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Biblical.

ON THE WORD FOR "BAPTIZE" IN THE SYRIAC VERSION OF THE NEW TESTAMENT.*

"If stubborn Greek refuse to be his friend,
Hebrew or Syriac shall be forced to beud;
If languages and copies all cry, No,
Somebody proved it centuries ago.
Like trout pursued the critic in despair,
Darts to the mud, and finds his shelter there."
Progress of Error.

Thus wrote our christian poet Cowper, more than half a century ago; and it certainly appears as if he had been inspired to foretel the last desponding refuge of Antiimmersion criticism. Utterly driven from the clear waters of well known Greek, no scholar being now willing to risk his credit by rejecting the Baptist interpretation of the word baptize, escape has been sought in the obscurity resting on the etymology of the word by which the Greek baptizo is translated in the venerable Syriac version of the New Testament. This translation is indeed a most valuable one, characterized by remarkable fidelity to the original, older, probably, than any manuscripts now in existence, and, therefore, highly and justly prized by all who are acquainted with the language. Now, the combination of Hebrew with Syriac (the two languages are very closely allied) is made to yield the notable conclusion, that the author of the Syriac version did not use a word expressive of immersion, or, as some will have it, of the mode of performing the ceremony at all. We have ample reason to know that many of our readers like a paper of the kind now before them, or we would not attempt to give a sketch, in mere English, of an article† which can be fully appreciated only by one acquainted with alphabets and languages which few understand. We will do our best, however, to give the kernel of the subject to our intelligent readers.

Syriac and Hebrew are, as we have observed, very closely connected; the roots of by far the greater part of the words in both are as closely connected, for instance, as the German Mann and Hund with our

man and hound. Now, in Hebrew, the word amad signifies to stand. In the Syriac New Testament the word ámad is used of being baptized. Moreover, the word amoodo, a pillar (an object standing erect), is evidently from the Hebrew amood, which, also, means a pillar. Quite clear it would seem, then, that the Syriac translator used a word for baptizing which means, in the neuter form, to stand, and in the causative declension (which these languages have), to make to stand. Well, but how came he or the Syrians to call baptism standing? Some tolerably rational account must be given, or impartial critics will not accept it. Some, therefore, suggested, 1st, to stand, i.e., to stand in the river, and to be immersed in it; the standing being that from which the ordinance was named; this was the suggestion of critics who were really perplexed, and tried to account for it as they best could; it is obvious to every one, that it is inconceivable that the ordinance could have been named from a circumstance which, according to their own shewing, is merely accessory. 2ndly. Dr. Henderson, in this country, adopted an idea better adapted to sprinkling adults, but very unlucky for a baptizer of infants; his was, that the term meant to stand at, or in the water, in order to be sprinkled or poured upon! Great trouble this to take for such an application of water; but how did the Doctor's infants stand? 3rdly. According to Moses Stuart, in his treatise on the word baptize, in which, having given up Greek, he takes refuge in Syriac, standing meant to establish or confirm; and the allusion is to the rite of confirmation, which followed baptism; but proof wholly fails that confirmation was closely connected with baptism at the early time the word in question was first used, and then the difficulty of squaring this explanation with the grammatical forms of the Syriac word is so great as to render it all but impossible. Our readers could not comprehend it without Syriac characters; suffice it, therefore, to remark, that Dr. Murdock, on whose paper, in a previous number of the Bibliotheca Sacra, Dr.

An Investigation in Syriac Philology. By the Rev. Dr. Benjamin Davies, Montreal, from the Bibliotheca Sacra, July, 1851.

+ Our readers who are acquainted with the ancient languages, beside the articles in the Bibliotheca Sacra, would be much interested in a valuable small work entitled, "A Critical Examination of the Rendering of Baptizo, in the Ancient and mauy Modern Versions of the New Testament." By F. W. Gotch, A.M. (now Classical Tutor at Bristol College). Loudon, 1841.,

Davies is commenting, himself refutes this suggestion, and proposes another, 4thly, namely, that it meant to stand, because christians associated with it the idea of "coming to a stand, or of taking a public and decisive stand on the side of christianity:" as Dr. Davies remarks, this original suggestion is set forth in a very pleasing manner, and is, theologically, very acceptable; but yet it is, philologically, beset with difficulties in common with the foregoing theories. Nor is it easy to see how it could apply to infant baptism. Could tender babes and little children be supposed to take a decisive stand on the side of christianity?

