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 BAPTISM, 
 
 IMPORT AND EXPLICITiNESS OF THE 
 COMMAND: 
 
 OR AN EXAMINATION OF 
 
 The meaning of the word baptizo 
 
 IK ITS USES IN" THE GREEK LANGUAGE. PARTICULARLY 
 
 UlUUU AIIL'lUil 
 
 BY THE JEWISH AND EARLY CHRISTIAN WRITERS, 
 
 AND 
 
 IN THE NEW TESTAMENT, 
 
 WITH AN APPLICATION OF THE FACTS, SHOWING ON A VARIETY OF GROUNDS 
 THAT AS USED WITH REFERENCE TO THE RITE OF CHRISTIAN PROFESSION. 
 
 IT NECESSARILY MEANS TO IMMERSE; 
 
 AND 
 
 THAT ITS YEANING THUS DETERMINED IS DECISIVE OF THE ACT 
 
 TO BE PERFORMED IN THE OBSERVANCE OF THE RITE. 
 
 WITH AX 
 
 RELATING TO THE 
 
 PROPER IMPORT AND USES 
 
 OF THE 
 
 ENGLISH WORDS BAPTIZE AND BAPTISM. 
 
 BY EDMUNETTURNEY, 
 
 PROFESSOR OF BIBLICAL CRITICISM AND INTERPRETATION IN MADISON 
 UNIVERSITY. 
 
 NEW YORK: 
 
 EDWARD H. FLETCHER. 141 NASSAU STREET. 
 
 1851. 
 
Entered according to &ct of Congress, in the year 1851, by Edward- 
 H. Fletcher, in the Clerk's Office, of the District Court of the Uni- 
 ted States, for the Southern District of New York. 
 
Digitized by the Internet Archive 
 
 in 2011 with funding from 
 
 Princeton Theological Seminary Library 
 
 http://www.archive.org/details/baptisminimporteOOturn 
 
Errata. — For " continual/' en the 22d page, 13th lino, 
 rend, continued. 
 
 For ' : angellos," in two or three instances, read, nngclos. 
 
 Also, on tho 10th page, first line, omit the words, " per- 
 hapa none." 
 
baptism; - 
 
 IN THE IMPORT AND EXPLICITNESS OF THE COMMAND. 
 
 BY EDMUND TURNEY. 
 
 TESTIMONIALS. 
 
 From the Rev. Edward Lathrop, Pastor of the Tabernacle 
 Baptist Church, New-York. 
 
 New- York, Jan. 2d, 1852. 
 Rev. Prof. Turney. 
 
 Dear Brother : — I have received and examined the work on 
 " Baptism, in the Import and Explicitness of the Command," 
 which, you were so kind as to send to me ; and I thank you sin- 
 cerely for furnishing me with a source of so much profit and 
 pleasure. 
 
 As it seems to me, the subject, in all its parts, is treated with 
 so much thoroughness, and, at the same time, with so much can- 
 dor and clearness, that the conclusions at which you aim will not 
 only be seen to be just, but are also irrefutable. 
 
 If it were becoming for me to specify, and to recommend to 
 others, particular portions of the work, I should make mention, 
 first, of the introductory chapter on the " Proper Import and 
 Uses of the English words, Baptize and Baptism." Nothing, 
 to my own mind, can be plainer than the truth of that which you 
 have so ably illustrated and proved ; viz., that Baptize and Bap- 
 tism, in their true acceptation, are the only words which convey 
 to the English reader the full import and significance of the ori- 
 ginal terms. In connection with this view, I have been especial- 
 ly impressed with your argument, derived from the import of 
 baptizo, as used by the Saered Writers (" The New Testa- 
 
ment, on the Import of the word Baptism" — pages 7-30). The 
 reasoning which you there employ may be applied to a very great 
 extent, as I conceive, with equal conclusiveness to the word " bap- 
 tism," as found in the English version. 
 
 Allow me to specify, once more, as a section of great interest 
 to my own mind, the chapter on " Jewish Usage " (" Baptism, 
 in the Import of the Command" — pages 14-27). 
 
 Again, I thank you for your book, and I should rejoice in its 
 wide circulation, as a means of conveying truth, on important 
 subjects, in words which those who think cannot fail to compre- 
 hend. Very truly and affectionately, 
 
 Yours, &c, 
 EDWARD LATHROP. 
 
 From Rev. J. Bowling, D. D., Pastor of Hope Chapel Baptist 
 Church, New-York. 
 
 " I have perused with very much satisfaction the thorough and 
 scholarly work of Professor Turney on " Baptism, in the Import 
 and Explicitness of the Command," and especially the " Intro- 
 duction relating to the proper import and uses of the English 
 words Baptize and Baptism." The body of the work is a reprint 
 of two valuable tracts, which have for some time been before the 
 public, and by Baptists have universally been regarded as learned 
 and conclusive, worthy of taking the rank of a standard work 
 on this subject. Many of Professor Turney 's citations from Greek 
 writers, are the fruit of his own laborious, original researches, es- 
 pecially those from the early Christian fathers, and constitute a 
 valuable addition to the literature of this subject. 
 
3 
 
 The Introduction is a most able, and as it appears to me, per- 
 fectly conclusive and unanswerable argument upon the proper im- 
 port and uses of the English words Baptize and Baptism. No one 
 who has read Professor Turney's il Scriptural Law of Baptism," 
 and the two tracts reprinted in this volume, will doubt that he is 
 in the fullest sense of the term, a Baptist ; and it seems to me im- 
 possible that any one can read the argument contained in his In- 
 troduction, divested of prejudice, without arising from the perusal 
 with the conviction that the scholars of the denomination, such as 
 Hackett, Ripley, Williams, Conant, Turney, etc., as well as the 
 great body of American Baptists, who contend for the retention 
 of the English words Baptize and Baptism, are, to say the least, 
 quite as faithful to their principles, and as worthy of their name, 
 as the few who would substitute immerse and immersion — terms 
 of more modern origin, and, as the Professor has most conclusive- 
 ly shown, of less significancy and sacredness. 
 
