applied to the dipping of hyssop in blood (Exod. xii. 22.); the dipping of the foot in oil (Deut. xxxiii. 24.), or in water (Josh. iii. 15.), or in blood (Psal. Ixviii. 24.); in the latter passage answering to the Hebrew word (machatz), to plunge in or imbrue, and in the others to (taval) to dip, immerge, plunge, dye; and, like this word, the Syriac yy appears primarily to denote to dip, and thence to tinge or dye with a certain colour, which is usually, though not always, performed by dipping. Agreeably to this the learned Castell explains it by tinxit, intingendo lavit, abluit, (baptizavit), infecit," to dip, wash by dipping, wash, (baptize) dye." But, beside this, the word which is always used to denote baptism, in the ancient Syriac version of the New Testament, is not yy but Ty, (amad) which SCHAAF thus explains: abluit se, ablutus, intinctus immersus in aquam, baptizatus est. Aphel, immersit, baptizavit. Heb. TV, stetit. Arab. Ty, re altiore, columná, palo sustinuit, fulsit stabilivit, erexit. Finxit, baptizavit. Conjug. 11, Fulsit sustinuit, columna palove. Baptizavit. Conj. v. Baptizatus fuit. "To wash oneself, to be washed, dipped, immersed in water, baptized. Aphel, to immerse, baptize. Heb. T, to stand. Arab. Ty, to support by a higher thing,-by a pillar or pole, to prop, to make steadfast, erect: to dip, baptize. Conj. II. to prop, support by a column or pole: to baptize. Conjug. v. to be baptised." CASTELL explains it in a similar manner: on which MICHAELIS observes: in hac baptizandi significatione conferunt haud pauci cum Hebraico, stetit, ita ut, stare, sit, stare in flumine, illoque mergi. Mihi verisimilius, diversum plane ab, (Heb.) Ty literumque aliqua permutatione ortum ex (Arab.) ney submergere. "In this signification of baptising not a few have compared it with the Hebrew Ty, to stand, so that to stand might be to stand in a river, and to be immersed in it. To me it appears more likely to be quite distinct from (the Heb.) TV, and to be derived by a permutation of a letter from (the Arab.) ny, to dip, or plunge. Having thus investigated the true sense of the Syriac words used for baptism, I think the weight of evidence evidently preponderates in favour of immersion. Both words primarily and usually denote to dip or immerge; and cannot, by any exertion, be brought to denote sprinkling or pouring. It is true that Vay is used for variegating with colours by painting or streaking; but this is evidently a secondary sense of the word, derived from the usual mode of dying by dipping; not by sprinkling or pouring, in which sense the word is not used. And, if even this were not the case, the word, which is always used for the Greek Bazw, is clearly to dip or immerge, or wash by immersion. "As we are now at the fountain head," and "are bound to acknowledge that our Lord, as well as John the Baptist, employed," not "this Syriac word," that is, y, but either of these Syriac terms in the Syriac sense of them; what sense can we suppose Syrians to attach to them? Certainly not that of sprinkling or pouring; but of immersion or washing: "and this illustration admits of no appeal." W. G. the On the Sacred Poetry of the Hebrews. OF POE IC 1MAGERY FROM SACRED TOPICS. AN error which is apt to mislead those who peruse, without sufficient attention and information, writings of so old a date as the poetical writings of the Hebrews, is; that of accounting vulgar, mean, or obscure, passages which were probably regarded among the most perspicuous and sublime by the people to whom they were addressed. Now, if with respect even to that imagery which is borrowed from objects of nature and of common life (of which we have just been treating), a caution against such an error was proper, it will surely be still more necessary with respect to that which is borrowed from the sacred mysteries of religion. For, though much of that imagery, which was taken by the Hebrew writers from the general face of nature, or from the customs of common life, was peculiar to their own country, yet much, it must be confessed, was equally familiar to the rest of the world; but that which was suggested by the rites and ceremonies of religion, was altogether peculiar to themselves, and was but little known beyond the limits of Judæa. Since, therefore, this topic in particular seems to involve many such difficulties and inconveniences, it appears deserving of a a serious investigation; and such investigation will tend to restore, in some degree, the real majesty of the Hebrew poetry, which seems to have shone forth in former times with no ordinary splendour. The religion of the Hebrews embraced a very extensive circle of divine and human economy. It not only included all that regarded the worship of God; it extended even to the regulation of the commonwealth, the ratification of the