The Southern Pulpit (Richmond, Jackson & Lafferty), for February, leads off with a sermon from the great master on "Boldness of Apostolic Preaching." O who can discourse like our gifted colleague, Dr. Lipscomb? What eloquence is here! How admirably he brings out "the power of Christ's resurrection" in describing, and accounting for, "the boldness of Peter and John"! Get this sermon, everybody, and read it. You need not read that which follows: we have read it before its appearance in this vehicle, where it seems out of place. Unconditional, personal, and eternal election-no mind of man can believe it—of course, not the master-mind that wrote this sophistical discourse. But the editors know their cue-we predict a future number of the Pulpit will discourse to us of a very different election from that which unconditionally gives a few poor sinners to Christ to be saved by him, and lets the devil have the rest to be damned, without any possibility of salvation; for none can be saved except by Christ. Tell it not to the Atheists, publish it not to the Agnostics, lest they call it Christianity, and triumph over its refu tation.

The Homiletic Monthly (I. K. Funk, D.D., Editor, New York, $2 50), for March, is replete with matter ad rem. This number contains a protest against the use of unfermented grape-juice at the Lord's Table, as it is frequently nauseating, and is not wine. The writer thinks one who has been a drunkard is not very radically reformed who cannot take a spoonful of wine in the Lord's Supper without risk. That is what we have always said. Another writer thinks that the doctrine of eternal punishment would be promoted by extending probation to the other world. Is there any scriptural basis for this? Joseph Parker's satire, "Job's Comforters; or, Scientific Sympathy," shows the beggarliness of science apart from faith.

The Methodist Quarterly Review (D. D. Whedon, LL.D., Editor, New York, $2 60), for January, has a fine bill of fare. Weber's System of Theology of the Old Synagogue of Palestine; Documentary Origin of Genesis; Relation of the Pulpit to Skeptical Scientific Theories; The Problem of our Church Benevolences; George Bonner, the Pioneer of American Antislavery; The Methodist Ecumenical Conference; Kennicott's Collation of Hebrew Manuscripts; Was Jesus a Wine-bibber? These are taking themes. The editor's departments are rich as usual.

The Literary World (Boston), for March 11, says, "Professor Stark is giving a course of Lectures in Louisville, to large and interested audiences, on the English Language." We read some of these Lectures in the Courier-Journal. They evince great research, and intimate acquaintance with our mother-tongue. The same paper announces the death of the great lexicographer, the Rev. James Storinworth, in Edinburgh, Feb. 5. He was once a missionary at Stennis, Orkney.

Chambers's Journal, for January 28, 1882, contains "Our Jubilee Year: Reminiscences of a Long and Busy Life." It is written by the senior brother, William Chambers, LL D., who fifty years ago wrote the introductory article, Feb. 4, 1832. It is a fine specimen of narrative old age, the venerable writer being as old as the present century. What a remarkable life has his been! What a canny Scotsman he is! He eschewed party politics and religion in his Journal, which has had an immense circulation both sides of the water-on all sides where our language is spoken. We are pleased to see that he trusts God may grant him life and sufficient health to complete the restoration of the Cathedral Church of St. Giles, Edinburgh, on which he has set his heart. We heartily say amen to his prayer.

The Nineteenth Century, for January, contains a forcible reply to "The Biologists on Vivisection," by R. H. Hutton. The Fortnightly Review, for January, has a scorching article by Frances Power Cobbe—“ Vivisection-Four Replies "-concluding in this summary way: "We therefore ask of Parliament the total prohibition of Vivisection." The cruelties perpetrated by some experimenters are appalling, and the advantages to science may be overrated-but is "total prohibition" the proper course?

The Literary World pours deserved contempt upon Augustus Radcliffe Grote's "New Infidelity." This astute writer warns us to give up all appeals to the intellect in the interest of religion, and confine ourselves to the affections. There is no medium between Rationalism and Romanism; so we must be infidels in the intellect, and papists in the affections! The man is crazy!

