it'passes current among orthodox christians. But let us look the thing full in the face, and we see that beneath this flimsy covering of truth, there lurks a great error. If, then, this observance was not instituted by Christ, and neither practised nor sanctioned by the apostles in the early churches, but received its birth in a corrupt and formal church, which had departed from the simplicity of the truth as it is in Jesus, it appears plain to me that it is an addition, of human invention, to the simple institutions of Christ.

Fifthly, admit the foregoing propositions,

and the last will be self-evident. If it be true that Christ knew the wants of his church; that for those wants he made a special provision; that any addition to his institutions is a reflection on his wisdom and benevolence; and that the annual religious commemoration of the birth and death of Christ is such addition; then there can be no difficulty in coming at once to the conclusion, that we ought not to observé such days. S. E. PURcell.

Gravesend.

No. 3.

In the undisputed works of Plutarch as many as thirteen instances occur of the use of the word baptizo: to these may be added two others, found in tracts which are commonly inserted among his writings, but as to which his authorship is somewhat doubtful.* Of the above instances four are met with in the "Parallel Lives," which we have already mentioned, and the remainder in what are called Plutarch's "Moral Works." Taking them up according to this order, we propose, as in our former paper on Josephus, to present so much of the context of each example as shall enable the readers of "The Church" to judge of the force of the term for themselves.

I.

The first instance which offers itself is contained in the interesting relation which Plutarch gives us of the wonderful mechanical apparatus employed by Archimedes at the siege of Syracuse. He describes the Syracusans under the direction of this eminent man, as sinking some of the enemies' ships by means of enormous beams suddenly let down upon them, and then adds:

"Others, by means of iron hands or grapnels resembling the beaks of cranes, they hoisted up from their prows till they stood perpendicular, and [then] baptized on their sterns."-Vit. Marcel. 2 15.

11.

The next instance of the term is in a very different connection. It occurs in the "Life of Alexander," and in the description of the luxurious march of his army through the province of Carmania. During this march', says the historian,

"You would see neither buckler, nor helmet, nor spear, but all along the road the soldiers, with cups, or horns, or Thericlean goblets, baptizing out of large casks and bowls, drank to each other, some of them continuing their march at the same time, but others sitting, as if at table."-Vit. Aiexan. 2 67.

III.

We meet with our next instance of the employment of the term in the "Life of Cæsar." During one part of his stay at Alexandria, that celebrated general, we are told, was exposed to such danger from his enemies that he was obliged to throw himself into the sea and swim for his life. All this time, says Plutarch,

"He is said to have held several papers in his hands, which he would not let go, although assailed with missiles and baptized, but holding them above the water with one haud he swam with the other." -Vit. Cæs. 49.

IV.

Our remaining instance from the "Lives" is taken from that of the emperor Galba:"It can hardly be supposed," says Plutarch, "that this emperor would have adopted Otho as his heir even to his private property, knowing how licentious and profuse he was in his habits, and

that he was baptized with a debt of fifty millions of drachmæ."-Vit. Gal. § 21.

1 V.

In quoting from the Moral Works of Plutarch, we notice, first, a passage which occurs in his treatise on the education of children. He thus illustrates the mischief done by some parents to their children through an over-anxiety to push them forward:

"Just as plants," he remarks, "are nourished by a moderate supply of water, but are choked by a superabundance, so the soul from well-proportioned labours acquires vigour, but by inordinate ones is baptized."-De Educ. Lib. § 13.

VI.

In the next passage where the word occurs, Plutarch is exposing the absurd fears of the superstitious, who allow the same phantoms which have harassed them by night, to disturb their peace by day. He represents such persons as becoming the easy dupes of religious impostors, who would be likely to give them such counsels as the following:

"Baptize yourselves in the sea, invoke some sorceress, and sit a whole day on the earth."De Superstit. 3.

VII.

Our next example of the use of the word is found in the treatise entitled, "The Genius or Demon of Socrates." The conduct of such demons, he observes, towards ourselves is like our own conduct towards persons whom we see in danger of drowning. If these unfortunates are near the shore,-near enough, that is to say, to be within our reach in any manner, we eagerly render them assistance; but if they are far out in the ocean, we content ourselves with looking on :

"So," he observes, "these divinities leave such of us as are baptized (i. e., voluntarily) by the affairs [of life] to struggle out for ourselves, and to bear [our troubles] patiently, and to rely on our own efforts for getting safely into harbour."-De Gen. Socr. 23.