 This work of Prof. Turney, it is to be hoped, will effectually 
 correct the error into which some Psedo-Baptist editors have fall- 
 en, viz. : that the Baptist denomination are responsible for the 
 views of the few who advocate the expulsion of the words Baptize " 
 and Baptism from the English Scriptures." 
 
 From Rev. Stephen Remington, Pastor of the Stanton Street 
 Baptist Church, New-York. 
 
 Prof. Turney. 
 Dear Brother : — I feel myself greatly obliged to you for your 
 very excellent and learned treatise on Baptism, with which you 
 have had the kindness to compliment me — a cursory reading of 
 
which assures me that it is the book for the times. I deem your 
 arguments against the substitution of the word immerse, for the 
 word baptize, in the translation of the Scriptures, worthy of a 
 candid perusal, and of very serious consideration by Baptists, and 
 all who desire a version of the Holy Scriptures that shall express 
 as perfectly as possible the mind of the Holy Spirit. We all know 
 that the ordinance of Baptism includes immersion ; and we also 
 must know that immersion does not necessarily constitute a proper 
 Baptism. I know, for instance, a Psedo-Baptist minister, who, at 
 the special solicitation of a lady to be " immersed," performed the 
 act, without using any formula of words ; but she very consis- 
 tently insisted that it was not baptism, and therefore went to the 
 Baptists, where she was more than immersed — she was baptized. 
 I consider that the volume cannot be read but with profit. The 
 arguments used, and the authorities therein quoted, command 
 attention. Baptists views, as such, I believe, are clearly and con- 
 cisely set forth, and ably defended. On this account, and for the 
 cause of truth and righteousness, I anticipate, and hope for it, an 
 
 extensive circulation. 
 
 S. REMINGTOK 
 New-York, Jan. 2, 1852. 
 
 From Rev. J. L. Hodge, D. D., Pastor of the First Baptist 
 Church, Brooklyn. 
 
 Brooklyn, Dec. 31st, 1851. 
 Rev. Prof. Turney. 
 
 Dear Brother : — I thank you for a copy of your work on 
 t£ Baptism in the Import and Explicitness of the Command," ac- 
 companied with an " Introduction on the import and uses of the 
 
English words baptize and baptism." I have examined the ar- 
 guments contained in your book, and have to confess myself not 
 only deeply interested, but greatly instructed. 
 
 From my heart I thank you, dear brother, for the valuable 
 service you have rendered the cause of Christ, and of sacred 
 learning. The labor is well performed, and timely as it is able. 
 I hesitate not to say, that could your facts and arguments receive 
 from a certain class of our dear brethren the consideration to 
 which they are entitled, even they would find themselves les* 
 willing to part with those dear old words by which Christ's pre- 
 cious ordinance has from time immemorial been designated. 
 
 I most earnestly desire that the book will have an extensive 
 circulation, Affectionately yours, 
 
 JAMES L. HODGE, 
 
 I am happy to unite my testimony with that of Rev. Dr. Hodge, 
 to the great value of Prof. Turney's recent work on Baptism, and 
 to the exceeding interest felt in its perusal. I have regarded his 
 " Scriptural Law of Baptism," ever since it was published, as one 
 of our most important works on that subject. The present, an 
 interesting addition to that work, is most timely, and ought, as I 
 doubt not it will, command a wide circulation. 
 
 E. E. L. TAYLOR, 
 Pastor of the Strong Place Church, Brooklyn. 
 

 
 From Rev. B. T. Welch, D. D., Pastor of the Pierpont Street 
 Baptist Church, Brooklyn. 
 
 Dear Brother Turney : — I have received and read with 
 equal pleasure and profit, your recent work on Baptism, confirm- 
 ing and illustrating " the import and explicitness" of the high 
 command of the great Head of the Church. I can cheerfully 
 commend this interesting volume to the serious attention of all 
 who feel an interest in this important question ; and especially 
 to all those who desire to comprehend, that they may intelligently 
 obey the will of their Saviour. 
 
 The introductory chapter upon the use of the terms " Baptize" 
 and " Baptism," is peculiarly important at this time, and I think 
 will render great service to the cause of truth. The distinction 
 between the terms as appropriated and unappropriated, although 
 sufficiently obvious, has been frequently overlooked, and the 
 question thereby obscured. The lucid form in which this dis- 
 tinction is presented, conveys the idea distinctly to the mind of 
 the reader of their true import, as employed by the sacred writers 
 in designating the initiatory Christian rite ; and the argument 
 derived from it appears to me to be conclusive. 
 
 I am persuaded that the candor and Christian spirit that cha- 
 racterize! this work, will be appreciated even by your opponents, 
 . while the force of its facts and logic will fasten conviction upon 
 every mind open to the impressions of truth. In the hope that 
 its circulation may be commensurate with its merits, 
 I am, Dear Brother, 
 
 Affectionately yours, 
 
 Jan. 2d, 1852. B. T. WELCH. 
 
From Rev. James M. Haswell, missionary in Burmah and 
 translator of the New Testament into the Peguan language. 
 
 Rev. Prof. Turkey. 
 Dear Brother : — I have read with much pleasure your work 
 on Baptism, and think it well adapted to guide the candid inquirer 
 into the truth on this interesting and important subject I am 
 much pleased with the introductory essay on the proper uses of 
 the English words Baptize and Baptism and think your conclusions 
 correct. The Baptist denomonation cannot, in my opinion, with- 
 out very serious injury to themselves, and greatly retarding the 
 triumph of truth, discard the use of those words. Long may it 
 be before they are yielded to the advocates of error. 
 