Harper's Young People, 1881 (Harper & Bros., New York).— Messrs. Wheeler & Osborn have laid on our table this elegant volume. Its pictures, stories, etc., will delight the heart of many a child-and children of a larger growth may spend an hour on a rainy day very pleasantly in turning over its dainty pages. This popular monthly magazine is cheap at $1 50 a year. Young people will be sure to love it.

The Advocate of Missions, A. W. Wilson, D.D., Secretary of the Board of Missions of the Methodist Episcopal Church, South, Editor. 50 cents. This is a capital monthly. It has developed into a necessity. The accomplished Secretary has put brains into it, and brains are needed in the Mission-work. We hope the Board of Missions will see to the continuation of this monthly, even though the low subscription - price will not pay for its execution-the editing being gratis.

The Gospel in All Lands is "A Mission Weekly," published in New York, by Eugene R. Smith, at $2 a year. We like its tone and spirit. The number for Feb. 16 contains a good account of our Mexican work.

The Literary World, of March 11, gives large space to Mr. Browning and his poetry, and the Browning Society. F. J. Furnivall is very enthusiastic. He says Mr. Browning "holds resolutely to the God in whose image he is made, and who, he knows, will conquer all evil, and lose no soul that he has once created." Mr. Tennyson entertains the same "larger hope," but he is not so sure of it as Mr. Furnivall. But how does he know that no sinner will perish? Christ "lost" Judas, because he could not interfere with his free-agency. But the Bible, with the men of this generation, is not "the judge which ends the strife."

The Southern Pulpit (Richmond, Jackson & Lafferty), for March, is rich: specially valuable is Dr. Granbery's timely and orthodox discourse on "Capital and Production." O it is a noble specimen of sound Arminian Synergism! Without grace no man can be saved; by grace every man may be saved. What a contrast to a discourse of another divine in a previous number of the Pulpit, which makes salvation inevita ble to a few, and damnation inevitable to all the rest!

Tennessee Baptist Convention. Seventh Annual Meeting, held with the Central Baptist Church, Nashville, Tenn., Nov. 10-12, 1881.— We have been courteously favored with a copy of this annual. We looked in on the Convention, while in session, and was pleased to see so much vitality among our Baptist brethren.

Lippincott's Magazine (Philadelphia, $3) has been giving us some capital articles on the Gulf Coast. The scenes in and around Pensacola are admirably sketched and described. The current numbers are excellent.

The Expositor (London, Hodder & Stoughton), for March, leads off with another crushing article by the Rev. Canon Evans, M.A.: "Critical Remarks on the Translation of the Revised Version." It is merciless.

NOTES AND QUERIES.

OUR PRESENT NUMBER.

OUR present number is not what we contemplated when it was begun. We placed some articles-our own and others-upon the file, but we have had to yield to circumstances, and substitute others. It was thought desirable to make this largely a missionary number—hence, in addition to our leading article, "Halieutics," Dr. Kelley contributes a capital essay on "The First Duty of the Church"-that is, to convert the world. The excellent communication on "The Ecumenical Conference" could not well be postponed, nor could that on "The Approaching General Conference." Mr. Stevenson's paper on "Dr. Adam Clarke and his Biographers" will be read with great interest; so will "John Wesley neither an Autocrat nor a Bigot." Alas! that we have had to perform the painful task of preparing an article on "The Late Bishop Wightman." How sadly does that sound! But we shall soon rejoin our glorified friend in the skies. "The New Revision Reviewed" was demanded by the force of current events. We are sorry that we had to compress the article, as we had abundance of interesting matter called forth by the controversy now waging. "Literary Notices" and "Notes and Queries" are in keeping with previous issues. The demand for matter of this sort comes from all quarters, and we must furnish a reasonable supply. We have a good list of capital communications on file we hope contributors will condone the postponement of their insertion; they are sound enough to keep.