laws, the forms and administration of justice, and nearly all the relations of civil and domestic life. With them almost every point of conduct was connected, either directly or indirectly, with their religion. Things which were held least in esteem by other nations, bore among them the sanction of divine authority, and had a very close alliance with both the more serious concerns of life and the sacred ceremonies. On these accounts it happens, in the first place, that abundance of metaphors occur in the Hebrew poetry deduced from sacred subjects; and further, that there is a necessity for the most diligent observation, lest that very connexion with the affairs of religion should escape us. For, should we be mistaken in so material a point-should we erroneously account as common or profane what is in its nature divine; or should we rank among the mean and the vulgar, sentiments and images which are sacred and sublime—it is incredible how much the strength of the language, and the force and majesty of the ideas, will be destroyed. Nothing in nature, indeed, can be so conducive to the priests, the force of which, therefore, no modern language can express. No imagery, indeed, which the Hebrew writers could employ, was equally adapted with this to the display (as far as the human powers can conceive or depict the subject) of the infinite majesty of God. "JEHOVAH" is therefore introduced by the Psalmist, as "clothed with glory and with strength," he is "girded with power+;" which are the very terms appropriated to the describing of the dress and ornaments of the priests. Thus far may appear plain and indisputable ; but there are other passages, the beauty of which lies still more remote from common observation. In that most perfect ode, which celebrates the immen. sity of the omnipresent Deity, and the wisdom of the divine Artificer in forming the human body, the author uses a metaphor derived from the most subtle art of the Phrygian workman : When I was formed in the secret place, When I was wrought with a needle in the depths of the earth. Whoever observes this (in truth he will not be able to observe it in the common translations), and at the same time reflects upon the wonderful mechanism of the human body, the various implications of the veins, arteries, fibres, and membranes; the "undescribable texture" of the whole fabric; may, indeed, feel the beauty ad gracefulness of this well-adapted metaphor, but will miss much of its force and sublimity, unless he be apprized that the art of designing in needle-work was wholly dedicated to the use of the sanctuary, and, by a direct precept of the divine law, chiefly employed in furnishing a part of the sacerdotal habit§, and the veils for the entrance of the tabernacle. Thus, the poet compares the wisdom of the divine Artificer with the most estimable of human arts, that art which was dignified by being consecrated altogether to the use of religion; and the workmanship of which was so exquisite, that even the sacred writings seem to attribute it to a supernatural guidance.|| Another topic may also be adduced, which will suggest several remarkable examples to this purpose. There is one of the Hebrew poems, which has been long since distinguished by universal approbation; the subject is the wisdom and design of the Creator in the formation of the universe;-it will be easily perceived that we have in view the hundred and fourth Psalm. The exordium is most sublime, and consists of a delineation of the divine Majesty and power, as exemplified in the admirable constitution of nature. On this subject, since it is absolutely necessary to employ figurative language, the poet has introduced such metaphors as were accounted by the Hebrews the most magnificent and most worthy; for all of them are borrowed from the Tabernacle: but it will be necessary to quote the passage itself, and to endeavour to explain it as briefly as possible. Exod. xxviii. 39; xxvi. 36; xxvii. 16. Compare Ezek. xvi. 10, 13, 18. The poet first expresses his sense of the greatness and power of the Deity in plain and familiar language; and then breaks out in metaphor : Thou art invested with majesty and glory. Where observe the word (labash, to invest) is the word always used to express the ceremony of putting on the sacerdotal ornaments. Covering thyself with light as with a garment. The Light in the Holy of Holies, the manifest symbol of the divine Presence, is figured under this idea*; and this singular example is made use of figuratively to express the universal and ineffable glory of God. Stretching out the heavens as a curtain: (yeringnah) is the word made use of, and is the very name of those curtains with which the Tabernacle was covered at the top and round about. The Seventy seem to have had this in view, when they render it woedeppw (as a skint; whence