VIII.

Comparing the state of persons quite intoxicated with that of others partially so, he remarks of the latter,

"Only the mind of such persons is confused; its impulses their bodies are still able to obey, not being yet baptized."-Symp. Lib. iii. Q. viii. 2 2.

IX.

We quote next from a tract entitled, "Political Precepts," which will shew our

author somewhat more to advantage. He is enforcing on those who would engage in public business, the importance of a superiority not more to avarice than to ambition:

"Just," he says, "as a mariner who had sailed safely by the Syrtis, but was afterwards wrecked in the Straits, would have little to boast of; so he who keeps his hands clean from the public mouey, but is convicted of malversation as to dignities or honours, is dashed against an elevated promontory, it is true, but is baptized notwithstanding."-Reip. Ger. Præcep. 227.

X.

"Why," asks Plutarch, in the next instance where he employs the word, and which is in a heading to some " Physical Questions" which he proposes,

"Why do persons pour sea [water] on wine? and why do they say that some fishermen once received an oracle ordering them to baptize Bacchus towards the sea?"-Quæst. Natur. § 10.

XI.

Our readers will, we hope, find more to interest them in the next example, which is taken from a treatise "On the Sagacity of Animals." As an instance of this, Plutarch cites the case of a mule employed to carry salt, which having accidentally slipped once while crossing a river, perceived, on getting up again, that the water had made its load lighter:

"Ever after," Plutarch states, "the shrewd animal, when crossing the same stream, would lower and baptize the salt of its own accord, stooping down and leaning to each side [successively]."* -De Solert. Anim. § 16.

XII.

In the same discussion one of the disputants complains thus of his adversary in argument:

"This fine fellow sets on us just as a sober combatant would on others who might be suffering from a yesterday's debauch, and be still baptized." -Id. § 23.

XIII.

Lastly, in a piece entitled, "Gryllus," Agamemnon, who is enamoured of one Argynnus, is represented as baptizing himself in the lake Copais, with the view of extinguishing his passion.

On a review of the above quotations, little doubt, we think, can be felt with regard to the significance of the word in these instances, where it is not figuratively used. In almost all of these it is plainly equivalent to "dip," "plunge," "immerse,"

"sink," or "submerge." Such are, e. g., examples 1, 2, 6, 9, 11, and 13. What is meant by Cæsar's baptism (No. 3), can only be, that he was under the necessity of diving continually, or keeping his head under water. Some obscurity attaches to No. 10, from the unusual preposition employed; we are inclined ourselves to regard it as an instance of what is called the pregnant mode of expression, viz., that the fishermen were to bring Dionysius to the sea, and then baptize him; but as this is uncertain, we forbear to press any conclusion from this example. Nos. 8 and 12 differ only from No. 4 quoted on Josephus, in that the nature of the saturation is not specified. "Drenched " would, in each of these cases, be the nearest equivalent term in our language. The remaining instances, viz., Nos. 4, 5, and 7, are all figurative; but it is not difficult to see that the idea of a pressure, more or less overwhelming, is involved in each of them. Liddell, now the chief authority as a Greek lexicographer, translates No. 4, "over head and ears in debt."

As it respects the two disputed passages

which yet remain to be noticed, the one is so fragmentary that it can throw no light, either way, on the point under question ;* the other is part of a grammatical disquisition, in which the nature of emphasis is explained. As an instance of emphatical expression, a line is quoted from Homer, in which a sword is said to be warmed with the blood [it had spilt], and the criticism is, that there was the more emphasis in this expression, inasmuch as the sword was so baptized as to be warmed. Those of our readers who will not think the trouble too great to refer to the article in the November number of "The Church," will see that this is an instance quite analogous to example 8 there quoted.

If our readers are not tired of these classical discussions, we shall hope, in the course of the summer, to present them with a like analysis of the evidence from Strabo on the subject, together with such informa→ tion as may be suitable respecting the writer; for both of which purposes, how ever, a single paper will be sufficient. Stepney College.

SOME PASSAGES FROM THE LIFE OF A CONVERT FROM ANGLO-CATHOLICISM TO THE TRUTH AS IT IS IN JESUS: A NARRATIVE OF FACTS. Pp. 48. Bath: Binns and Goodwin.