CATABAPTISTS.

WEBSTER gives a contradictory definition of Catabaptist: "Properly from karaßantitew, to dip in, but in this sense formed of kará, against, and Barriors, baptizer. (Eccl.) One who opposes baptism. [Obs.]" Richardson gives a quotation from "Featley (properly, Daniel Fealty, D.D.) Dippers' Dipt": "The name Anabaptist is derived from the preposition ava and Barrica, and signifieth a rebaptizer; or at least such an one who alloweth of, and maintaineth, rebaptizing: they are called also Catabaptists, from the preposition kara, and Barrio, signifying an abuser or profaner of baptism. For indeed every Anabaptist is also a Catabaptist; the reiteration of that sacrament of our entrance into the Church, and seal of our new birth in Christ, is a violation and depravation of that holy ordinance." (353)

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Here is nothing about dipping-going down into or under water. Nor is there in the definition of Catabaptists, in the Baptist Encyclopædia of Religious Knowledge: "Opposers of baptism (the Greek preposition kara being here used in the sense of against); either persons who oppose baptism as a rite altogether obsolete, or as applicable only to converts from another religion to Christianity. See Antibaptists.- Williams." In the article on Antibaptists, the Encyclopædia alludes to the "Friends" who oppose baptism; but these are not meant by Antibaptists. Then there is a reference to a writer who signs himself "Agnotus,' who contends that baptism is a proselyting ordinance, and so to be confined to converts from other religions to Christianity; and another writer, signing himself "Vindex," says there are several societies in Ireland of such Antibaptists. But this view allows of the perpetuity of baptism while there are non-Christians to be converted. We have heard only one minister favor this wild notion.

The New York Independent, of Feb 9, has an article which has created some sensation. The editor insists that the Anabaptists baptized by affusion, and not by immersion-only one, Uliman, of all the Swiss Anabaptists having been dipped. The editor says:

We formerly believed that the title "Catabaptist," as applied to the Anabaptists of Germany, was sufficient to show that they were immersionists. The Greek preposition xará in composition was understood by us in this connection to mean "down," and hence we concluded that the term "Catabaptist" was applied to those who baptized downward, or immersed in baptism. This was an erroneous conclusion. The term "Catabaptist” is applied, for example, to Conrad Grebel, Felix Manz, Blaurock, and others, who are shown by contemporary documents to have sprinkled in baptism. In short, none of all those embraced under this title was immersed except Uliman. Also Zwingli himself, in the "Elenchus in Catabaptistarum Strophas," Zur., 1527, p. 82, explains the meaning of the word to be "opposers of baptism." The preposition κará in composition was here used in the sense of "against," and the word "Catabaptist" describes those who opposed the baptism of the Church, and not a class of persons who immersed in baptism. To express it more briefly, the word "Catabaptist" Widertäufer, and not Wiedertäufer. The same explanation is given of the word by Fr. Spanhemius, "Elenchus Controv," 1694, p. 86, under the Greek word kaтaßantioμós. The word "Catabaptist," as employed in Holland, was regularly understood to mean tegendooper, or a person who opposed the baptism of infants, without reference to the mode of it.

In the confession of Bernard Knipperdolling, that was made July 25, 1535, we read: "He says that John Mathys sent two persons-namely, William and Bartholomew of Leiden-into Münster, and introduced Anabaptism there, and baptized the preachers." The preachers received from these apostles of Mathys the baptism he was accustomed to administer, which was by sprinkling. John of Leiden, in his confession of July 25th, 1535, tells how he and others evangelized under the commands of John Mathys, as follows: "And we visited Horn, Inkhuisen, and Alckmar, under the command of the aforesaid John Mathys, and rebaptized all in the name of the Father, Son, and Holy Ghost, with the use of a little water on their head." We therefore conclude that the preachers of Münster were baptized by sprinkling. But by what mode did the Münster preachers themselves baptize? Gresbeck, an