So that

as the liberty of any other, which may produce the effect pointed out. ethizō evidently holds as extensive a circle of action, as ethō, the primitive has, in its first and fecondary, or consequential, senses taken together.

A perfon may habituate himself to a practice and do it either for custom's fake, or from some other motive. Hence, if it is faid of a man, he habituates himself to a certain practice, we are not authorized thence to conclude, that he does it merely for custom's fake, or, on the other hand, to determine, that he acts on the principles of virtue. The term leaves this point uncertain... And while it leaves this point uncertain, this is plain, this derivative is not confined to the first act, or sense of its primitive.

:

This derivative is used in Luke 2. 27. "And he came by the spirit into the temple; and when the parents brought in the child Jesus, to do for him after the custom of the law" (kata to eithismenon tou nomou). Here obferve the clause, "to do for him after the custom of the law," that is, to perform the service which the law required.

We are not to suppose the law required that for: custom or fashion's fake, but the Lawgiver had a wife and good design in his appointment, and we have no reason to doubt the fincerity of those parents spoken of. But while a divine law required a cer

tain service, we have reason to believe it was attended on by them, in the fear of God.

For another instance let us take the verb Doloō, which fignifies to act with deceir, or to deceive.

It is obvious that, if a person deceives another, he thereby adulterates the mind of the other with some wrong idea, with fome idea which should not be infused. If a person acts deceitfully, endeavouring to de✔ceive another, whether he fucceed or not, yet he aims at that effect. It appears the Greeks carried this verb into a fecondary use in this sense, to adulterate, Scapula, in his Lexicon, cites this example, under this sense of the verb (dolofantes tou oinou), adulterating wine. The Apostle uses this word in his 2. Epistle to the Cor. 4. 2. where we read, "nor handling the word of God deceitfully." This expreffion appears to be a circumlocution; but in fome good tranflations it is rendered thus, "nor adulterating the word of God," that is, not corrupting, or mingling error with the word of God. If we read the passage according to the first sense of doloō, acting with deceit or deceitfully the word of God," this doth not appear to me accurate, or natural. Or if we read it thus, "nor deceiving the word of God," this, I think, is no more to the purpose. But if we consider the Apostle as using the term in its

"nor

fecondary fenfe, as fome good translators, have, it appears pertinent, thus, "nor adulterating the word of God."

The derivative (dolizō Scapula defines adultero), to adulterate. This he confid ers as the meaning of dolizo, whether there. is any deceit acted, effected, attempted, or not. This term does not confine to the first sense of its primitive, to act with deceit, or to deceive, nor does it prohibit that act. For instance. A feller of spirits may mix spirits of different qualities, or he may mix water with spirits of an high quality, and do this for his own use, not to impofe on others, and he is not to be confidered as deceiving himself, or as making any fuch attempt. And while he thus adulterates the spirir, this act of his may be expressed by doloō in the secondary or consequential fense of the verb, or by dolizō in, the general sense of that derivative, but. not by doloō in its first sense.

Further. This seller of spirit orders his. fervant to draw the remainder of a certain cask, to fill another which is partly drawn, concluding that remainder about fufficient for that purpose. The servant, having opportunity for the fraud, fills the cask he was to fill, but with water instead of the fpirit in the other cask, and takes that spir, it to himself, unknown to his master. In. this cafe, the fervant acts according to the. fense of doloō in the first act of it, as he

acts a deceitful part, he deceives, and he acts according to the secondary sense of that verb, as he adulterates; and this may be expressed by dolizo, as that implies to adulterate, whether there is any deception or not, or whether there is any fuch at... tempt or not. Hence it appears there may be the act of adulterating, where there is the act of deceiving, and where there is no such act or attempt, and so the derivative, (dolizō) may be used, either where there is the first act of its primitive, or where there is not, it is unconfined in that respect.

Having attended to these examples, let us proceed and attend to Baptō and Bapti

zō

In Hill's Lexicon, Baptō is defined (intingo, mergo, lavo,) to dip in, or dye, that is, to colour or stain, to dip or plunge, to wash..

Scapula, in his Lexicon, defines it by the Latin words, "mergo, immergo, tingo, lavo." By mergo and immergo we may understand him asmeaning to dip, to plunge, or immerse. And while he defines it by tingo, in many cases there may be the act of dipping where there is not a total immerfion. For instance. He adduces an example of a fmith dipping an axe in cold water*, in

* Od. 1. "Os d' ot' aneer chalkeus pelekun megan eee skeparnon ein udati psuchro baptee." English.

which cafe we know it is common to dip the edge of the axe in the water to fix the temper, while a considerable part is held above the water. But in cases of dipping substances in a dye, to colour them, it is common to immerse them.

But it appears that this Latin word tingo*, is not confined to the act of dipping, either wholly or in part. It is reprefented as signifying to dip even where there may be an immersion or partial dipping, also used fignifying to wet, infect, or stain, as where the act is that of anointing, Calepin cites an example of this kind, from Martial (Mentiris Juvenem sinetis Lentine capillis), "Lentin, thou feignest the youth with anointed hair.".."

Now, though it is obvious the ancients < practised anointing their heads, that is, their hair; yet we have no reason to believe their custom was to dip their heads, or hair, in a vesfel of oil, but to apply the oil to their hair. And while tingo was used relative to the act of anointing, we have nor reason to suppose it was designed to convey an idea of actual dipping in such cafes, but we may understand it as used in a

" As when a smith dippeth a great axe or a carpen ter's axe in cold water."

" In epigr. Ef udato krosson ebapse."

" In the epigram, he dippeth the edge into the water." Scapula.

* See Calepin's Dictionary of eight languages.