of the world, the Protestant missionary must experience his greatest trials and difficulties from the agents of "the man of sin. No measure will be left untried for leading away the Nestorians from the religion of their fathers, and subjecting them to papal control. A few years ago, a Jesuit offered to the Nestorian Patriarch $10,000, on condition that he would acknowledge allegiance to the Pope; to whom the Patriarch replied, in the emphatic language of Peter to Simon Magus: THY MONEY PERISH WITH THEE. And of late, emissaries from Rome have tendered to him the assurance, that if he will so far become a Catholic as to recognise the supremacy of their master, he shall not only continue to be Patriarch of the Nestorians, but all the Christians of the East shall be added to his jurisdiction! To this, the Patriarch replies: Get thee hence, Satan. The "newest measure" that has been reported to us is a recent order, fresh from the Pope, to the Catholics of these regions, to CANONIZE NESTORIUS, whose memory every Papist has been required, for so many centuries, to curse; and to anathematize the Lutherans, i. e., the Protestant missionaries, with whom they propose also to class such of the Nestorians as shall not go over to the ranks of the Papists. The Nestorians fully understand that this surprising change is intended only to decoy them; and they very naturally spurn the honor thus proffered. And as to being classed with the Lutherans, a brother of the Nestorian Patriarch, and his designated successor, who is now with us, told the Catholics, a few days ago, that he regarded it as an enviable exaltation. As already remarked, Jesuit efforts have succeeded in accomplishing their object on the western side of the Koordish mountains sometimes drawing individuals or families, and sometimes bishops, and in one or two instances a Patriarch, with parts of their flocks, over to the papal standard. But in the province of Ooroomiah and among the Koordish mountains, Catholic influence has hitherto been very limited. The Nestorians of these regions have nobly resisted, and our prayer and hope is, that they may thus continue to resist. But, destitute of vital religion, and subjected to strong temptation, their condition is perilous. Our confidence is in the Lord to keep them. "If God be for us, who can be against us?" Is not the almost miraculous preservation of the Nestorian church from being crushed by the heavy arm of Mohammedan oppression on the one hand, and entangled and destroyed by the wiles of Jesuit emissaries on the other, an animating pledge that the Lord of the church will continue to preserve this venerable remnant ;-that he will even revive and build it up, for the glory of his name and the advancement of his kingdom? May he not have important purposes for it to accomplish-a conspicuous part for it to act, in ushering in the millennial glory of Zion? What position could be more important and advantageous, in its bearing on the conversion of the world, than that occupied by the Nestorians, situated as they are in the centre of Mohammedan dominion? And is it too much to believe, that this ancient church, once so renowned for its missionary efforts, and still possessing such native capabilities, as well as such felicity of location for the renewal of like missionary labors, will again awake from the slumber of ages, and become bright as the sun, fair as the moon, and terrible as an army with banners!—that it will again diffuse such floods of light, as shall put for ever to shame the corrupt abominations of Mohammedanism, roll back the tide of papal influence, which is now setting in so strongly and threatening to overwhelm it, and send forth faithful missionaries of the cross, in such numbers and with such holy zeal, as shall bear the tidings of salvation to every corner of benighted Asia? We confidently look for such results, and that at no very distant period, from the humble efforts which the American churches are now putting forth, for the revival of religion among their Nestorian brethren. These efforts should be vigorously prosecuted; for a great preparatory work remains to be done, and a momentous crisis is near. The signs of the times in this eastern world, betoken the speedy approach of mighty political revolutions. The Mohammedan powers are crumbling to ruin. Christian nations are soon to rule over all the followers of the False Prophet. Mark the recent extension of British sway over the vast regions of Affghanistan! Turkey and Persia are tottering, and would fall at once by their own weight, were they not upheld by rival European governments. The universal catastrophe of Mohammedan dominion cannot, in all human probability, be much longer postponed. And as the religion of Mohammed was propagated and is sustained by the sword, so its overthrow, there can be little doubt, must quickly ensue, when the sword shall be taken from its hands. The Nestorians, therefore, and other Oriental Christians, should be quickly enlightened and prepared to take advantage of these approaching changes,-ready to plant the standard of the cross whenever the trembling fabric of Islamism shall fall, and push the conquests of the gospel still onward, as fast as so mighty a revolution in the circumstances and prospects of this continent shall open the way. This done, and how soon will the kingdoms of this world become the kingdom of our Lord Jesus Christ! ARTICLE II. BAPTISM:-THE IMPORT OF Bαлrio. By Rev. Edward Beecher, President of Illinois College, Jacksonville, Illinois. [Continued from Vol. III., page 371.*] THE principles and leading positions of the argument in regard to the import of ßantico have been stated. This argument involves three main points: 1. The clearing away of irrelevant or false positions, and definitely stating the point really at issue, and the proposition to be maintained-§§ 1-3. 