the Vulgate sicut pellem (which is a literal translation of the Septuagint); and another of the old translators depμa, a hide or skin. Laying the beams of his chambers in the waters: In these words the poet admirably expresses the nature of the air, which, from various and floating elements, is formed into one regular and uniform mass, by a metaphor drawn from the singular construction of the Tabernacle for it consisted of many different parts, which might be easily separated, but which were united by a curious and artful junction and adaptation to each other. He proceeds: Making the clouds his chariot; Walking upon the wings of the wind: He had before exhibited the divine Majesty under the appearance which it assumed in the Holy of Holies, that of a bright and dazzling light he now describes it according to that which it assumed, when God accompanied the ark in the pillar of a cloud, which was carried along through the atmosphere. That vehicle of divine Presence is, indeed, distinguished in the Sacred History by the particular appellation of a chariot.‡ Making the winds his messengers, The elements are described as prompt and ready in executing the commands of JEHOVAH, as angels, messengers, or ministers serving at the Tabernacle, the Hebrew word being exactly expressive of the latter sense. Who founded the earth upon its bases: *See Exod. xl. 34-38. Lev. xvi. 2. Numb. ix. 15, 16. 1 Kings, viii 10, 2 Chron. vii 1, 2. A similar allusion, Isai. iv. 5 lx. 2, 19. Zech. ii. 5 Rev. xxi. 23. 11. + Compare Exod. xxvi. 7, &c. with the Septuagint. 1 Chron xxviii. 18. See also Ecclus. xlix. 8. "I will not," to the voice of parental solicitation, and in some happier moment repent, and obey the command which they opposed, Human sagacity is frustrated and human penetration deceived. The first is made last, and the last becomes first. The little, therefore, that man knows is confined to the present; and that little is slowly acquired. The standard of our power is not reached at once. The child advances by tardy degrees to the maturity of his judgment; and by the aid of much culture attains at length "the fulness of the stature" of his mind. Every day adds some stroke to the painting; widens and swells the original outline; till years give harmony, consistency, and beauty to the whole piece. Our conceptions are always rude at first; and are moulded into shape, or polished into splendour, by the hand of time. We find occasion often to alter our original plan; often to deviate from it; often to abandon the first idea altogether. The most simple device of art required time to bring it to perfection. The rudest hut of our forefathers was not erected in one day and in that rough outline are to be traced the principles upon which the palace of the monarch, and the temple of religion, were afterwards, by the wonderful progression of human powers towards perpetual improvement, founded. Such is man!-capable of almost boundless advancement, yet in his clearest conceptions and his wisest arrangements, requiring time to touch and to retouch, to alter and to deliberate, to prosecute and to mature his designs. : But God is the same perfectly wise Being from first to last. His ways are not as our ways, and his thoughts are not as our thoughts; his understanding is infinite." His conceptions and plans are complete from the beginning. Years can add nothing to the stores of his knowledge. The magnitude and extent of his schemes perplex, distract and overwhelm us. We are unable to hold the several links of the infinite chain together; and living but an hour we cannot comprehend designs which grasp eternity. The past, the present, and the future, are all before him, are all alike to him. His purpose, his providence, and his work are all united. Thousands of years may intervene between the design and its accomplishment, but the thread is unbroken. A few months delay in our plans abates our ardour, and frequently makes us relinquish them altogether. But centuries revolve, and the purpose of Deity continues the same; his providence is silently and secretly fulfilling his pleasure; and the issue although delayed to the thousandth year, is infallibly certain. Whenever he has poured a little ray of light upon the future, and directed the human eye to follow it, and the human tongue to declare it, the event has justified the prediction; and the inference is irresistible, that while man "knoweth not what a day may bring forth;" God" sees the end from the beginning." Every thing that is excellent and desirable has its counterfeit. Revelation has sometimes had her claims denied; and sometimes her majesty imitated; but unaltered by any mode of attack, and disdaining to shrink from inquiry, she submits her pure gold to the crucible of truth, secure that it shall come brighter from that furnace |