We must now try to give the simple truth as briefly and clearly as possible. The well-known scholar, Michaelis, long ago stated in his Syriac dictionary, that the word amad was nowhere to be found in Syriac, in the sense to stand; and that to him it appeared far more probable that, though similar in spelling to the Hebrew word to stand, it had in reality no connexion with it; but arose, by a slight change, from another root found in Arabic, a language closely connected with both Hebrew and Syriac, which root had the signification of submerging. His honest and natural conjecture must now be recognized as the truth; for, 1st, while the word amad is never used in Syriac in the sense of standing, it is found more than ten times in the Syriac Bible in the sense of immersing, when the ordinance of baptism is not referred to, and when, therefore, it must be used in its ordinary and non-ecclesiastical sense. 2ndly. The testimony of the native Syriac lexicographers. Dr. Davies has examined their most celebrated dictionaries (those of Bar-Ali and Bar-Bahlul), which lie in manuscript in the Bodleian Library, Oxford, and their evidence is clear and unambiguous. Neither to the word ámad, nor to its derivatives, do they give the translation to stand at all; baptism, immersion, diving, are the only meanings given, unless we regard as any exception the noun which means "a pillar," and which, no doubt, follows the Hebrew word for pillar mentioned above. The evidence from the old Syriac liturgies is also very strong; into further details, however, it is impossible to enter in "The Church." Suffice it to add, that we think it is clear by all the instances which we have of the use of the word, and

by the testimony of native lexicographers, that the word meant immersion in Syriac, and nothing else; nor can we hardly imagine that this will be again called in question.

No; we do honestly think that our brethren who advocate sprinkling will find in Hebrew and Syriac no better friends than in Greek. The "mud" stirred over this poor word has at last subsided, and all can see to the bottom. They have, it appears to us, but two friends; one, the practice of the last five or six centuries,-another, "their christian (?) liberty to alter the form of ceremonies, provided they do but retain the spirit."* If they are satisfied with such guides in attending to the ceremonies instituted by Christ, we cannot be. We are bound to believe them sincere; but we do not feel ourselves at liberty thus to play fast and loose with the supreme authority of our Master. We think the letter of his ordinances no infringement on our christian liberty; nor can we accept the general practice of a few hundred years, or of the present time, as a sufficient plea for consigning to oblivion the rite which He deemed most appropriate to express the views with which we should enter upon our service to Him.

THE INSPIRATION OF THE BIBLE.

We have just met with the following extracts from an address delivered at the opening of the New College last month, by the Rev. Dr. Harris. We think them quite interesting enough to warrant our presenting them to our readers :

"In answer to the question, What is inspiration ?' Dr. Harris submitted the following particulars, each of which he illustrated and enforced with his characteristic lucidity and beauty:-1. Inspiration is something distinct from, and additional to, revelation. 2. Inspiration is different in kind from all the phenomena of mere natural excitement and of genius. 3. Inspiration is not to be confounded with the clear perceptions of Divine truth resulting from superior piety. 4. Apostolic inspiration, like apostolic authority, of which it was an element, and for which it was a qualification, appears to have been continuous and abiding. 5. The inspiration of the sacred writers relates pre-eminently to their thoughts. 6. The sacred writers appear to

* Dr. Halley and Moses Stuart.

have spoken and written under the distinct consciousness of their inspiration.

"What then," continued the lecturer, "is the amount of deference due to an authority which thus comes before us with a revelation, an inspiration, and evidence, the miraculous character of which proves both to be from heaven? It must be plain that we have no alternative. 'Necessity is laid on us.' For us, the Bible is not only true, but supremely authoritative. It may, indeed, be the fashion of the day to disparage the miraculous and historical evidence of revelation, as if it had lost, or were losing, its applicability and force. And it is true that this particular branch of evidence may have had more than the due proportion of regard claimed for it by some parties. But what wise man would, on that account, either deny its permanence or question its authority? Robbed of its supernatural seals, the Bible must not only consent to take its place among the human theories of the day, it must be branded with this mark of degradation, that it has forged the signature of Heaven, while owing only an earthly origin. But, entrenched within its munition of miracles, it stands alone and impregnable, challenging the homage of a message sent from God; and surrounding itself, in that very homage, with the loftier evidence still, that the gospel is the power of God unto salvation to every one that believeth.' If, indeed, this characteristic of the day only implied a preference for the moral and internal evidence of the gospel over the miraculous and external, it might plead the warrant of that gospel itself. Because thou hast seen me, thou hast believed (said our Lord to the doubting disciple); blessed are they that have not seen, and yet have believed.' The faith which is independent of external evidence is here assigned a higher place than that which waits for such visible proofs; implying that the faith which springs up from a meeting between the consciousness of religious want and the perception of Christian truth-from the mind's spontaneous recognition of its Saviour-is peculiarly blessed. It is the heroic faith which summons the miracle compared with that which the miracle has to summon. And in proportion as the range of Christian truth enlarges in a community, and its transferring power and moral authority become recognised, the necessity for its direct authentication by miraculous evidence diminishes. At first, the miracle lends its sanction to