2. The antecedent probability of the meaning claimed, according to the laws of language and of the mind, and from the nature of the subject-§§ 4-7. 3. Philological proof from the writers of Alexandrine Greek and from the fathers-§§ 8-21. § 22. The philological argument is therefore complete, so far as is * Our constant readers will recollect that this discussion was marked as concluded in the Repository for April last, at the page here referred to. This was occasioned by some delay of correspondence, which led to a misunderstanding of the writer's design. We are happy to afford space for the continuance of an argument so cumulative in its power, and the former portions of which have already called forth expressions of high satisfaction from several correspondents both in this country and in England. It will probably be concluded in our No. for April next. The following Errata occurred in the preceding sections of implied in a statement of its principles and leading positions. It is not, however, complete so far as its cumulative power is concerned. A large number of facts still remains, which, in their proper place, will strongly confirm every main position I have assumed. But here the regular operations of the mind are interrupted by the entrance of disturbing forces of great and bewildering power. In every fundamental investigation of the mode of baptism, three inquiries are commonly involved and combined. 1. The import of the word Bantico. 2. The original practice of the church. 3. The full and perfect signification of the rite. The influences of these two last inquiries on the question of philology, I call bewildering and disturbing forces-not because they are not important and legitimate objects of inquiry in their proper sphere; and not because they have no bearing on the main question of the mode-but because they have exercised over the question of philology, an unauthorized though unsuspected power. No attentive observer of the operations of the human mind can have failed to notice, that the impression of an argument, true and sound in itself, is often destroyed by the secret influence of some fact or principle, which does not appear in the discussion. These deep under-currents have frequently a power entirely superior to the logical force of the argument presented, and produce a state of mind which, if expressed in words, would be in substance this: "All this looks well enough; it is quite plausible, to be sure; but still it cannot be true; there must be an error somewhere." States of mind like this-felt but not announced—often do more to break the strength of an argument, than any direct perception of its falsehood. So now, this discussion, in a part of the edition, which the reader is requested to correct, viz. Vol. III. page 41, line 1, after erect, add each. 66 66 66 66 66 66 33 33 42, line 8, for models read modes. 66 line 3, for more read mode. "line 11, for word read mode. 47, line 35, for rigorous read vigorous. 51, line 38, for vaziowo, etc. read vaxivowo etc. 63, line 28, for natural read mutual. 64, line 8, for adopted read adapted. 66 365, lines 18 and 30, for fantηois read ẞáлtiois. 358, line 30, for Rosenmuller read Kuinoel. SECOND SERIES, VOL. V. NO. I. 3 that the philological argument has been stated, I have no doubt that the thought will arise in many a mind: "Well, after all, it is a fact that the early Christians did universally immerse, and did attach great importance to that form; and they surely understood the import of the word as well as we. Besides, the rite is designed to represent, not merely purification from sin, but purification in a way significant of the death and resurrection of Christ, as we are expressly told in Rom. 6: 2, 3, and Col. 2: 12. All these learned philological inquiries are no doubt very fine, and quite plausible; but the single expression, "buried with Christ in baptism," is enough to dissipate them all. Now, while these under-currents of thought are overlooked, it is in vain to attempt to give to the philological argument, however sound in itself, any power at all. As some mighty stream, undermining banks, trees and houses, precipitates them together into the flood, and hurries them along in promiscuous ruin, so do these deep under-currents undermine and lay prostrate the walls of the best-compacted logical fabric. Considerations like these, indeed, produce a greater popular effect than reasonings, however profound. The ideas lie upon the surface, and are therefore easily stated and easily apprehended. It is essential, then, to inquire what are the facts on the first of these points, and what is their bearing on the philological question? Having done this, we may resume and review our investigations. § 23. What, then, are the facts, as it regards the practice of the earlier ages of the church? I am willing freely and fully to concede that, in the primitive church, from the earliest period of which we have any historical accounts, immersion was the mode generally practised, and, except in extraordinary cases, the only mode. I do not mean that these remarks shall apply to the apostolic age, but to the earliest historical ages of the uninspired primitive church. The practice of the apostolic age, I shall consider by itself. After all that has been said upon this point by learned men, it will not be deemed necessary for me to advance proof of the position, that, in the primitive church immersion was the general mode of baptism. No one who has candidly examined the original sources of evidence, will entertain a doubt. If any one does doubt, let him read the articles in Suicer on ανάδυσις and κατάδυσις; or, still better, some of the |