [baptizo] imply that the Rite was by Immersion? §1. General usage of the word in the New Testament, as EXAMINATION. THE article on the Mode of Baptism, in the Biblical Repository for April 1833, is in its author's usual style of research and apparent confidence in the strength of his positions. It is an interesting document, and is worthy of very serious attention. With sincere respect for its author, as one of my theological instructers, and a benefactor to all who love sacred learning, I purpose to present a condensed view of the article, and to examine its leading parts. In the subsequent pages, the same order of topics will be preserved, which is followed in the article under examination, and much of its language will also be retained. SECTION FIRST. "Form and Classical use of the word fantlw," [baptizo]. "The original etymological root of ßantico [baptizo], Búлto [bapto], as also of the nouns and adjectives" kindred with them, "appears plainly to be the monosyllable BAII”* [Bap].—"The leading and original meaning of" this monosyllable "seems to have been dipping, plunging, immerging, soaking, or drenching, in some liquid *P. 288. |