the truth; afterwards, the truth comes to throw a halo around the miracle. If, again, the spirit in question only went the length of affirming that the mind can receive only such, and so much, truth, however authenticated, as it is prepared to receive, the proposition would be undeniable. This is a scriptural doctrine, and leaves the mind itself responsible to the God of truth, for not being in a higher state of moral preparation. But the objection seeks to discharge the mind from this responsibility, and to summon the objective to the bar of the subjective to substitute our spiritual tastes and impressions for the doctrines of the word of God. Or if the objection only implied that man has certain spiritual intuitions, or instincts, and that nothing which contravenes these can be accepted as coming from the author of those instincts, it must be held as self-evidently true. The objection, however, as we understand it, besides providing no criteria for determining those instincts, erects the human mind, despite its changeful phenomena, into a test and standard of Divine truth.

It

"But for us, I repeat, the Bible is not only true, but of Divine authority. comes, not merely to be admired, but believed. On all subjects within the range of its decisions it has the right of dictation. Here, it admits of no compromise, and shares its throne with no rival. It is not merely a guide to truth, but a discoverer. Its value lies, not merely in its corroboration of truths already known, nor in its mission merely to strengthen our ordinary principles of morality; but to publish truths which it had not entered into the mind of man to conceive. Even its mysteries have been disclosed in the benevolent act of exploding the absurdities of human religions, and in enlightening our ignorance on subjects on which ignorance would have been fatal. Every other teacher of religion is correct only as he approaches this standard. Having found, by comparison and investigation, that it is the temple, not of a false god, but of the very spirit of truth, what remains but for reason devoutly to enter and consult the oracle? Henceforth the sublimest office of reason is to receive the Divine testimony as the highest demonstration. In honour of the Christian revelation these halls have been reared, and to the training of suitable men for its exposition and diffusion, they are from this day to be dedicated. Literature, and sci

ence, and philosophy, are to be valued here only as the handmaids of that theology which is the haven and rest of all man's contemplations,' and whose aim is to exhibit biblical truth, as the mind of God, in its grand organic unity, and the mind of the church in advancing reconciliation and harmony with it. It is the distinction of Christianity that it is the only form of religion which has what can properly be called a theology or system of doctrines. And it is the honour of Christian theology to attempt to comprehend in one sublime whole all its diversified truths; to receive verse after verse from the hands of a wise and painstaking criticism-and fact after fact from a slowly-formed creed-and doctrine after doctrine from ages of prolonged discussion, and to rear the whole into a temple more accordant with the Divine mind than even that whose model was shewed to Moses on the Mount. High is the aim of the philosopher in essaying to generalize all the phenomena of nature into a principle, a grand fact, which shall proclaim the unity of the whole, and so reveal a personal and enthroned God. But sublimer still is the aim of the theologian in adding to this melody of nature the more magnificent harmony of revelation; in realizing for the mind the noblest visions of Patmos, in which truth shall be seen in hierarchal order-thrones, principalities, and powers-and 'the Lamb in the midst of the throne,' receiving the myriad-voiced homage of the whole. The bare conception lifts the soul. The actual attempt, disdaining to accept the mere service of a leisure hour, of an occasional effort, or of a single power, demands the consecration of the man. God hath spoken; what less can man do, than summon all that is within him' to meet the greatness of the occasion? Even this theology looks above and beyond itself to the perfecting of the saints, the work of the ministry, the edifying of the body of Christ.' In vain will the gospel itself be the text of all our teaching and theologizing here, if it be not so taught as to be the means of sending forth a succession of men of God,'' mighty in the Scriptures.' And comparatively in vain will even that be, if they are not suited to preach, not to the past, but to the men of the present day. Is the age drawn by a strong attraction to a material centre ? they must bring forth the only counter magnet; and I, if I be lifted up from the earth (said

