and enthrone in our affections John's mode of baptizing, which addresses itself to all, "I indeed baptize with water."

And here, in this chapter, we have the position of immersion, and of trine immersion, nakedness, and all. He that will advocate it, may claim the violated support of tradition; but to Scriptural baptism, signifying life and the descent of the Spirit, he is a stranger, and all who hear and follow his teaching. Teach me thy ways, O Lord," should be the prayer of every honest mind, wishing to know the will of God to man. Truth would

respond, Amen.

From

In concluding this chapter we remark, that the word wash, as used by Josephus and Justin Martyr, in reference to baptism, in the outset of this chapter, will be properly understood from the following facts. Acts xvi, 33: "He took them the same hour of the night and washed their stripes." Job ix, 30: "If I wash myself in snow water, and make my hands never so clean." Songs of Solomon v, 12: "His eyes are as the eyes of doves by the rivers of waters, washed with milk." these passages we see that the application of a fluid to the stripes of Paul and Silas, the application of snow water to the hands of Job, and the application of milk to eyes, are called washings; and in consequence of which, we can at once understand Josephus, when he says John's baptism was a washing with water, and Justin Martyr, who used similar language. They simply intended to convey the idea, that baptism in their day was neither more nor less than the application of water to the subject. These considerations are presented to show that affusion was practiced in the first two centuries, without doubt, and that immersion was unknown to that time, judging from all

authentic accounts and from the proper use of words.

The true position of immersion is now before the reader. Surely the aspect is any thing but pleasing.

GENERAL REMARKS.

BAPTISTS Say that the translators of our version of the Scriptures were forbid to translate the word baptize that only for this we should have the word immersion instead of the term baptism. This is untrue. The facts in the case are as follows, taken from Neal's History of the Puritans, vol. 1, p. 453. (See Hendrick, p. 85.)

There are other regulations which relate to the translators comparing notes, &c. They were to consult modern translations, such as the Dutch, German, French, Geneva, &c. The commission was dated 1604, but the work was not commenced till 1606, nor finished till 1611. The translation, as it now stands, appeared in 1611, after being revised by Bishop Bilson and Dr. Miles Smith, who wrote the preface.

If these facts are not sufficient to satisfy Baptists that the King and his translators followed the history of the church on the word baptize, perhaps the following thoughts from the New York Recorder, a leading Baptist Journal, will, which run thus:

"We think we have adduced evidence enough to show that the word baptize came as honestly into the language as any other word the language contains." Surely this must be regarded as good testimony by Baptists. Let us then hear eternal silence on the translation.

"This," says Taylor, "is a representation, in Mosaic, of the baptism of Christ in Jordan, preserved in the church of Cosmedin, at Ravenna, which was erected A. D. 401." The eye at once perceives that our Savior stands in the edge of Jordan-John standing on a rock, baptizing him by pouring water out of a patera (shell) on his head; and, that the Holy Ghost, under the symbol of a dove, is emitting rays of glory and of grace-strikingly illustrative of the Scriptural account of this baptism.

This statement of Basnage will account for the position in the water: " When artists threw garments over pictures of the baptized, they consulted the taste of spectators more than the truth of the fact."

What John holds in his hand as an instrument to baptize with, in this case, is called a patera by Ciampini; but it may be a bowl, inasmuch as we find, by turning to John iii, 4, this remarkable language: "He whom God hath sent, speaketh the words of God; for God giveth not the Spirit ek metrou (out of a measure) unto him." Thus, it would seem as if John had said, He will not pour the Spirit on him by measure, as I do this water in baptism."

P

NO. H. ANCIENT MODE OF BAPTISM.

This is taken from Taylor's work on baptism; and the very face of it, without a word of controversy on verbs or prepositions, gives us at once to understand the language of John,- I in led baptize you with water." Taylor gives us twelve ancient examples, all of which show baptism by pouring. Five of them represent the Savior in baptism, as found in figure 1. Taylor ad 1, in view of what could b presented,-"The number might easily be made up to fifty; while, on the contrary, not one instance of plunging can be produced.'

Taylor, in contemplating the origin of some of these figures, justly remarks: "The Greek letters prove that they are Greek representations; and their conservation and dedication as spoils of war, mark their origin in a country far distant from Italy, where their evidence on the subject of baptism was not anticipated." They were in existence, as evidences on the mode of baptism, long, long before any of the now contending churches

had a name.

This is principally intended to give the reader of the Scriptural account of this baptism a just conception of what John wanted much water for. 2 Chronicles, xxxii, 4: "Why should the King of Assyria come, and find much water?" (polla hudata-any fountains.) Now, if the king had been a Baptist minister, would not Baptists construe the account to signify the idea of immersion in design? The king wanted much water to meet the demands of those around him; and so we say with regard to John. He did not want much water for immersion. Reason forbids the idea. Still, there was an evident necessity for much water, which may be seen by turning to Mark vii, 4, where we learn that the Jews baptized their hauds, cups, brazen vessels, and tables. Did they not want much water for this? The Jews, in view of their ablutions or baptisms, would have left any place where John might have been, if found wanting the requisite quantity of water to meet their necessities.

In the back ground, tents, springs, and individuals are seen, giving us an exposition of the word: much water. Bethabara, one of the places where John baptized, lay nearly thirty miles from Jerusalem, and Enon about fifty miles north of this; hence the propriety of the idea of tents, as now found at camp-meetings. Children are seen in the front, waiting for baptism. Christians in Mesopotamia baptized their children by sprinkling, when Wolf appeared among them, stating that they were the true followers of John the Baptist. In short, the face of this cut brings before our minds the following declaration: "For John truly baptized with water." (Acts i, 5.) This gives a true idea of the act here spoken of.