This little work will be read with interest by many; with a considerable class it will have more weight than a fuller or more profound argument. There are some things in it of which we could not entirely approve, but the spirit in which it is written is earnest and pious. The writer was "brought up" in the Church of England. The picture he gives of the state of things in the locality in which he at first resided, is applicable, we fear, to too many others. "The clergyman, at the time of which I write, was generally known as being one of the principal magistrates, the man possessing the greatest political influence in the neighbourhood where he resided, and a conversational, sociable sort of person. Of

him as a 'spiritual' man persons never gave a thought; and all the intercourse about their souls he ever had with the people professedly under his charge was when he administered the sacrament to them on their sick-beds, as a viaticum and passport to some undefined happy state of existence, the thought in the mind being rather an escape from hell than an entrance into heaven. 'Service was performed' (such was the expression in common use) once on Sunday, at which all the respectable inhabitants of the place attended, paid little attention to the sermon (which was always omitted on Sacrament Sunday), and none to the prayers, and departed satisfied with themselves and their religious exercises, for another week. No thought that the blessed Jesus, who came from God and went to God,' was the author of this socalled worship, or that He was in any measure recognized in it, ever entered my

mind, or the minds of any. The minister was one who knew not God, and obeyed not the gospel of the Lord Jesus Christ, and who was as little troubled as any of the flock about anything beyond this solitary Sunday service." The author was led to adopt Tractarian views, even the extreme one, which he states to be common among Anglicans, that "no person could be saved except he had been baptized in the Greek, Anglican, or Romish Church; and that all who were not identified with episcopacy (as at present commonly understood by these systems), were heretics and schismatics, doomed to eternal perdition." He was, however, afterwards made to see the unscripturalness of these views, and hold the truth as it is in Jesus. "Dating from my new birth," " he says, "I am now seven years old. Seven years have passed since I awoke to life and light. That period has unquestionably been the stormiest and most eventful of my life; it has been eventful in trial, disappointment, suffering, and sorrow; but I can deliberately say, that, in all, the hope set before me' has proved an anchor of the soul, sure and steadfast.' The sense of God's love and adoption I have never been permitted to lose. Variation, change, and weakness there have been, I sorrowfully acknowledge, but God's heart to me has been ever the same; I have confessed my sins, and proved his faithfulness and justice in forgiving my sins, and in cleansing me from all unrighteousness.' If I have wandered from my Saviour for a moment, or ever been tempted, like Peter, to deny Him, sorrow and repentance have been the result. I have found no satisfaction, no peace, at a distance from Him. God's 'favour is' to me 'life, and his loving-kindness better than life.' Beloved friends, I stand, as it were, at this seventh milestone of my journey, to tell you that I have had a faithful and trustworthy Guide,-one who has saved me from many a danger, delivered me out of many a difficulty, upheld me when I was faint and weary, and brought me, in spite of all the hindrances, 'by a right way.' 'Hitherto the Lord hath helped me.""

THE VOICE OF SCRIPTURE ON THE WorSHIP OF GOD IN PUBLIC. BY SPENCER MURCH. Pp. 49. London: Houlston and Stoneman.

A very useful manual, comprising an arranged collection of Scripture passages bearing upon public worship, with the

author's view of their meaning and application. It deserves, and will repay, careful perusal; though there are some things in it upon which each reader will have to form his own opinion. With respect to the admission of a member into a church, the author says, "It is enough that a brother, in whose judgment we have confidence, introduce him as a believer:" the Lord'sSupper, he thinks, should be observed every Lord's-day: "the collection for the poor saints" he considers an urgent duty, and one not now sufficiently attended to: he would have all "church meetings" public: he would practise "the ordinance of Salutation:" respecting the Sabbath, his view is the same as that of the late Dr. Carson, whose essay on the subject, in an abridged form, he adopts as a part of his pamphlet. Mr. Murch concludes in the following words, with the spirit of which we entirely sympathise:

"Be thou like the first Apostles

Be thou like heroic Paul;
If a free thought seek expression,
Speak it boldly-speak it all.
"Face thine enemies-accusers;

Scorn the prison, rack, or rod;
And if thou hast a truth to utter,

Speak! and leave the rest to God." FRIENDSHIP WITH GOD: A SERMON. BY

CHARLES STANFORD OF DEVIZES. WITH A PREFACE BY JOHN SHEPPARD, ESQ. Pp. 26.