 Those upon whom has devolved the work of translating the 
 scriptures into the languageSof heathen nations, have encountered 
 no greater difficulty than the one referred to on your 16th page. 
 Hoping that your work will be the means of much good, 
 I am, 
 Very affectionately yours, 
 
 J. M. HASWELL. 
 
 The subscriber has read with much interest, Prof. Turney's 
 new Introduction to his tracts on Baptism 5 b liai hUiUtl H T il kta dis- 
 cussing the meaning of the English word Baptism. It seems to 
 the subscriber of remarkable clearness, and irresistible cogency. 
 WILLIAM R. WILLIAMS. 
 

 INTRODUCTION. 
 
 PROPER IMPORT ND USES 
 
 1 
 
 OF THE ENGLIS1 WORDS 
 
 BAPTIZE AND BAPTISM. 
 
 DISTINCTION BETWEEN THE CHARACTERISTIC MEANING OF BAP- 
 TISMA AND ITS FULL FORCE AS A TECHNICAL TERM. 
 
 The following treatise was originally published in two part* 
 entitled, " Baptism in the Import of the Command ; or the 
 meaning c? the word baptizo in its application to the rite of 
 Christian profession," and " The New Testament on the im- 
 port of the word baptism, with suggestions respecting the In- 
 tent and Explicitness of the command enjoining baptism." 
 The second, however, was regarded simply as the continua- 
 tion and completion of the discussion commenced in the first, 
 the object of which is two-fold, first, to show, especially 
 from the various religious applications of baptizo, that as used 
 in the New Testament, it means specifically to immerse ; se- 
 condly, to show that the act enjoined in the institution of the 
 rite of Civ 'stian baptism, and obligatory, of course, on the dis- 
 ciples of Jhrist to ihe end of time, must necessarily corres- 
 pond with the meaning of the word as thus determined. With 
 
4 PROPER IMPORT OP' 
 
 the view, however, of guarding againstan unnecessary con- 
 fusion of ideas, far too common in the treatment of this sub- 
 ject, we call attention, by way of introduction, to a few sug- 
 gestions designed to illustrate the distinction existing be- 
 tween the simple, characteristic meaning of the term in the 
 New Testament, and the manner in which its exact force as 
 a technical term may be expressed. 
 
 The fact that baptisma in the New Testament, means im- 
 mersion, is very far from showing that the word " immersion" 
 is in all respects an equivalent for it in English. Its exact 
 force as employed by the sacred writers, — the idea which it 
 convoys to the mind of the reader, and the full expression of 
 which is essential to a proper translation of the term into our 
 own language, is inseparably identified with its technical or 
 appropriated use or application. This remark is merely the 
 recognition of a principle of translation universally admitted 
 as indisputable, and which no skilful translator feels at liberty 
 to disregard. We are accordingly, as will be obvious on in- 
 vestigation, shut up to the conclusion that the only term by 
 which baptisma can be accurately and fully expressed in 
 the English language is thi word bai-tism understood accord- 
 ing to its real and only pioper import 
 
 Baptisma., it is true, is not a term expressive of strictly re- 
 ligious, or spiritual ideas, in the same sense that this may be 
 affirmed of mctanoia, repentance, palingenesia, regeneration, 
 and many similar terms, inasmuch as it designates an exter- 
 nal act, immersion, and this act is equally what its name im- 
 ports whether performed for secular or religious purposes. In 
 the New Testament, however, it has a special application, an 
 appropriated or technical use, which fails of being expressed 
 by the simple terms " immersion," " dipping," ''submersion," 
 etc. The English term "Convention" in its simple distinct- 
 ive import, denotes a meeting, — a meaning which is insepar- 
 
?HB ENGLISH WORD BAPTISM. 5 
 
 able from it in the whole range of its use in the language. 
 By being appropriated, however, to a particular kind of meet- 
 ing, it has acquired a force, or conveys to the mind an idea, 
 different from that expressed by the simple word " meeting **' 
 nor would it be possible to render it with exactness into ano- 
 ther language by a word simply synonymous with the latter 
 term. The usage with respect to baptisma in the New Tes- 
 tament is altogether analogous. 
 
 NOTHING "BAPTISM" IN THE ONLY PROPER IMPORMF THE 
 TERM BUT IMMERSION. 
 
 That the WGrd baptism, having been in familiar use in the 
 language for nearly five centuries, is (like the terms " apos- 
 tle," " evangelist," " heresy," " sabbath," and a great varie- 
 ty of other words originally derived from the Greek or He- 
 brew,) in all respects an English ivord will be readily and 
 universally admitted. Nor will it be denied by any one who 
 has proper views of the nature of the rite which it designates, 
 that in its only true and proper meaning it denotes immersion* 
 
 No ONE CAN BE TRULY BAPTIZED WHO IS NOT IMMERSED. What- 
 ever lacks this characteristic is not baptism in the proper 
 sense of the terra. The propriety of this position, in main- 
 taining which the advocates of immersion have always been 
 united, is obvious from the fact that when the word was in- 
 troduced into the language it was appropriated to a rite claim- 
 ing to be of Christ's appointment, and it was conceded that 
 whatever was the nature of that appointment, such and such 
 only must be true baptism. 
 
 It is susceptible, moreover, of the clearest historical proof] 
 that the word was generally regarded as having the same im- 
 port, as it was applied to the same rite, with the German lau- 
 fen and the Dutch doopen, (each meaning to dip or immerse,) 
 and designating, like them, as its recognized characteristic im- 
 port, the act of immersion, although, like them, occasionally 
 
