liam from town, and Thomas from the Mill." Did they severally come out of these places, or merely from their frontiers? How much, then, need I ask, nay, how little worth are all the labors of these critics, who, like certain eloquent ancients, multiply words, but communicate no knowledge. most presumptuous and unauthorized Because there is not an eis before katebeesan, in the phrase, katebeesan amphoteroi eis to udoor, these doctors say it ought to be rendered, "they both went down to the water." But I ask them, in the name of common reason, of what power or use would eis be before katebeesan? Or how could the historian, had he desired it, have communicated to us that they both went down into the water, by words more appropriate? I challenge all the doctors of Greek in the whole valley of the Mississippi, to give us a more definite form of words to express that idea, than those used by Doctor Luke, in the Acts of the Apostles, viii. 38. Katabainco most literally means to go down, as every one who can turn over the leaves of a Greek lexicon knows. I will give ten examples of it :-John ii. 12, "He went down to Capernaum." Luke xviii. 14, "This man went down to his house." Acts vii. 15, "So Jacob went down to Egypt;" vii. 26, "Went the way that goeth down from Jerusalem to Gaza ;” xiv. 25, "They went down into Attalia;" xvi. 8, They are much opposed to im"They came down to Troas;" xviii. mersion and in favor of what, they 22," He went down to Antioch;" imagine, a more genteel and easy way xxv. 6, "He went down unto Casa- of introducing persons into their Rom. x. 7, "Who shall de-church; and have adopted, in comscend into the grave." Here we have mon with some others, the polite and the same structure in every case. In courteous way of baptizing the tip of none of these cases eis precedes the their own finger, or the corner of a verb, but only the noun or pronoun. handkerchief in a basin of limpid Need I ask, were all or any of these water, and gently bedewing the face descents or goings down involuntary ? or head of a babe in the name of the And if eis here, after katacainoo does Sacred Three. not mean going down into, what other form of Greek words could indicate such an idea? I will not waste one moment more of my time, nor that of my readers, in exposing one of the rea. To prevent other rash adventurers from entering prematurely upon the work of criticism, more especially on prepositions and verbs compounded with them, I consider it my duty to show how these critics fell into this mistake. The rude and less polished Baptists are in favor of a total dipping of the person in water; and there is so much evidently in favor of it, in the common version of the New Testament, though made by Pedobaptists, that multitudes are leaving the Methodists, and other sprinklers, and joining some one of the Baptists communities. Hence baptizo, eis, en, and ek have been seized by the Rabbis and put to the torture, that they may depose in favor of sprinkling. Volumes of criticism, such as it is, have appeared on the subject. Baptizo first, and its attendants next, have become obnoxious to their official indignation. But though driven, times without number, from their little fortifications of error, they have resolutely set down to study more Greek, and to be better acquainted with the family of Bapto and its relations. Some of them, like our Methodistic friends of the Western Christian Advocate, have commenced enacting laws fixing the meaning of certain verbs and prepositions, amongst which eis comes in for a liberal share. Upon its own individual responsibility, this preposition appears 1740 times in the New Testament. But in its matrimonial connections it figures upon its pages only 245 times. It is bound by all the laws of Grecian wedlock to live in perfect amity with but one substantive, but to this it has licentiously added no less than ten verbs, even in the New Testament. In making laws for this household of verbs and prepositions, one important fact escaped the observation of the critics, and has overwhelmed them in inextricable difficulttes. ing this law they imagined that the preposition itself became whimsically partizan, and meant only whatsoever the speaker willed to mean. Hence, as the Western Christian Advocate correspondents willed, when going to heaven it signifies into, but when moving in an opposite direction it only meant to. But to relieve them from this unpleasant attitude, and to prevent other adventurers from similar disasters, I will emphatically state the fact, that eis has no literary affection for any not of its own kindred, and will enter into wedlock only with its natural relations. Such are the following:-Eisodos, an entrance into. Eisagoo, to introduce, bring into any place, relation, or thing. Eisakouoo, to hear, or receive into the ears, a figurative reception. Eisdechomai, to receive cordially into one's heart. Eiseimi, to go into. Eiserchomai, to enter, or come into. Eiskaleoo, to call into, or invite into. Eispeedaoo, to run into, to spring into. EISPOREUOMAI, to enter into, to go into. EISTRECHOO, to run into. EISPHERO, to lead into. Here stand, in ancient polygamous wedlock, the whole family of Eis, numbering ten verbs and one noun, as they appear in the New Testament. Now, who does not see the reason why eis reigns in its own family, directing and indicating the nouns and pronouns on which its influence should terminate. It must, by unquestionable authority, in all such cases, signify into. We sprinkle and pour upon-we dip into. We immerse the body in water, the mind into Christ. Having now philologically ascertained the true and literal import of the preposition eis and its compounds They say that eis frequently followed certain verbs in the language, and was sometimes translated by to, unto, into. They also observed that sometimes they found a verb with eis prefixed to it, followed by an eis before some noun or pronoun; and that in those cases into seemed to be a more natural