tion in a Greek sentence," may not "be translated into one English preposition as well as into another," why did he take the liberty of doing it? Or, did he mean, that it was a "literary" performance, when done in defence of immersion, but unlawful and illiterate when done for the purpose of overthrowing immersion, as an exclusive system? It is not very probable, however, that we shall acknowledge ourselves much indebted to him for privileges or letters.

There are two remarks concerning the Greek preposition EIS, which I beg leave to present to the reader. Whether they will be considered by Mr. M. as "literary" or not, I cannot tell. They are, however, found in a "literary" Grammar, used in some "literary" institutions.

First, "EIS properly signifies at," (not into;) but this radical meaning is differently modified."

Secondly, EIS in composition, generally denotes into.*

We shall now attend to the manner and different senses in which EIS is used in the New Testament. "Philip was found EIS at Azotus." "The disciple who outran Peter, came first EIS to the sepulchre."" yet he did not go into it. Here we find that the radical meaning of Eis is not into.

It is most gene

rally used in composition, when into is expressed. For instance, when it is said that Peter went into the

* See Doctor Moor's Greek grammar.

a Acts viii, 40. b John xx. 4.

tomb: Eiseelthen* EIS, "he went into the sepul chre." Here we see that the preposition is used, not only in composition, that is, in connection with the verb, but also singly-it is twice used to express Peter's going into the tomb. But when the other disciple, who outran Peter, is said to come to the the sepulchre, EIS is used only once, and that singly, thus eelthen EIS. He came to the sepulchre. But when into is intended to be expressed, EIS is used in a different manner, namely, in composition; thus, OU μLEVTOI EISeelthen, "yet did he not go in," that is, into the tomb. Here is only a single use of the preposition, because the thing into which an entrance is made, is not expressed. But when the thing entered is expressed, there is a double use of it. I will produce another example under each of the above observations. First, when the thing entered is not expressed, Eiserchomenos δια της θύρας. "He that entereth in," that is, into the sheepfold, "by the door." Second, when the thing entered is expressed : ο μη Eiserchomenos δια της θύρας ΕΙς την αυλην Twvwgolarwv. "He that entereth not by the door into the sheepfold.3

* For the benefit of those who do not understand Greek, and yet are capable of distinguishing between words and sounds; the Greek prepositions in this chapter are printed in small capitals, and the verbs in italics; so that the reader, even of moderate capacity, may the more readily perceive the force of the remarks upon them.

e John xx. 6. b John x. 1, 2.

"He

I will now present two parallel cases, where the AN preposition Eis is used in the same manner. came EIS to (not into) the sepulchre." They went down Eis to (not into) the water. I will present two cases where not only the preposition, but the same words are used to express a going down to a thing; Luke xviii. 15. KATebee EIS TOV OIXOV. man went down to his house."

"This

"They

Acts viii. 38. KATebeesan EIS το ύδως. went down to the water." Now by what authority shall it be asserted that EIS in the latter passage means more than it does in the former, unless it be the authority of immersion, which will have no great weight with those who are regulated in their faith and practice by the "law and the testimony." But to present in a still clearer point of view, the weakness of the argument drawn from the passsge, in favor of immersion, I will compare two other passages together: EISelthe EIS, "enter thou into the joys of thy Lord.” "Go thou EIS to the sea.' 996 Thus the reader, although he may not understand the Greek language, nor English grammar, yet if he can distinguish between sounds and words, may see how differently the preposition EIS is used when to or into is expressed, and consequently how weak the argument for immersion is. It cannot be proved that Philip and the Eunuch did even go into the water, much less under it. It is, indeed, asserted, but

a Matth. xxv. 21. Matth. xvii. 27.

alas for our Baptist brethren, the proof is wanting. I shall now produce twelve different renderings of the Greek preposition EIS, whereby the reader may see "how differently it is modified."

1. "Philip was found EIS at Azotus." 2. "Make not provision EIS for the flesh." 3. "Saul yet breathing out threatenings and slaughter EIS against the disciples of the Lord." 4. "He loved them EIS unto the end." 5. "Attending continually EIS upon this very thing." 6. "Some of the watch came EIS into the city." 7. "And bowed down their faces EIS to the earth.” 8. "Believe EIS in him." 9. "Have fervent charity EIS among yourselves.'n m 10. "The answer of a good conscience EIS toward God." 11. "And set him EIS before them." 12. "And put a ring EIS on his hand, and shoes Eis on* his feet."

Thus we see how differently the preposition EIS is rendered, and consequently, how illy the system of immersion is supported by it. We shall now present a few more examples under the second remark, which is, that EIS signifies into when used în

a Acts viii. 40. b Rom. xiii. 14. c Acts ix. 1. d John xiii. t. e. Rom. xiii. 6. g Matth. xxviii. 11. h Luke xxiv. 5. k John vii. 5. m 1 Peter iv. 8. In 1 Peter iii. 21. o Acts xxii. 30 p Luke xv. 22.

* According to Mr. M's "literary" notion, this ought to be translated thus: And put shoes into his feet! It is not probable the son would have considered such an operation an act of kindness or affection.

composition. Or, in other words, when into is in tended to be expressed, EIS is ordinarily used in composition. They to whom it was first preached, OUX EISeelthon entered not in," that is, they entered not into rest. Here again EIS is used only once, because the thing entered is not expressed; it is, however, used in composition. But when the thing entered, or its relative is expressed, it is twice used, once in composition and once singly, preceding the noun or relative. Thus Eiselthein EIS avrny, some must enter therein." Again, "if they shall Eiseleu sontai EIS enter into my rest." "Come" Eiselthontes EIS "into my house." If it were needful, a vast number of examples might be adduced, where EIS is used in composition, when into is intended to be expressed. But when not used in composition, it does not signify into. It does indeed receive such a meaning sometimes, from the connection in which it stands and the sense to be expressed, as in Matth. iv. 18, Mark ix. 43, 44. But in Acts viii. 38, there is nothing which can give it such a meaning, or render such translation necessary, or even proper, unless it be necessary to support immersion. The truth is, the more I have examined the Greek Testament in reference to this matter, the more I am convinced, that the passage under consideration

a Heb. iv. 6. see also Luke xi. 52--Matth. xii. 45. b Heb. iv. 3, 5-Mark ix. 43, 45, 47-Matth. v. 20-vi, &Acts ix. 17. Acts xvi. 15.