from the water; it is a symbolical immersion, in which the believer goes, in a sublime and solemn trust, into a figurative burial, dying to sin for a life with Christ; and just as far as Mr. Dale’s distinction holds good (which even thus far _he_ has not established), _baptizo_, and not _bapto_ is the only suitable designation of the baptismal ordinance. The early Israelites were baptized to Moses in the cloud and in the sea. They emerged indeed, and were intended to emerge at last. But it was in their wondrous march, through that long and fearful night, with the double wall of water rolled up on each side, and the column of fiery cloud stretching its enshrouding folds above them,—it was in this, and not in the closing emersion that they were baptized into their allegiance to their great Lawgiver and Leader.”[103] Footnote 102: The Meaning and Use of Baptizein, p. 88. Footnote 103: Review of Dale’s Classic Baptism, in the _Baptist Quarterly_, Of the baptism of Israel, we shall take notice hereafter. In these passages, it is evident that the distinguished professor 1869, pp. 142, 143. is as much disturbed at the apparition of his own raising as is Dr. Conant. At first he seems determined to face it squarely, and calls upon his Baptist brethren to look and see that it is nothing dangerous. But suddenly, he crosses himself, and starts back in a hurried talk of the resurrection of Christ and the rising of his people to newness of life; all of which is very true and precious, but, has no more to do with the question in hand, himself being witness, than has the doctrine of original sin. The question is, the meaning of _baptizo_, and the professor admits that it has no part in the resurrection. The very perplexing position in which he found himself, is some apology for the confusion of ideas and the incongruities which appear in his statements. He is discussing the relative merits of the two words _bapto_ and _baptizo_. The former, in its primary and ordinary meaning, he can but acknowledge, engages both to put its subject into the water and take him out again; while _baptizo_ only puts him in. The latter, says the professor, was chosen because of this its distinctive import, because the command was, _not_ “to put the people into the water and take them out again; but to put them under the water,—to submerge them.” But before he is done, we are told that the coming out, “though essential to the completeness of the transaction _could_ not be included in the designation of the rite.” Does “the transaction,” here mean the life saving operation which he confides to the “instinctive love of life, common sense,” etc? Or, are we correct in supposing it to mean that baptismal rite which he is discussing? And if the latter be the design, how is the statement to be reconciled with the reason just before given for the employment of _baptizo_, because it does _not_ take the subject out of the water, while _bapto_ does? Waiving this difficulty, the