version of it. They and having demonstrated it to be, then passed a law that only in the not in, but into-we would farther case of an eis before the verb having observe, that it has a figurative and one following it, should the latter be evangelical acceptation deserving our translated into. And being some- special notice, as connected with the what self-willed themselves, in enact-design of baptism. Its literal mean ing as connected with the literal | Bethany College. He clearly accords precept of baptism is into, but as respecting its design, it is, in order to, or for some purpose or end. Hence, in our common Testament, we have the design of various precepts and institutions set forth by eis. Such are the following:-"Take no thought for the morrow.' "Take no scrip for your journey." "It shall turn with us in our views of baptism, as taught and practiced in the apostolic age. No one, in modern times, contended more for faith, and against works of merit, than the celebrated Martin Luther. Hear him! From the ("CHRISTIAN CATECHISM of Dr. Martin Luther.") This Catechism is ranked among the "symfor a testimony to you;" "for a wit-bolic books" of the Lutheran church, that is, ness to all nations." "It shall be told those containing the symbols or formularies of for a memorial of her." "Shed for their church. On the subject of holy baptism, many, for the remission of sins." are the following questions and answers:— Buy the potter's field for the burial works forgiveness of sins: saves from death "What does baptism bestow on us? It of strangers." They gave them and the devil; and gives eternal life to all that for the potter's field." These are all believe; as teaches the word and promise of found in Matthew. God. Mark 16, 'He that believes and is bap 66 66 In Mark-"Repentance for the remission of sins." "For a testimony against them." "For a memorial of her." "For what, (or why) hast thou forsaken me." 66 tized shall be saved, but he that believeth not shall be damned.' 'How can water do such great things? The water, indeed, does it not; but the word of God that is connected with the water; and faith that confides in this word of God in the water. For without the word of God this Luke, also, thus uses it :-"Baptism water is but common water, and no baptism; of repentance, for the remission of but with the word of God it is a baptism, that sins.' "Take nothing for your jour- is, a water of life, full of grace, and a bath ney." "It is not good for the dung-f the new birth in the Holy Spirit; as says hill." "Be baptized, every one of St. Paul to Titus, chap. iii. "Through the bath of the new birth, and the renewing of the Holy you for the remission of sins." Thy Spirit, which he has richly poured out upon us prayers are come up for a memorial." through Jesus Christ our Lord: that through "For the work which they fulfilled." his grace we might be justified, and become These are acceptations of eis, selected hiers of eternal life according to the hope.' from the historical books, and are sufficient for my purpose. Our duty is performed, and our pledge redeemed. Eis, in its strict import, denotes into, and objectively or figuratively, it means for. our The action of baptism and its design, are both placed in a clearer light by a critical examination of these prepositions; and we are, for the present at least, obliged to methodistic doctors, for laying me under obligation to draw upon a new chapter of my unpublished book on baptism for a fuller development of the sublime meaning of this greatly disparaged and insulted institution. We shall finish this Tract with a few words from the great Reformer, translated from the German by brother Loos, teacher of German at and the holy supper? "550. Why is the name of the Trinity called, in baptism? Christ has so commanded it, and in this has declared to us, that those who are baptized, enter into a close union and communion with God, belong to him, and are designated by his name. "556. What is the first evil from which baptism can save us? It saves us, firstly, from sin: that is, the guilt and punishment, both of original and actual sin are remitted, and the power and dominion of sin are, in the baptized, subdued by the blood of Christ, Rom. vi. 4; Acts ii. 38-39. Secondly-It saves us from death; inasmuch as all suffering, and even the departure from this life, to the baptized and believing Christians, brings no punishment or loss, but a gain, a blessed suffering, and a pasdeath, also, has lost all dominion over them, sage into eternal life: and spiritual and eternal 1 Corinthians, xv. 55-57. Thirdly--It saves us from the devil, who loses his power over those, who through baptism have passed from darkness to light, and from the power of Satan to God, Acts xxviii. 18; Col. i. 13-14. "559. Has not Christ saved us from sin, death, and the devil? Why, then, is this salvation ascribed to baptism? Because baptism is the means by which we attain to the communion of Christ, and to the enjoyment of his blessings (Gal. iii. 26-7, Rom. vi. 3-4.) "560. What is the good which baptism communicates to us in place of the evil from which we are delivered? Eternal life, and the salvation which, in baptized and believing Christians, necessarily follow the forgiveness of sins (Mark xvi. 16.)" A. C. where a multitude of people-blind, halt, and withered-were waiting for the moving of the water. Periodically an angel visited the water, and whosoever first stepped in after his visit was cured of his disease. The diseased multitude represented in symbol the moral condition of the entire race, crowded without help in the lazar-house of the earth, blind amid eternal realities, crippled and withered in spiritual faculty. The angel whose visit gave healing virtue to the water, foreshadowed that mightier Angel who was about to stir the waters, not of a pool, but of the great deep of CHRISTIANITY AS A SYSTEM humanity, by pouring in that crimson OF EVIDENCE. PART II. (CONTINUED.) stream which purifies the