which have been sent into the world washing wool; (from whence some argue within the last few years, and indeed, that the word signifies not to dip, but to within the last few months fully prove wash, which opens the word to a variety this assertion. Mr. Carson's first obser- of applications,) and on all these, Mr. vations relate to Barlw and Baliw, Carson's observations prove, that he has the former, the primitive, and the latter, not only examined the present controthe derivative. Respecting the primitive, versy attentively, but also the nature of he observes, that its primary meaning is figurative language; and has shewn what to dip, and that it has a secondary mean- strange work would be made with our ing, which is, to dye,that Barw is never own language, were the same kind of used to denote the ordinance of baptism; criticism employed as is used to fritter and that Ban never signifies to dye. away the meaning of the words in quesRemarks on the sense of derivatives in tion. In the course of this examination w then occur, in which our author ob- a large number of examples are brought serves, that this termination, when em- from Hippocrates, as if his work had been ployed to form a derivative, appears to read for the purpose of settling the use have served some such purpose as the of this word; and we never saw, and we Hebrew causal form [Hiphil], and to de. never heard of such a quantity of evidence note the making of the action of the verb collected to prove what was the meaning to be performed. In this view he ob- of any word. He notices at considerable serves, the verb to baptize" would signify length the application of Bale to dyeing originally to make an object dip." But and shews clearly how it came to be from reasoning and grammatical analo- applied to colouring that was laid on the gies he proceeds to examples of the use substance that was said to be dyed, but of the words, and though he brings them that the history of the word manifestly in crowds, yet he regrets that he is not proved, that the real primitive sense of able to bring them all, and adds the root was never given up, even in the minds of those who used it in a figurative manner; and such a use of the word is exemplified by appropriate examples.

"Never was the meaning of a word so much disputed; no word was ever disputed with less real grounds of difficulty." p. 9.

From the primitive, Mr. Carson proceeds to the derivative, Baliw. This word, he says, has but one signification, and never, like its primitive, is used in a secondary sense ;—but always signifies to dip; never expressing any thing but mode. He knows that lexicographers and commentators will be quoted against him, and this leads him to make some just observations on the manner in which words are explained in lexicons. He does not impeach either the integrity or the learning of their authors, but their inattention to the philosophy of language; and, we may add, the difficulty of their labour is much increased by their being obliged to give explanations in words which differ in their primitive sense and original figure, from those which they are designed to explain. Every scholar knows how ex

Our author in his examination of the primitive Barlw says, it has been supposed by some, "to be a generic word, siguifying every application of water without any respect to mode." To meet this objection, Mr. Carson brings instances from classical Greek authors, shewing that it not only signifies mode, but has this signification in cases where the immersion was not into water, where indeed the idea of water was not present, and that the kind of fluid into which any thing is immersed is not expressed in the word at all, and consequently is known only from the terms used in the connection. Instances then follow where the immersion was in water, as well as in other fluids, in abundance. The common objections from the use of the word in cases thought by some to be against the sense of immersion, are next examined, as that of Nebuchad-tremely difficult it is to transfuse the nezzar, who was wet with the dew of heaven,—and of dipping a pen into ink, when only the point is dipped,-and of

ideas expressed in one language into another with any thing like success; and the reason is, the words nearest in sense to

each other, in the respective languages, dipping would be, with respect to the have either not precisely the same mean- beds, "absurd," and "incredible.” (pp. 74, ing, or present their meaning to the mind 75.) Mr. Carson, as before, meets them with some difference of image, which ren- on their own ground, under all the disders a correct and full translation, that is advantages of his opponents' representanot liable to distortion or ambiguity, one tions; and we admit that he is a bold of the greatest difficulties in which we warrior, fights an excellent battle, and can be engaged. On this point, Mr. contends in a style which shews he Carson lays down a canon, which is, that felt himself sure of a victory. But, adin certain situations two words, or even mitting the full force of the powerful arseveral words, may with equal propriety guments he has used, we must say why fill the same place, though they are all stop here? Why not refer to the precise essentially different in their significations: and extensive evidence produced on these and this canon he illustrates by examples. texts by Dr. Gill, in proof that " cups, Every one who has attended to the nature pots, brazen vessels," and even " beds," of language, knows that synonymes are, were immersed ? - But Dr. Gill was a to say the least, very rare things. On Baptist! He was :-and if this is a ground this ground Mr. Carson contends, and we of suspicion, why not go to the MISNAH think with success, that even in its figur- which he quotes as his authority? If the ative application the primary sense of the language be an obstacle, why not refer to word to baptize is always maintained. the edition of Surenhusius, who has given Here again, come forward examples in a Latin translation, and a translation also abundance from various quarters, as of the commentaries of Maimonides and proofs and illustrations of the primitive Bartenora? a work which is in many sense of the word, and as proofs also, that public libraries, and in some private ones. in its varied applications the primitive And if still the advocate for sprinkling sense was never out of view, for, in the hesitates, and says (according to Mr. figurative use of it, the primitive sense is Carson's quotations), that, in the present still recognized, instance, immersion is "absurd, incredible," and "he who can receive it, let him receive it,” (pp. 74, 75,) let him think of the inference that unavoidably follows his own statement, it is either that the testimony of the New Testament respecting the customs of the Jews, although supported by the testimony of the Jews themselves, is not to be believed! or if this is denied, on the ground that the objector believes the word wash (baptize) did not mean immerse, then let him say, whether the testimony of the Jews who assert that they did immerse their " beds " as well as their "pots and cups," is not a proof that these texts cannot be explained without admitting that the washings or baptisms here spoken of were immersions. One of these inferences must be taken: we leave the opponent of baptism by immersion to his choice.