6 PROPER IMPORT OP 
 
 applied to what was accepted as. an admissable substitute for 
 the original rite, to what was conceived to_be baptism in effect, 
 though not in form. In both of these respects fa«/e (immer- 
 sion) in German, and baptismln English, were alt. gether sy- 
 nonymous and corresponding terms. Hence, — in connection 
 with the natural mode of construe Lion adapted to direct at- 
 tention specifically to the element or means brought into re- 
 quisition in observing the rite of baptism, to wit, " baptizing 
 with water J' distinguishing water baptism from the baptism 
 of the Spirit, and answering entirely to the Greek construc- 
 tion occurring in Luke 3: 16; Acts 1 : 5, 11: 16, (see following 
 treatise pages 34 and 15), — the customary phraseology which 
 for a long time continued prevalent, was u baptizing in," as 
 '' baptizing in water," corresponding exactly with the con- 
 struction of the Greek term baptizo in Mat. 3 : 11 ; Mark 1, 
 8 ; John 1 : 26 ; etc., (see pages 7 — 9,) and showing conclu- 
 sively that the word was understood and familiarly used 
 as an appropriate term for expressing a specific, definite 
 act, an act which was from the nature of the case, an im- 
 mersion. After the perversion of the ordinance, and the 
 consequent perversion or misapplication of the word de- 
 signating it, had become more extended, the Baptists ap- 
 peared in England, main aining that nothing could be pro- 
 perly called baptism but immersion. Hence their familiar 
 use of the expressions "baptized men," " the baptized," etc., 
 as distinguishing'the subjects from those merely "sprinkled." 
 Hence, also, their characteristic appellation, Baptists — those 
 who " baptize." Nor has the denomination as such ever ad- 
 mitted that any were truly "baptized " who were not im- 
 mersed. And it is owing chiefly to their influence, diffusing 
 correct views of the thing des : gnate 1, thai the word has as 
 acti ally used to such an extent retained its proper force ; and 
 that so large a proportion of those using the English language, 
 
THE RNOLlSil WORD BAPTISM. / 
 
 not Baptists merely, but great numbers in Piedobaptist com- 
 munities, readily concede that nothing is baptism in the New 
 Testament use of the term, but immersion. 
 
 Another cause which has operated powerfully in preserv- 
 ing for the term its appropriate force, is its use in the New 
 Testament and in the familiar discourse of Christians, in va- 
 rious figurative applications, which find their only explana- 
 tion in an allusion to the idea of immersion. Is it said that 
 these decide nothing with respect to the literal acceptation of 
 the term ? We ask, where does a figure find its origin but 
 in a reality ? How can the word when figuratively used, 
 direct the mind to the idea of immersion, Unless this idea is 
 in some way incorporated with its proper literal import ? It 
 is as true now, that it properly expresses the distinctive, 
 characteristic idea of immersion or whelming, as when 
 a celebrated divine of the Church of England in a former 
 age, remarked, in commenting on Mat. 3: 11, " The Spi- 
 rit under the Gospel is compared to water, and that not a little 
 measure, to sprinkle or bedew, but to baptize the faithful in." 
 
 As we cannot assume that the word in such passages as 
 Mat. 20 ! 22 ; Mark 10 : 38, " Are ye able to be baptized with 
 the baptism that I am baptized with," is without meaning, so 
 it is impossible to attach to it any meaning that does not in- 
 volve the figure of an immersion or overwhelming. The 
 idea of purifying, wetting, washing, sprinkling, etc., is never 
 suggested to the mind of the reader. The remark of Dr. 
 Bloom field, suggested by the recognized import ot the term in 
 Mat. 20 : 22, is one in which all Predobaptist commentators 
 of note, are constrained to unite, "This metaphor of immersion 
 in water as expressive of being overwhelmed by affliction, 
 is frequent both in Scriptural and classical writers." The im- 
 port of the term as a designation of the gospel ordinance is 
 thus fixed beyond the possibility of successful denial. It is 
 
8 PROPER IMPORT Of 
 
 useless to urge the authority of modern dictionaries with 
 definitions conformed to sectarian views and practices. On 
 this point, as with reference to the word "priest," so perverted 
 in modern usage, and many similar terms, the New Testa- 
 ment becomes, in connection with the established usa^e no- 
 ticed above, its own lexicon, and the best of all possible lexi- 
 cons, — an authority from which there is no appeal. 
 
 THE ONLY REASON URGED FOR ITS REJECTION ITS MISAPPLICA- 
 TION—THIS INSUFFICIENT. 
 
 All arguments for the rejection of the word as a Scrip- 
 tural term, must, therefore, be founded, not on the ground 
 that its characteristic, proper import is not to immerse, but 
 on its misapplication or abuse. The utmost that can be 
 urged is, that in consequence of a perversion of the rite, it 
 has become extensively perverted or misapplied ; it is applied 
 to acts which it does not properly designate, which are in 
 reality not baptism. This, we believe, is the full extent of 
 the objection urged against its continued use. And it only 
 remains for us to inquire whether the perversion or misap- 
 plication of a religious term is in itself a sufficient reason for 
 its rejection. The whole question is brought to this single 
 issue, Is the fact that what in reality is not baptism, is, by a 
 perversion of speech, extensively called such, a sufficient 
 reason for rejecting the word as a Scriptural term 1 If we 
 take the affirmative, we must in order to maintain the slight- 
 est claim to consistency, advocate a similar rejection with 
 respect to all other religious terms similarly situated. A 
 general principle assumed with reference to a particular 
 case, while in numerous other cases precisely similar, it is 
 unhesitatingly, and on good grounds rejected as inapplicable, 
 betrays its own want of soundness, and is entitled to no 
 regard. 
 
 There are few religious terms in the language which 
 
THI EN LISH WORD BAPTISM. 9 
 
 have not been subjected to extensive perversion, in conse- 
 quence of which they convey to the minds of multitudes 
 ideas widely at variance with their true import. In most 
 cases, however it would be considered the height of folly to 
 reject their use as Scriptural terms, and thus leave them as 
 such in the undisturb°d possession of the enemies of the 
 truth. 
 
 Few, for example, would contend for the rejection of the 
 word "deacon" ; although it was introduced into the lan- 
 guage under circumstances far less favorable to a general 
 recognition of its proper import, than existed in the case of 
 the word " baptism" ; and it is still extensively applied by 
 numerous bodies of Christians, as the church of England, 
 the Episcopal and Methodist churches of this country, to 
 those who are not deacons in any Scriptural acceptation of 
 the term. 
 