soul. The virtue of the ocean of life is not exhausted by a single application; but I. THE wealth of heaven is pro- after millions have washed and arisen fusely poured in our midst, without strong and beautiful, remains fresh much regard to system. The trea- and powerful as ever. One man, sures of God are rich, various, and weary and impotent, had lain there magnificent. But they are generally a long time without strength to enter scattered over the field of redemption the pool after the angelic visit. The in noble negligence, yet with a strict Lord drew near, and after proposing reference to the development of the the interesting question “Wilt thou human understanding. Man is to be made whole ?" exclaims, "Rise, educate himself in the school of the take up thy bed and walk." Imdivine teacher, by bringing science to mediately a tide of life rushed into the bear upon the materials which have cripple, and he arose and took up his been furnished by inspiration. Yet couch. The same day was the Sabwe find in the scriptures many por- bath. This was sufficient for the tions logical in form as well as in purblind Jews. Austere bigotry in spirit. The logical faculty was power-adherence to dead forms may remain ful in Paul, associated with the fire long after all inward life has perished. and vehemence of a Roman. Even There may be a desperate clinging to in John, whose natural intellect was the letter, after the spirit of power disposed to Asiatic abstraction in and health has departed. The Jews solitary fields of meditation, we find were indignant-not because of proseveral noble samples of finished dia- found reverence for the glory of God lectical skill; and sometimes flashes and the sanctity of law-but mainly of purified and elevated passion, which because one whose glorious life shamed bring to memory the fact that in his their own hollowness, had displayed younger days he was one of the " sons such astonishing power. The SABof thunder." The chapter which we BATH was the pretext. They sought would subject to analysis at present to slay the Lord, and founded their is rich in all kinds of life and power, vindictiveness on his violation of law. glorious in doctrine, powerful in rhe- The Lord answers them in a discourse, toric, systematic in arrangement, and which we analyse in the following dramatic in circumstance. John, manner, by dividing it into claims and chap. 5, opens by the pool Bethesda, evidences, one supporting the other. the organ-swell of celestial power and music. The sages and philosophers had never risen to such a conception as that of renovating man with spiritual life. They sought to modify, to develop or repress, some leading faculties; but to transform the entire being in a new creation, was not only beyond their power, but out of the reach of their imagination. It was deeper than they could dighigher than they could soar. Their efforts commonly ended in giving more prominence and mightier operation to the inferior elements, and the darker passions of our nature. They made monsters in the room of new men, by nourishing some master vice into vigour and predominance over all its fellows. But Jesus, the Christ, gave new life-life and healing to the spirit; and the hour or period for the reception of the life-inspiring testimony is still rolling on. This is reality testified by the experience of ages. Human beings of every mental order have been regenerated to God: arrested in the career of selfishness and passion, bowed down in contrition before the cross, and translated from the kingdom of Satan into the kingdom of God's dear Son. Fruit has been produced, such as never could spring from the soil of human nature, until it was hallowed by the blood and tears of a Mediator. II. The first claim, EQUALITY WITH GOD-"My Father worketh hitherto, and I work." In other words the wide dominion of my Father demands continual supervision and labour. At the head of his august empire he works for ever, irrespective of sacred days; and I, the Son, participating in the nature and glory of the Father, have similar authority. I likewise accomplish my mission, and perform my great work on the Sabbath, as on every other day. Sacred days have immediate relation to men-only indirect to God and the universe. Besides the most sacred day admits of sacred labour, and the cause in which I work is the holiest. Such is the spirit of his language. The Jews understood his claim, but not appreciating its justice accused him of blasphemy. There was one individual during his misistry whose inward eyes were bright with spiritual discernment. What a fine combination of reverence, humility, and clear vision was displayed by the centurion? "I am not worthy that thou shouldest come under my roof: speak the word only, and my servant shall be healed. For I, also, am a man under authority, having soldiers under me; and I say to one go, and he goeth; to another come, and he cometh ?" This was, indeed, an ample prospect, and a correct discrimination. "Lord, the elements of nature, the spiritual powers of the unseen world, the energies of life and death, are all thy slaves! speak the word only !" Well might our Lord say, "I have not found such faith, no, not in Israel." Let it be borne in mind that he was not merely a Prophet, seeking the-when the voice which now reaches glory of the exalted Father; but an EQUAL manifesting his own glory, and establishing his divinity. The third claim, POWER TO RAISE THE DEAD.- "Marvel not at this." Marvel not that I now possess the power of imparting spiritual life and moral renovation. The period is coming when my divine power will be displayed in more sensible magnificence the interior of the soul shall resound in the hollow vaults of the desolate grave, and all shall come forth. But though this approaching scene will unfold more visible grandeur, it will not reveal more real power than that which is now in operation. Nothing can exceed the energy which quickens dead souls in the glow of divine life |