Mark vii. 4, and Luke xi. 38, are often brought into this controversy, and many quote them as proofs that baptism was not immersion, because it is thought, that when the Jews returned from the market and washed (Greek, baptized) before dinner, it was only by letting a little water be poured upon their hands. Mr. Carson meets the objection from these passages in its boldest form. To us he does not seem to take the fair advantage of just interpretation. We are certain he might have said more; and by bringing forward the more powerful proof which Jewish literature would have supplied, he might have shewn the misinterpretation of the passage by the pædobaptists very completely. He, however, takes a different course, and, meeting the objection of his opponents in all its strength, he first says he "despises it," and then, attacks it. Besides, the persons, the furniture was in certain cases washed, that is, baptized. Here Mr. Ewing and Dr. Wardlaw are brought forward as saying, that VOL. VII. 3d Series.

But our limits oblige us to dismiss the work for the present. Our readers cannot mistake our opinion of it; and though from the number of Greek quotations, it can be perused to full advantage only by

K

men of education, there is still a large portion of important matter open to the plainest English reader. Before we have done, we intend to make a few observations on Mr. Carson's mode of treating the controversy, but these we must reserve for a future number.

(To be continued.)

production of the fruits of righteousness, to the glory of the great Guardian of the vineyard. The promise of the Holy Spirit, both in his refreshing and his invigorating character, was given to the members of the ancient church, and to his sacred efficacy are to be ascribed all the happy fruits of righteousness, and peace, and joy, exhibited in the characters and in the lives of God's ancient people. Nevertheless it is the Gospel which is emphatically termed the dispensation of the Spirit, and it is under the government of the great Head of that dispensation, we are encouraged to pray for, and to expect his largest effusions. The author then proceeds to illustrate two main circumstances of resemblance between the influence of dew on the face of nature, and the influence of grace on the spiritual vineyard. They resemble each other in the manner of their approach, and in the mode of their operation. They resemble each other also in the general character of their results. These results are analogous to those enumerated in the text, and are beautifully illustrated by the phe

establishment. There is spiritual advancement. There will be the beauty and frdgrance of Christian graces, as displayed in the life and conversation of believers. And there is extensive usefulness.

The Church revived without the aid of Un known Tongues. A Sermon preached in the Scots Church, Swallow Street, on Sabbath the 6th of November, 1831. To which are now added a few Prefatory Remarks. By ROBERT BURNS, D.D. F.S.A. Minister of St. George's, Paisley. THE respectable author of this Sermon, on his recent visit to the metropolis, felt it to be his duty, as a Minister of the Church of Scotland, to enter his protest against the fanatical extravagancies of Regent Square. This discourse, which is entirely practical in its character, is founded on Hosea xiv. 5-7, and is a plain, forcible, and perspicuous exposi-nomena of vegetation. There is spiritual tion of the passage. The author shews that the influence promised in the text, cannot mean the general agency of Providence, because such an agency is, and must be, perpetual, constant, and uni form in the church, and cannot be made the subject of a special promise. For a similar reason, the influence promised in From the Prefatory Remarks we give these words cannot signify that morally the following extract, which, though it be persuasive power which the Word, written rather long, places in a very proper light, or preached, possesses over the mind. the proceedings and pretensions of Regent Such a power is ever essentially inherent Square. In allusion to the charge of blasin the Word of God. It is, at all times, in phemy, and of committing the unpardonrelation to its own native virtues and ten-able sin, which is brought against those dencies, "quick and powerful," and the reason why men do not in all cases submit themselves to its control, is to be found in their own obstinate perverseness, and by no means in the defectiveness of the instrument. But besides, and in addition to the Word, Jehovah here promises something without which that Word, with all its treasures and discoveries, would fail of its effect; something, the design and tendency of which would be to refresh the face of the spiritual world as dew does that of the natural; and to operate in the