 Again, the word "regeneration" in the confessions of faith 
 and familiar usage of the majority of those using the Eng- 
 lish language, is used with reference to transactions in 
 which nothing like regeneration in the true sense of the 
 word, is even involved. And this has led to a very general 
 misapprehension of its real import in the New Testament, 
 as, for example, in the phrase Tit. 3 : 5, "the washing of 
 re genera lion' 1 — language which is almost invariably misap- 
 plied by certain classes of Christians. But who regards 
 this as a sufficient reason for abandoning the use of the word 
 as a Scriptural term? 
 
 Again, the perversion of the word "church" is, to say the 
 least, quite as extensive as that of the word " baptism" ; and 
 withal far more disasterous in its consequences, inasmuch 
 as it relates, not to a single ordinance of the church merely, 
 but to the conceptions formed of its organization in general, 
 its vital relations to the world and to the kingdom of Christ. 
 
10* PROPER IMPORT OF 
 
 And yet there are few, perhaps none, who would contend 
 that on this account it should be rejected, and expunged 
 from the word of God. And the ground of this decision is 
 found in the fact, that understood according to its true im- 
 port, it, like "baptism," expresses precisely what is ex- 
 pressed by the original term. 
 
 The same remarks are applicable to a great variety of 
 Scriptural or religious terms in familiar useamongChristians. 
 Who has not observed that the words " grace" " repen- 
 tance," " faith," " salvation," "justification," " conversion," 
 "christian," "gospel," 'evangelical," etc., are as familiar in 
 the language of the Unitarian, the Universalist, the transcen- 
 dentalism the rationalist, as in that of the true and spir- 
 itual christian ? They are familiarly applied to a thousand 
 ideas which are entirely foreign to their proper import. And 
 the reader is frequently far more in danger from this per- 
 verted use of them, of being beguiled into error, than is 
 possible in the case of the -word " baptism". But ought they 
 on this account, we repeat, to be rejected as Scriptural terms 
 by the friends of truth, and as such left to become the ex- 
 clusive property of the advocates of error? 
 
 THE WORDS BAPTIZE AND BAPTISM CORRECTLY UNDERSTOOD 
 THE ONLY PROPER TRANSLATION OF THE ORIGINAL TERMS. 
 
 Having thus shown that nothing is real baptism but im- 
 mersion ; that this was early recognized as the proper char- 
 acteristic import of the term, a meaning which it has never 
 lost ; that it is in effect so defined in the New Testament 
 itself; and that there exists no reason for its rejection which 
 does not apply with equal force in the case of a large class 
 of religious terms which it is universally admitted ought to 
 be retained ; — we proceed directly to the illustration of the 
 proposition stated at the commencment of this discussion, to 
 wit, the words "baptize" and "baptism" understood according 
 
THE ENGLISH WORD BAPTISM. 11 
 
 to their true or proper import, -.re the only accurate or pro- 
 per expression or translation in English of the words baptizu 
 and baptisma as applied in the New Testament to the rite of 
 Christian profession. 
 
 That these terms when thus applied, are used in a techni- 
 cal or appropriated acceptation, is too obvious to escape the 
 observation even of the most inattentive reader, They have 
 acquired a use by which, (as in the case of " ecclesia'' 
 church, etc.,) they, of their own force, or without any qua- 
 lifying adjunct, present to the mind, not the simple idea of 
 immersion or dipping, but the precise idea, which to the mind 
 of one understanding the act e- joined to be immersion, is ex- 
 pressed in English by the words baptize and baptism. The 
 import of the phrase" One Lord, one faith, one baptism,''' 
 is not fully given in the rendering " one immersion" or "one 
 dipping." What is expressed is not "immersion" simply, still 
 less one act of immersion in distinction from many. The original 
 term appropriately designates t lie rite, and the only proper de- 
 signation of that rite in the English language is baptism. The 
 " antitype," mentioned in 1 Pe*. 3 : 20, is not found in " im- 
 mersion" simply, but in that immersion which is " baptism." 
 The apostle in Col. 2 : 12, did not mean simply to say, that 
 Christians are " buried with Christ" in being buried in im- 
 mersion, but by being buriea in that kind of an immersion 
 appropriately designated " baptism." A similar deficiency per- 
 tains to the expressions, " The immersion of John, (instead 
 of the ' baptism' of John), was it from heaven?" "immersed 
 unto John's immersion," etc. Nor is this deficiency less ap- 
 parent in the use of the verb immerse for baptize. The de- 
 claration in Acts 9 : 18-19 respecting Saul of Tarsus in 
 his state of weakness, is not simply, that " he arose and was 
 immersed ; and receiving meat he was strengthened." An 
 immersion of the body for other purposes than those of bap- 
 
** PROPER IMPORT OF 
 
 tism, would have been, under the circumstances, altogether 
 natural, and would, moreover, have accorded entirely with 
 the ancient Jewish customs. £ee Luke 1 1 : 38, where 
 identically the same form of the original term is employed 
 in an unappropriated sense, — the reference being to the 
 custom of immersing the body in water so prevalent 
 among the Jews, and so well authenticated, (as noticed on 
 pages 21-24 of the ensuing work,) by the testimony of the 
 early Christian Fathers and the Rabbinical writings. But 
 in addition to this general sense, the term had acquir- 
 ed an appropriated or technical force, corresponding with 
 that of our word baptize used in its true sense ; and it is in 
 this well known and familiar acceptation that the sacred his- 
 torian uses it in Acts 9:18; and hence he says speci- 
 fically that " he arose and was baptized." The remark 
 " John was baptizing in Enon," conveys, like the original 
 expression, the idea that he was performing a transaction 
 which was, not " immersion"' merely, but " baptism." The 
 inquiry of the Eunuch, as he came to "a certain water," 
 was not simply, " See here is water, what doth hinder me to 
 be immersed" To this he could not have imagined that 
 any obstacle or hindrance would be interposed. But (al- 
 though the idea of baptism is now for the first time intro- 
 duced into the narrative), he is universally understood, from 
 the simple well known force of the original term, as inquir- 
 ing specifically " What doth hinder me to be baptized." 
 
