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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.

Yours, &c.

T. PAYNE.

MISCELLANEOUS

THOUGHTS AND REFLECTIONS.

CONTINUED.

XLIX.

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.

VOL. IV.

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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.

L.

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!

LI.

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.

POETRY.

THE WICKED TAKEN IN THEIR OWN DEVICES.

THE

Lord controuls the schemes of men,

Who hate his name and practise sin:
They in the dust his saints would lay,
Would sweep his chosen ones away;
He their own hand against them moves,
And thus he helps whom he approves.
So haughty Pharoah's stern decree,
That Isr'el's males should slaughter'd be,
Through pow'r divine, the mean was made
Of raising up the Hebrew's head,
In all the wisdom Egypt knew,
Who afterwards their host o'erthrew.
He little thought his bloody plan
Would near his throne raise up a man
Who from his yoke should Isr’el free,
And lead them forth to liberty:
The chosen tribes of Isr'el head
And strike the flow'r of Egypt dead.
The tyrant's plans with mischief fraught,
On luis own head destruction brought.
How wond'rous are Jehovah's ways!
The wrath of man his name shall praise.
Let cruel men with terror hear,
And learn his mighty name to fear.
The snares they for the righteous spread,
Shall bring destruction on their head :
They in the pit they dig shall sink,
The dreadful cup they've fill'd shall drink;

While those who trust the Lord shall find
Him ever faithful, just, and kind.

W.

THE SLUGGÁRD REPROVED.

Go

to the Ant, thou sluggard, learn her ways,

Nor longer trifle in thy youthful days:
No one hath she her nimble steps to guide,
To rule her actions, watch ul by her side;
Yet see her wakeful in the morn arise,
Nor cease her toil 'till darkuess veils the skies.
She in the summer, with laborious hand,
Colects the produce of the fruitful land.
Like her the summer of thy life improve,
Serve God below, seek happiness above.
How long wilt thou thy life in slumber spend?
Say, thoughtless wretch, wher. will thy sleeping end?
How long wilt thou in careless accents cry,
A little while and then my slumbers fly?
A little while to sleep my hands I fold,
The bed still draws me, gentle slumbers hold?
So swift dread poverty upon thee comes,
As on the man who far in deserts roams,
Or dreary mountains, where no water flows,
Nor dwelling stands, not trees, nor herbage grows.
Like as an armed man would on thee seize,
Shall hungre, thirst, and want of clothing teaze.
Thy slothful hands, which nothing liave to give,
And ling'ring appetites no good receive.
Wake then from sleep, the spring of life improve,
Serve God below, seek happiness above.

W.

AMBITION'S REWARD.

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.

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