We cordially recommend to the perusal of our readers, this excellent sermon.

who do not believe that another Pentecost is come, Dr. Burns asks,

"I beg to know, if there is not at least as much danger of blaspheming the Spirit of the Lord, by ascribing to his holy and wise agency, those appearances which may have had their origin in human device or in satanic delusion? Is there no danger of our blaspheming the Spirit, when we obstinately maintain, that, for the long space of seventeen centuries, genuine faith was not to be found, save only, perhaps, among the miracleworkers of the anti-christian hierarchy, and that the Comforter who was to abide with

not professors of very moderate and lukewarm habits in religion, be strangely tempted to think that, as they are walking in the medium betwixt open ungodliness on the one hand, and wild fanaticism on the other, they are therefore safe? Will not even pious professors of the Gospel be exposed to the imminent hazard of neglecting the ordinary operations of the Spirit in strengthening the principles of godliness, and thus 'grieve the Spirit of the Lord,' and quench his holy flame within the heart; while they imagine themselves far more profitably employed in greedily seeking, yea, in vehemently demanding, a share in what has been foolishly termed

Christ's dowry to the church?' And do not those men who are called their spiritual shepherds encourage them in this and set them the example?

"In these things, melancholy as they are, there is nothing new, the actors in this tragicomedy have not even the small merit of originality. It is little more than a century past since the French prophets acted precisely the same scenes in London; and in these scenes certain Pythonesses performed their part with a skill and adroitness which our modern Sybils have scarcely yet attained unto. There is this difference, however,

the church for ever,' had, during all this period, relinquished his hallowed charge, and given up the body of Christ,' without a cause, to all the dreariness and all the barrenness of a 'powerless' unbelief? Is there no danger of our blaspheming the Spirit, when, in the face of an assembled multitude, and in the great congregation,' an argument is gravely drawn in favour of the supernatural gifts presumed to have been bestowed on the ‹ handmaidens' of the church in these daysfrom the oracular mysteries at Delphos, the responses of the Pythoness, and the prophetic warnings of the Sybil? Is there no danger of the blasphemy of the Spirit being committed, when men tell us that the more unintelligible a language is, that is, the less evidence we have of its being a language at all, the greater is the proof of its having come from Him whose inspiration giveth us understanding? Is there no danger of something approaching to blasphemy, in the bold and reckless assertion, that the inspired apostle, when he admonishes the Ephesian converts not to be drunk with wine, but to be filled with the Spirit,' must be understood as proceeding on the assumption that there is, and will necessarily be, some kind of resemblance betwixt the effects of a divine afflatus and the ravings of in-between the two cases: the tongues in which toxication? Is there not something like a the disciples of the French prophets uttered reflection on the arrangements of Providence, their effusions, were really tongues. I have and a 'tempting of the Spirit of the Lord,' read the printed exuriæ of these effusions when it is seriously and boldly affirmed that, as recorded in the lives and writings of Lacy at this late period in the world's history, Je- and others, and while there is nothing very hovah has seen meet to institute a new striking either in the sentiment or style, there ordinance, in favour of the female sex in is nothing at all strange or uncouth in the particular, even the ordinance of new structure of the language itself. We have tongues,' in order that woman may be very decent Greek, and Latin, and French, and rescued from the cruel tyranny of man, and a little Dutch:-in short, we have in these that man may be convinced, by the most strik- deluded people what we know to be language, ing of all evidences, that she is his co-equal and a language capable of being turned to and co-essential?" All this, and something some account. This we have not in the more than this, I have heard with my own modern speakers; and yet their more rational ears-and all this too, accompanied with the precursors soon fell back into their native most unseemly infringements on that goodly obscurity. No great effort of reasoning was order which becomes the worship of God employed to put them down, and the civil and the assemblies of the saints. God is magistrate interfered merely to keep the not the author of confusion but of peace.' peace. But these misguided people thought Now, we beg to know, if there is nothing proper to suspend the decision of their cause in all this that is calculated to make angels on the issue of their undertaking to raise one weep and devils triumph?" Is there no fear of their leaders from the grave after he had lest by such delusions as these, the real doc- been dead for some days. In the vicinity of trine of the influences of the Spirit is in the metropolis prodigious crowds assembled danger of being held up to the scorn and to wait, in anxious expectation, the result of ridicule of men? And that all appeals in the experiment. Suffice it to say, the expefavour of that essential part of the Christian riment failed-the charm was broken-and system, may, with some semblance of plau- the prophets have been in a state of sussibility, be consigned to the regions of en- pended animation' from that day till now. thusiasm and spiritual romance? Will not I wish not to excite the risible faculties of infidels and rationalists be confirmed in their any man; and yet it is not easy to state these dislike to this precious doctrine? and will plain matters of fact, in the sober and mea

Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, were all amazed and marvelled, and were in doubt, saying one to another, What meaneth this? In so far, there is something like a resemblance betwixt the impression made by the first Pentecost and that at present making by the (so called) second Pentecost; but here the resemblance ceases; for in those times, the people were confounded because that every man heard them speak in his own language, and they said one to another, Behold, are not all these which speak Galileans? and we do hear them speak in our tongues the wonderful works of God?'" p. 3-11.

Library of Ecclesiastical Knowledge, Miscellaneous Essays. Vol. II. pp. 420.Westley.

THOUGH these Essays are written, as might from circumstances be expected, with unequal ability, yet every attentive reader of them will find quite enough in each to satisfy him, that they must be

the result of no inconsiderable effort. This volume comprises nine Essays on

sured tone in which we would record the 'revolutions of empires.' We only wish that the actors in the modern scenes would take warning and not be over-certain as to the heavenly origin of that which is not only above reason, but which sets all its calculations, and all its most approved dictates at defiance. Let them first prove that Revelation is not yet completed, and that new discoveries and new additions to the inspired canon may with reason be expected. Let them then prove that miracles and tongues, essential as they are to the first establishment of the church in the world, are equally essential to its permanent duration. Let them then prove that no difference is recognised in Scripture between the ordinary and the extraordinary gifts of the Spirit, and that both are expressly secured to the church in all ages, as promised to the faith of Christians. Let them then shew how it is that in the days of the prophesying of the witnesses;' and in the blood-stained annals of the Waldenses, and the Hussites, and the Lollards of the 'olden times;' and in the triumphant march of the fathers of the Reformation in Germany, and in France, and in Britain; and in the 'patient waiting' of the Puritans in England, and in the 'earnest contending' of the Covenanters in Scotland; and in the delightful the following subjects: revivals of religion in later times, under "The Spirituality of the Kingdom of the Whitfields, and the Wesleys, and the Ro-Christ-An Account of the Apologies of the maines, and the Tennents of blessed memory; -let them tell us, how it comes to pass that, in all such instances, there was so much faith as to remove mountains' of difficulties, and to brave the violence of fire, and to transform the very aspect of the visible church from the coldness of death to all the vigour and loveliness of renovated life, and yet no power' nay not even the pretension to it! Will they affirm that all these blessed results were conferred on the church while she had no faith? And will they thus say to us, that the Almighty Head of the Church hath left us under a physical disability of ever recognising the 'fruits of the Spirit,' even when they stand forth visibly and tangibly to our view? Do they thus honour the Spirit by whom the Scriptures were indited, and is it thus they 'magnify God' whose work in the conversion of men they hesitate to acknowledge, except it be accompanied with a sounding and a tinkling? In fine, let them prove that the tongues are really tongues, that the language is really a language, fit for men, and capable of being applied to useful missionary purposes at home and abroad. The Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus and Asia, Phrygia and Pamphylia, in Egypt, and in the parts of Lybia, about

Christian Fathers-The Testimony of Ecclesiastical Antiquity to the Principles of Congregational Churches-Creeds—The Congregational System-An Historical Sketch of Parochial, Diocesan, Metropolitan, and Patriarchal Episcopacy-Tithes-The Church the Conservator of a Christian Ministry-Church Discipline.'

The article on "Tithes" is the longest, and is certainly very elaborate. We think, however, that it is occasionally disfigured, if not weakened, by a sarcastic flippancy that might have been spared ; and in one or two instances, by the appearance of levity,in connexion with scriptural quotation, which, in our opinion, would deteriorate the finest composition. In short, such an Essay must necessarily contain so large a portion of unwelcome truth, that, perhaps, stimulants of less pungency than many other subjects require, might be sufficient to its effective administration. The Essay on "The Congregational System," we deem very excellent, of which we give the following specimen :—

"It is to be remembered, moreover, that' according to the model of congregational