Christ), will draw all men unto me.' Are our places of worship filled chiefly with nominal Christians, persons to whom religion is almost entirely objective, and its operations mere charms and magic? they must preach conversion, aiming directly at their conversion, warning them that there is no alternative between it and their destruction. Are there loud calls around us for a new advent of truth, and a higher form of excellence, and a more ennobling method of attaining it? and are there those who undertake to give utterance to these crayings, and to interpret and encourage this dissatisfaction? pandering to an appetite they cannot appease, stronger to demolish than to construct? For as many of such cravings as are genuine, the gospel is exquisitely, divinely, adapted. It seeks to kindle high aspirations. It is comparatively unknown for the want of them. Did they exist, half of heaven might be foreknown on earth. Let our young ministers so preach the gospel as to shew men that, if enlarged views can delight them, or models of high excellence win their admiration, or lofty motives inspire them to action, we need not as yet call for a new dispensation. Are our young religious enquirers met with the assurance that their own intuitions are inspiration, that their noblest guide is within? and is their natural impatience of authority gratified by the assurance that nothing objective must control them? We must preach as the ministers of Him who hath said, 'Preach the gospel to every creature; he that believeth shall be saved, and he that believeth not shall be condemned.' The word that I have spoken, the same shall judge him in the last day.' And is it true that, for a healthy personal piety, they are in danger of substituting a vague emotional mysticism-a weak solution of religious feeling and poetic sentiment? The men of God we desire to see issue from these walls (let your prayers, dear brethren, co-operate with our aims that their number may not be small) are such as shall be prepared to shew them, from deep self-experience, that there is a world without no less real than the world within-a revelation of mercy addressing them-a personal God, at whose bar they are standing, as sinners needing atonement, forgiveness, and a new heart. Brethren, pray for us, that the word of the Lord may have free course, and be glorified.'”

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Tales and Sketches.

THE LITTLE BEGGAR-GIRL.

BY LUCY LINWOOD.

It was upon one of those frosty, yet sunny days of February, when the favourite of fortune and the lover of ease is most likely to be found luxuriating before the warmth of his own cheerful fireside, that our story opens. As such a one reclines upon his velvet-cushioned couch, with an air of quiet satisfaction, with his table laden with luxuries, he seems too often to feel that all that is required of him is to make himself happy and comfortable !

Mr. D--was one of those favoured few of whom we have spoken. He dwelt in the heart of New York. His family consisted of a wife and one child-a little boy two years of age, at the time to which we altude. This gentleman was sitting before a brilliant coal-fire, with his feet resting lazily upon an ottoman; he held a splendidly-bound volume in his hand, and was now awaiting the summons to dinner. He would occasionally look up from his book and cast a glance at the window. The jingling bells accompanying the merry sleighing parties as they went skipping past, and the bright snow glittering in the sunlight, seemed to give an air of gaiety to everything without; and Mr. D- saw no reason why every one should not be as happy as he was himself.

As he sat thus alone in his private library, a little beggar-girl approached the door of his house and asked for bread. The servant gave her a few dry bits, and, noticing that she was very thinly clad and shivering with the cold, bade her come in to the fire and warm herself.

It was probably the first time in her life that the poor girl had been asked to a stranger's fire, and it seemed, if one could judge from the expression of her face, that it awakened in her mind a gleam of hope.

She thanked the servant for her kindness, said she could not stop to warm herself, but desired to see the gentleman of the house.

"Oh, that is out of the question," said the servant, "he would not allow me to shew a beggar to his room. I would risk my situation if I should do such a thing."

But the little girl was desperate, and was not to be put off. She begged the girl to

shew her to that part of the house he was in, and she would even run the risk of intruding without leave.

In another moment the distressed child stood before the great Mr. D, in his private sitting room.

She stopped and curtsied low; and, with a look of mingled hope and fear, waited for a word of encouragement from the gentle

man.

Mr. Draised his eyes from his book, and with a stern look enquired: "What do you want ?"

She immediately summoned courage, for she felt that that was her last chance, and replied :

"Good Sir, will you be so kind as to-to -lend me a few shillings, to get some wood to keep my poor mother from freezing tonight ? She is very sick, and if she gets well, she will do some work to pay you; if she does not, I will try to repay it in some way myself."

Mr. Darose slowly, and pointing to the door, said to her: "Go out, you little vagrant! This is the third time to-day that I have been annoyed by you, and with this same story. How long have you been learning that story? You repeat it welltruly! You are not satisfied with disturbing me in my office, and accosting me in the street, but you have the impudence to enter my house without leave. Let this be the last time you intrude yourself in my presence, or, remember, I shall set the dog after you. Cæsar, here!"

At this instant, a huge dog sprang from under the table, and stood waiting his master's orders. The little beggar fled for her life, and returned with a heavy heart to the miserable abode where lay her suffering mother, her only earthly friend, who she felt must soon be relieved of her misery! But, for herself, the cheerless prospect was to struggle on alone with the coldheartedness of this world, an example of which she had that day been made acquainted with.

She now seemed to be impressed with the thought that that night was to decide their fate. She exerted her utmost energies to obtain something in the shape of fuel for that night, but without success. She gathered all the little clothing they had, to cover them with, and strove to en

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