 The instances of figurative application of the term in the 
 New Testament also indicate a reference, not simply to the 
 idea of immersion or overwhelming, but equally, and not 
 less clearly to the rite to which it is technically applied. In 
 the expression, Luke 12 : 50 "I have a baptism to be bapti- 
 zed with,'' there is manifest allusion not merely to the sim- 
 ple idea of an immersion, but of an immersion that was cus- 
 
THE ENGLISH WORD BAPTISM. 13 
 
 tomarily administered or performed, and for a specific pur- 
 pose. In the obvious harshness resulting from the use in 
 the case of an unappropriated term, as " I have an immer- 
 sion to be immersed with," is probably to be found the 
 reason that in Bernard's version of the New Testament, 
 the original term is actually suppressed, and one of entirely 
 different import introduced in its place, to wit, " I have an im- 
 mersion to undergo ! It avails nothing to urge that this 
 paraphrase expresses the general sense of the passage. 
 Our Lord, with his mind upon the rite which he himself had 
 already observed, evidently had a special reason for saying, 
 " I have a baptism," not to " undergo," but " to be baptized 
 with." And this purpose is not secured by suppressing 
 the term, and substituting for it one of different import. 
 
 In the foregoing suggestions is probably to be found the 
 explanation of the fact that the rite in the New Testament, 
 (unless we regard as an exception Heb. 6 : 2, in which a 
 form of the plural is used, and in which there is a two-fold 
 reference) is uniformly designated, not by the term which in 
 classic Greek denotes an immersion, to wit, baptismos, but 
 by a word which according to ordinary Greek usage, means 
 something immersed, — baptismct. In the New Testament 
 it is applied to that of which immersion may be affirmed or 
 predicated in another respect, to wit, a rite of which the act 
 involved is immersion. But however the usage may be 
 accounted for, it is undeniable that both baptisma and bap- 
 tizo are used by the sacred writers in a technical or appro- 
 priated sense, which finds its only representatives in Eng- 
 lish in the words baptism and baptize understood according 
 to their real, their only proper import. In this there is no- 
 thing peculiar in their use. They merely follow the analo- 
 gy of numerous other religious terms occurring in the Sa- 
 cred Scriptures. 
 
14: PROPER IMPORT OF 
 
 The Greek term angellos properly means messenger,— aeS 
 Mat. 11:10," behold I send my messenger before thy face,'* 
 — a meaning which is inseparable from it in all its variety of 
 usage. In the New Testament, however, it usually has an ap- 
 propriated acceptation which would be but very imperfectly 
 expressed by our word " messenger," and which finds its only 
 proper representative in English in a word, which like " bap- 
 tize," came into the language from the Greek — angel. The 
 expression in Mat. 13 : 39, is not simply " the reapers 
 are the messengers /" — messengers they are, and messen- 
 gers they are here designated, but not messengers simply, 
 but angelic messengers — angels ; just as immersion with re- 
 ference to the rite of Christian profession, is not immersion 
 merely, but baptismal immersion — baptism. 
 
 Again, the proper, generic meaning of the word evangel- 
 ion is glad-tidings, a meaning which, as in the case of hap- 
 tisma, it always possesses. In the New Testament, how- 
 ver, it has a technical or appropriated acceptation which is 
 not expressed by the simple term "glad-tidings," and which 
 finds its only proper expression in the word gospel, not, how- 
 ever, as perverted and misapplied, but only as it is like 
 " baptize," understood according to its true and proper 
 import. 
 
 Another apposite illustration is found in the use of the word 
 ecclesia, which properly means assembly or congregation, 
 — see Acts 15 : 41, " and he dismissed the assembly," — a 
 meaning which it never loses, — see Heb. 12 : 23. In addi- 
 tion, however, to this general acceptation, it has as employed 
 by the sacred writers a technical use which the word " as- 
 sembly" or " congregation" fails to express, and which is 
 expressed in English only by the word church. This term, 
 although not less perverted than the word " baptize," and al- 
 though, in consequence, conveying, to say the least, as many 
 
T1IE ENGLISH WORD BAPTISM. 15 
 
 erroneous ideas, is, nevertheless, like " baptize," in its true 
 import an exact representative of the original term. Nor 
 can its place, more than that of the latter, be supplied by 
 another term. 
 
 Again, the word diaconos properly means minister or ser- 
 vant, and is usually so rendered in the New Testament. Be- 
 sides this general use, it has also an appropriated accepta- 
 tion, in which, although losing no part of its customary sig- 
 nification, it cannot be properly rendered by the term ** minis- 
 ter" or ' : servant,'' The expression " the church at Philippi 
 with the bishops and ministers or servants" fails to give the 
 import of Phil. 1:1; nor is 1 Tim. 3 : 3 properly expressed 
 by, " the servants or ministers must be grave ;" although the 
 original term here actually means " minister" or " servant/' 
 (referring to the li serving'' or tl ministration," described in 
 Acts 6 : 1-2), as really as in any instance of its occurrence. 
 The only term by which its technical use can be expressed 
 is the word deacon which, although originally derived like 
 i( baptize" from the Greek, and not less perverted in its use, 
 is universally regarded as a proper, and the only proper 
 translation of the original diaconos as used in Phil. 1 : 1, and 
 1 Tim. 3 : 8. 
 
 A single additional illustration must suffice. The simple, 
 characteristic import of the Hebrew term sabbath, is " rest;*-' 
 nor is it ever used in any other sense. And yet its appropri- 
 ate translation in the Sacred Scriptures — the only term, in 
 fact, by which it can be properly translated, — is not <; rest," 
 but the word" sabbath,'' which, like " baptize" has become 
 in all respects an English word, and is used in the same* tech- 
 nical sense as the original term. 
 