An admirable and interesting sermon, from Isaiah xli. 8, fully justifying the request that it should be printed. An extract will be found among our "Miscellaneous."

Recent Publications.

A Guide to the Pronunciating Scripture Proper Names. By the Rev. J. Thompson, M.A. (Pp. 68. London: Houlston and Stoneman.)

Take Advice! addressed to Church Members. By the late Rev. James Smith. (Pp. 28. London: J. Kennedy.)

Anti-Popery: a Lecture. By James Hoby, D.D. (Pp. 30. London: Houlston and Stoneman.)

The Holiness of Christ Maintained; being a Glance at the Statements of Scripture respecting the Imputation of Sin to JesusChrist, his Suretiship, and Substitutionary Work, &c. Eight Letters, by Thomas Crumpton. Pp. 55. (London: Houlston and Stoneman.)

THE NEW BOOK.

"Another new thing, Cecil!"

"That is right, uncle! that is right! I do love to hear you say, 'Another new thing!' How old is the new thing that you are going to tell me of?"

"Only five or six thousand

years."

"Five or six thousand years; and yet you call it new!"

"Yes, Cecil; I call it new on account of the new purpose to which you are to apply it. The new thing you are about to hear of I shall call a new book, and you must learn to read it."

"But has it any pictures in it ?"

"Pictures! It has nothing but pictures in it! Some of these are grave, some fearful, some beautiful, and others so transporting that you cannot look at them without the tears coming into your eyes in a moment."

"Shew it me, uncle! shew it me! Are there many pictures in it ?"

"It is made up of pictures-thousands of pictures; and then they are so large."

"Thousands of large pictures! Oh, let us have the book spread out on the great round table! I see we shall have a fine treat. The book! the book, uncle! The new book!"

"As to spreading out the new book on the great round table, that will be impossible; for it is far too large for any table to hold it."

"I never heard of such a thing! A book larger than the great round table! That must be a curiosity! We will open it then on the parlour floor."

"The parlour floor is not half big enough."

"Uncle, you astonish me! But we must have the book opened, however big it may be; we shall find room for it on the lawn, I am sure."

"Not so, Cecil; for the book of which I have been speaking is bigger than the world!"

"What! bigger than the world! Now, uncle, how can you possibly make it out that this new book, let it be what it will, is bigger than the world ?"

"I think that you will admit that it is so, when I tell you that the new book is THE SKY, and that the pictures are the heavenly

bodies and the beautiful clouds which adorn it."

"The sky! But why should you call it a book? A book is to be read, and how can we read the sky ?"

"With a little instruction I trust you will be able to read it very well. You have heard of the two great books of our heavenly Father-the book of Revelation and that of Creation. Now, if creation be called a book, why should I not call the sky a book, if I find that it sets forth much of our great Creator, which I am able to read ?"

"Oh! how I should like to be able to read the book of the sky!"

"Astronomers read the book of the sky, philosophers read it, and why should not christians? Yet, among the thousands who are daily looking at the pictures of this book, how few are there who comprehend what they mean! Thousands have not yet learned the alphabet of the skies. But listen, while I explain the language of a few of these pictures; for God speaks by them to us, and we ought to understand Him. When we see above our heads at night the great book of the sky opened, and the glowing picture of the stars spread out before us, it is as though God was manifesting his wisdom, power, and goodness to us; and the language of the picture is 'Believe me!""

"I knew you would make it come right."

"When the tempest is abroad, and the big black clouds hang heavy in the air,when the forked lightnings flash to and fro, and the bursting thunder seems to shake the solid earth and the heavens,-when the rain comes down like a deluge! what says the awful picture of the skies? It says, as distinctly as if the voice of the Holy One was heard, Fear me!'"

"That is an awful picture! I seem to understand all that you mean now, uncle."

"When the storm has passed by, and the rain has subsided,-when the heavens are lit up on one side by the glorious sun, and spanned on the other by the glowing rainbow, the picture of the sky appeals to every eye and heart. God speaks through it, and his language is,' Trust me!'"

"Better and better! I do see that you may really read the pictures in the sky."