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to that query attempts to distinguish between dipping and immersing. This appears to me a mere quibble. I ask, From what dictionary will he prove the distinction ? Immerse is a verb active; it means to plunge, to dip over head. But to plunge with water is improper. The preposition with denotes the noun water to be in the active case, and, consequently, the person immersed in the neuter case. He argues that, to immerse is to cover. His version, then, of Mat. iii. 11. would be “ I, indeed, cover you with water.” 'The text is plainly expressive of an action performed by the administrator, and the water in the active case; to perform this, the person must be first laid in the baptistry, and 'then water applied until he were covered. This would be properly covering with water.
I conclude with observing, that the baptists have 'strenuously contended, both from the pulpit and the press, that the Greek word baptizo means to din. “ The Greek, as well as the English language, has three words by which to express different actions ; dipping, (bastizontes,) pouring, Chrochusin,) sprinkling, (rantizosa, *)”.
“ To these authorities we may add the testimony of Parkhurst, who says, baptizo, from bapto, to dis2.†."
Now, if baptizo means to dip, and immerse does not mean to dip, but to cover, then it follows, that immerse is not the true idea of baptizo.
THOUGHTS AND REFLECTIONS.
THERE are considerations of truth and error—advantages and
disadvantages of religious conduct-peculiar to every state of mind, and all the circumstances in which we stand.
Hence it seems to be, that calm and temperate men in every age, are, feeling and proclaiming strong impressions of mind respecting the main end of a religious life; and their doctrines of this kind have resolved the sum of the matter into quietude.
So far as religious association is conducive to the attainment of that quietude, it is valuable in a high degree. But when a consciencious
* Scarlett's Testament, observation on immersion.
† Marsom's Examination of Mr. Elliot's Opinion respecting the Mode of Baptism, p. 13.
declaration of any particular belief, which the Iloly Scriptures leave a man at liberty to receive or not, and enjoin us not 10 fall out about, is found incompatible with the harmony of that association, and to excite sentiments of unbonherly affection, then quiciude is destroyed, and the main end of association seems to be lost.
Notwithstanding the difference of opinion which has ever been making iis appearance in the sentiments of men, seriously concerned for a right uederstanding, they may nevertheless be children of light in a dark world, and on that ground worthy of each other's love.
What a pity it is that such men should often find it more difficult to love, and esteem each other as brethren, than the worst part of mankind do to consider them with due respect!
The more seriously I consider what the Christian religion is, in itself that it primarily and ultimately proposes, not an oui ward, but an inward work; an inward conviction of sin; an inward belief in the necessity of a saviour from the power of sin; and a love of the Supreme Being, as the merciful source of all good in the heart—and thence a love towards men as the children of God, and our brethren-the more am I constrained to fear the prevalence of a party love—the more I see the infirmity of bringing into religious consideration, outward systems, and making account of outward differences of church economy.
For as substances differ in form, varying as men's faces vary; and no criterion of truth, in formal matters, is divinely set up, either as a reality in itself, or as most pleasing to God, so the sincere in heart, under every form, are equally acceptable to God, and are universally the living substantial members of his universal church.
I am convinced that men always err in judging any one form necessary to salvation ; and erring in that grand point, they err proportionably in shaping their love and fellowship according to this or that form.
Have we not all-one Father ? Are we not all sinners? And must we not all be made righteous through the one washing of our bodily affections, by the one pure water of regeneratiou, and the one influence of the blood of sprinkling from an evil conscience ?
TO BE CONTINUED.
THE WICKED TAKEN IN THEIR OWN DEVICES.
Lord controuls the schemes of men,
Who hate his name and practise sin:
While those who trust the Lord shall find
THE SLUGGÁRD REPROVED.
to the Ant, thou sluggard, learn her ways,
Nor longer trifle in thy youthful days:
PROUD man, inflam'd with vain desires,
Would dignify his name: To lofty titles he aspires,
And courts the wings of fame.
See his ambition gratified,
His mem'ry long remains, A lasting monument of pride,
That human natnre stains.