 It accords with all analogy with respect to similar terms, 
 therefore, that while baptisma means immersion, the requisi- 
 tion as indicated by its technical or appropriated use in the 
 
16 PROPER IMPORT OF 
 
 New Testament, is not simply to be immersed, but to be "bap- 
 tized, the English term being in its true or proper import an 
 exact, and the only proper expression of the Greek. 
 
 TRANSLATION OF THE TERM INTO THE LANGUAGES OF THE 
 nEATHEN. 
 
 These remarks strikingly illustrate the advantage of the 
 English language in the expression of Scriptural ideas, 
 over the languages of the heathen. In no one thing does 
 the missionary experience more embarrassment or difficulty 
 in translating the Scriptures into a heathen tongue, than in 
 its poverty of religious terms, terms having a special religious 
 application. In the lack of these, his obvious duty is, instead 
 of introducing into his translation mere barbarisms, to " ex- 
 press the meaning of the original as exactly as the nature of 
 the language will permit." Having no word denoting '"'gos- 
 pel," he must employ some term expressive of the simple, cha- 
 racteristic import of " evangelicn" — glad-tidings (which to 
 the mind of the Greek reader was just as apparent as that of 
 baplisma, and can just as readily be expressed in another lan- 
 guage); and then leave it gradually to acquire the same ap- 
 propriated acceptation as is possessed by " evangelion" in 
 Greek, or " gospel" in English. The Hebrew word " sab- 
 bath.'' if he give its meaning at all — a meaning which is in 
 all respects as specific and as obvious as that of baptisma, — 
 he must translate by some term meaning simply "rest," as 
 " the seventh day is the rest of the Lord thy God," Ex, 20 : 
 10, — and await the time for it to acquire the technical force 
 possessed, both in Hebrew and English, by the word tl Sab- 
 bath,'' In the lack of any term to answer to our word 
 " church," he can do no more than designate the primitive 
 churches " assemblies" or ci congregations," hoping that the 
 term thus employed will ultimately acquire the distinctive 
 force of our word " church." "Without a term to supply the 
 place of our word '^repentance,'' he must translate "metanoia" 
 
THE BNGLISH WORD BAPTISM. 17 
 
 by some general terra, which will best convey the idea of a 
 penitent change of feeling and purpose, and leave it to be- 
 come identified, by continued use, with the peculiar idea at- 
 tached by evangelical Christiana to our word " repentance." 
 
 Where the religious or Christian literature of a people is 
 for the first time to be formed, this work of appropriation is 
 comparatively easy. In the English language, however, this 
 has already been accomplished; and in most eases in 
 such a manner that any change, even on supposition it 
 were desirable, would now be impossible. We have terms ex- 
 pressive of the techuical force of <c evangelion," '' metanoia,'' 
 M palingenesia," tl diaconos," <; ecclesia," " sabbath," " bap- 
 tismal ' etc., as gospel, repentance, regeneration, deacon, 
 church, sabbath, baptism, etc., and although they are abused 
 and misapplied, there will be found to exist an impossi- 
 bility of supplanting them, and supplying their place by others. 
 The ideas which they express as used in the New Testament, 
 have become so identified with, and inseparable from them, 
 that they admit of no substitutes. It will always be obliga- 
 tory on those using the English language to embrace and obey 
 the " gospel," as the systsm of truth and salvation revealed 
 by Christ, although many things familiarly called the gospel, 
 they cannot too carefully avoid. The appropriate designation 
 of a company of believers organized according to the principles 
 of the gospel, will always be a Christian " church ;" nor will 
 the identification of the name with a corrupt hierarchy, a state 
 establishment, etc., familiarly called. " churches," ever re- 
 lease the disciples of Christ from the obligation of entering, 
 in addition to becoming members of a Christian " congrega- 
 tion," into a veritable church relationship. Baptist churches, 
 in speaking of the order of church officers mentioned in Tim. 
 3 : 8, and whose appropriate work is indicated in Acts Q : 1, 2, 
 
 will doubtless always continue to designate them by their dis- 
 
 2* 
 
18 PROPER IMPORT OF 
 
 tinccive and all-sufficient appellation, " deacons ;" and that 
 without exposing themselves to the charge of seeming to 
 sanction the different orders of the ministry in the Romish or 
 Episcopal hierarchies, in connection with which the term is 
 so extensively, though improperly, used. What is express- 
 ed by the terms " repentance" and " regeneration" will al- 
 ways be an all-sufficient evidence of an interest in the bless- 
 ings of the gospel, although a thousand things not affording 
 this evidence, may continue to be, as now they are, famili- 
 arly called by these names. And so " baptism" will always 
 be the appropriate, and the only appropriate designation of 
 that rite instituted by Christ as a means of professing 
 his gospel, however much the term may be abused 
 by those who seek to identify with it ideas entirely foreign to 
 the real nature of the thing designated. Simply to be " im- 
 mersed," is not to be " baptized •" nor will the time ever ar- 
 rive when this can be affirmed in truth, 
 
 It avails nothing to urge, that even if the substitution were 
 made, and it were asserted in the passages relating to bap- 
 tism, not that they were " baptized," but simply that they 
 were "immersed," that, in most cases at least, it might easily 
 be inferred from the connection, that the immersion was for 
 the purpose of baptism. The same is truo of almost every 
 technical religious term in the New Testament. Were the 
 word angellos to be rendered simply " messenger," the con- 
 nection might enable us to determine when it should be under- 
 stood of angelic messengers, or angels. Were we to translate 
 the word ecclesia, " assembly," or " congregation," it might be 
 possible from the connection to determine all cases of refer- 
 ence to Christian" churches." The question, however, is 
 properly and simply this, Would this be a correct expression 
 or translation of the original ? Is Mat. 13 : 25, properly ex- 
 pressed by the phrase, " the reapers are the messengers ? or 
 Mat. 18 : 17, by the injunction, " If he shall neglect to hear 
 
