esteem which, though personally unknown to him, I feel for his character. Differing from him decidedly, both on the point in question, and its correlative, infant Baptism, I trust that there are other points, of far more importance, in which we could cordially agree. At any rate, I can say, that even all the waters with which he has attempted to overwhelm your Lexicographic labours, will not cool the ardour of my good wishes for his comfort and success in his ministerial and academic exertions. I ever am, my dear Sir, Edinburgh, 9th September, 1812. Yours most truly, &c. P. S. I find I have omitted one observation, that ought to have been taken notice of in regard to the interpretation of Barril; I shall venture therefore still to introduce it. Our Antipædobaptist friends, when they contend that, from the examples adduced by them, immersion is the only sense in which Bai, in its literal acceptation, was employed, do not seem aware that almost all of these examples imply, not a mere dipping, an immersion immediately followed by an emersion, but a continued and permanent immersion,- -a continuance under water. It is impossible then to apply this as the rule of operation in Christian Baptism, and even Antipædobaptists are compelled to deviate from the literal meaning: with what justice then can they blame others for a similar deviation, occasioned by regarding the intention and design more than the mode of performance. An EXTRACT from a COMMON PLACE BOOK, which the Author of the foregoing Letter had just begun, and with which I have been favoured since this Work went to Press. SIGNIFICATION OF Bαπτω. THE following are examples, casually occurring, of the use and signification of Barw, from Barker's Classical Recreations,' and other books. Το βαψαι διηναι κεκληκεν ὁ ποιητης. Plutarch. Sympos. Problem. viii. 6. « The Poet has called Batai dinvai, to moisten, or wet," Barker, p. 256. Kai ras Batas paguana, Thom. Mag. v. "And Bata (or staining,) paguana (dye stuffs,)" Barker, p. 395. Οποταν ασθενηση το φαρμακον ὡ βαπτεται, ὑπολευκαίνεται ra Toλλα. Achill. Tat. 1. ii. 89. " when the dye with which it is stained decays, it generally turns whitish" Barker, p. 396. Και φαρμακωνες τα βραφεια εκαλούντες και φαρμασσειν TO BATTEIV EλEYETO, Eustath. ad. Il. x. 1383. l. 32. "And φαρμακωνες (dye shops) were called βραφεια (dye shops), and φαρμάσσειν (to tincture deeply) was called βαπτειν (to dye)," Barker, p. 398. Βυσσω, βεβαμμενον, Hesychius ; unde βυσσινον, σε stained or dyed with purple," Barker, p. 417. Βυσσος, είδος βοτανης εξ οὗ και τα απ' αυτής βαπτομενα iparia Buodiva Asyovrai, "Bussos, a species of herb, from which also the garments dyed or stained with it are called byssina," Barker, p. 418. Τας τρίχας, ω Νικύλλα, τινες βαπτειν σε λεγουσιν 'Ας συ μελαινοτατας εξ αγορας επρίω. "Some people, O Nicylla, say that you dye (or stain) your hair, which you bought completely black out of the market,” Epigram. Collect. Bentleii cum Callimacho. Lond. 1741. p. 139. την κεφαλην βαπτεις γηρας δε σον ουποτε βάψεις. « You dye or colour your head, but you will never dye old age," so as to give it a youthful appearance, Epigram. Collect. Bentleii. -ὃς ποτε πικρην Μουσαν εχιδναια πρωτος έβαψε χελῳ. « Who formerly first stained, dyed, or imbued the Muse with viperish gall, Epigram. Collect. Bentleii, p. 156. Επει και τα "ανθα ξηρα οντα, ει τις βλεποι αποβεβληκοτα την βαρην, Lucian Dial. Mort. Dial. 18. " Since also flowers, when withered, if one look at them after having lost their colour (or tincture), βαφην. Βαπτεται γαρ ύπο των φαντασίων η ψυχη, βαπτε ουν αυτην τη συνέχεια των τοιούτων φαντασίων, M. Antonin. v. ch. 16. "The soul is imbued (dyed or tinged) by the thoughts (or imaginations.) Imbue (dye or tinge) therefore the soul with such thoughts as these,” &c. Δικαιοσύνη βεβαμμενον εις βαθος, M. Antonin. iii. 4. "thoroughly imbued (tinged) with justice." Όρα μη υποκαισαρώθης μη βαφης, M. Antonin. vi. 80. "Take care you do not fall into the manners of the Cæsars, lest you be polluted (stained, dyed).” Note upon this last. (Μη βαφης) Ne mergeris et obruaris. Xyl. immo ne tingaris, ne inficiaris, ne mores aulici genuinum animi candorem obfuscent,-quod nos diceremus, that you be not stained, nam quod Græci panen et Battei, nos dicimus,-to stain." After several examples, the Note concludes,--Vult ergo zabagov even diavolav, aut, ut mox, sese ipse explicat, aλovv xaι axegaιov. Senec. Epist. 19. Elui difficile est, non enim inquinati sumus, sed infecti, i. e. ου μεμισμένοι αλλα βεβαμμενοι. In Suidas de Hierocle is the following passage: εις δικαστηριον αχθεις ετύπτετο τας εξ ανθρωπων πληγας, Ρεομενος δε τῳ αίματι βαψας κοιλην την χειρα, προσβαίνει την dinaσrngiav. "Being carried before the tribunal, he was scourged by the executioners, (literally, he was struck the blows of the six men,) and, flowing with blood, having wetted the hollow of his hand, he sprinkles it on the judgment seat." Baas here, I think, cannot with any propriety mean " having plunged or dipped," from the situation in which Hierocles was,-his body bloody with stripes, all that he could do was to catch some of the blood, as it ran down from his wounds,— he catched it in the hollow of his hand, this is termed Bato non rny xuga, and it must be a strong perversion of the meaning I think to call this a dipping nu plunging. This passage from Suidas is thus given by Dr. Clarke in his Note on Odyss. I'. 347. Els dinacrngiov ἀχθεὶς, ἐτύπτετο τὰς ἐξ ἀνθρώπων πληγάς· δεόμενος δὲ τῷ αἵ ματι βάψας κοιλὴν τὴν χεῖρα προσβαίνει τὸν δικαστὴν, ἅμα λέγων, Κύκλωψ, τῆς πι' οἶνον, ἐπεὶ φάγες ἀνδρόμεα κρέα. That Cowper understood Bápas here to signify the scourged man letting the POURING blood FLOW DOWN into his hand, is evident from the account of it which he has given in Note 15. Odyssey IX. "Hierocles being brought before the judge, he sentenced him to be beaten with rods; when, filling the hollow of his hand with the blood that streamed from him, he scattered it over the magistrate, saying, Κύκλωψ, τῆ, πι' οἶνον, ἐπεὶ φάγες ἀνδρόμεα κρέα. Lo, Cyclops ! this is wine. Take this and drink After thy meal of man's flesh." One of the most decisive examples of ßá¬w in the sense of painting or laying on colours, occurs in Μενανδρου λείψανα, the Fragments of Menander, ἐκ τῆς ὀργῆς, B'. the second fragment of the comedy entitled Anger. It is the more valuable, as the word ἐλούμην occurs in the same passage, so that the distinction between it and βάπτω is most clearly marked. Καὶ τοι νέος ποτ' ἐγενόμην κἀγὼ, γύναι, « And I also, woman, was once young: but I was not washed five times a day then; but now I shall : neither had I then a fine robe; but now I shall: neither had I ointment; but now I shall; and I will PAINT my hair, and will pluck out hairs,—and will become a Ctesippus, and not a man, in a little time; |