THfi ENGLISH WORD BAPTISM. 19 
 
 them, tell it to the congregation ? In these cases we in- 
 stinctively reject the substitution, as an obvious impropriety. 
 And yet it is in reality equally obvious that Eph. 4 : 5 does 
 not speak of " one immersion," or " onedippiug" simply, but 
 of "one baptism" It is not less certain that John the Baptist 
 did more than merely to " immerse" the people " in water," 
 which might easily have been done for other purposes than 
 those of baptism, — and we cannot resist the conviction that in 
 his use of baptizo, without any qualifying adjunct, in Mark 
 1 : 8, he intended to express more than this, to wit, that he had 
 "baptized them in water." Acts 9 ; 18, moreover, informs us not 
 simply that Saul after his period of fasting, and before " re- 
 ceiving meat" was " immersed," — which was a Jewish cus- 
 tom, — but that he was baptized. The apostle in Acts 10: 47 
 alludes to " water" not as the element in which the disciples 
 might be -'immersed," or" dipped," or " plunged/" simply, 
 (none of these terms fully express the idea), but in which they 
 might be baptized. He inquired specifically and solely res- 
 pecting their baptism in the true sense of that term — u Who 
 can forbid water that these should not be baptized V — and 
 there is no other term in the language which expresses the 
 same idea. 
 
 It avails nothing, moreover, to urge against the plain and 
 undeniable conclusion at which we have thus arrived, that 
 baptizo and baptismos — not, however, baptisma, — were used 
 by Greek authors and even in the New Testament, in an 
 unappropriated or general acceptation. The same was true 
 of ecclesia, angellos, diaconos, metanoia y and numerous other 
 religious terms. And yet it will not be denied that they just 
 as really possess a distinct, clearly marked additional or 
 technical force, which can find its only appropriate expression 
 or translation in English in the words, church, angel, deacon, 
 repentance, etc. And it must be obvious even to the most 
 
20 PROPER IMPORT OP 
 
 inattentive reader of the New Testament, that precisely the 
 same thing is true of the word baptlzo (to baptize.) 
 
 EVILS RESULTING FROM A REJECTION OF THE TERM. 
 
 Having thus established, beyond all ground for dispute, the 
 position that the only proper expression or translation in the 
 English language, of baptisma as used in the New Testament, 
 is the word " baptism" understood according to its true and 
 only proper import ; and that no reason can be urged for its 
 rejection which does not apply with equal force in the case of 
 a large portion of the religious terms in the language, we add 
 a few suggestions relating to the consequences of its rejection 
 as a Scriptural term to the cause of truth. 
 
 For the sake of illustration we call attention to the history 
 of baptizo as a technical term, in the Greek language. For 
 several centuries after the establishment of the Christian 
 church, it continued to be applied exclusively to acts of im- 
 mersion. At a later period, upon a corruption or perversion 
 of the ordinance, it began to be used with reference to what 
 was permitted in extraordinary cases to take the place of the 
 original rite, as a substitute, and was conceived to be bap- 
 tism in effect, though not in act or in form. Acts of affusion 
 by thus usurping in special cases the place of the rite, usurped 
 also its name, and were technically designated baptisma ; while 
 at the same time the term came gradually to be used almost 
 exclusively in the technical sense which it now possesses. 
 Now in this state of things, what was the duty of those in the 
 Greek churches who were disposed to resist the innovation ? 
 Ought they, on the assumption that the word, in its technical 
 use, had become ^ambiguous" or "equivocal" to have aban_ 
 doned it as a Scriptural term ? Ought they, on the plea 
 that it did not as technically used express without ambiguity 
 to the minds of their cotemporaries its original import ; that — 
 »s is sometimes urged with respect to the English word 
 <( baptize," — it could not be determined with certainty what 
 
THE ENGLISH WoRD BAPTISM. 2 1 
 
 was done to one who was said to be " baptized " — ought they 
 to have actually expunged it from the Greek Testament, 
 and have supplied its place with some alleged "unequi- 
 vocal" term meaning immersion, as katadusis ? The conse- 
 quence of resorting to such an expedient can easily be ima- 
 gined. The word baptisma would have been left to become 
 appropriated still more and more to that which it did not pro- 
 perly designate ; and the mass of the Greek church in ad- 
 hering to the original name of the rite, would have adopted 
 as baptism whatever it was allowed by common consent to 
 express. All attempts to convince them that what was re- 
 quired of them was " katadusis" in distinction from '» bap- 
 tisma" would have been useless. Happily for the cause of 
 truth the course pursued was the reverse of this. It was very 
 properly maintained, that notwithstanding this abuse and 
 misapplication of the term in its technical use, which a cor- 
 ruption of the ordinance had occasioned, its proper im- 
 port was "immersion"; that it was an undeniable misnomer 
 to speak of one as " baptized" who had not been im- 
 mersed ; and that, consequently, all acts which had thus 
 usurped either the name or the place of baptism should 
 be abandoned. This was a position which carried with it the 
 evidence of truth ; and the result is seen in the present adher- 
 ance on the part of t he Greek church to the exclusive 
 practice of immersion. 
 
 The Baptists of this country and of England are accom- 
 plishing a similar work among those who use the English 
 language ; and the success which has attended their efforts 
 thus far encourages the hope that the time is not distant 
 when the use of the words " baptize" and " baptism" in con- 
 nection with mere acts of sprinkling or wetting, will be 
 accompanied in the minds of the great mass of the people, 
 with an irrepressible conviction of its manifest impropriety. 
 
22 PROPER IMPORT 0? 
 
 Let them, however, abandon the use of the word as a Scrip-* 
 tural term, and leave it to becomeidentifiedby common con- 
 sent with acts to which it is improperly applied, and they 
 would soon have occasion to feel that they had surrendered 
 their vantage ground,- — foolishly thrown away their most ef- 
 fective weapon for defending and promoting the truth. Th8 
 mass of those using the English language will always feel 
 that the gospel requirement expressed by the original term, 
 is fully met in their being " baptized ;" that to be " bapti- 
 zed" is precisely the thing enjoined, and all that can be re- 
 quired ; and whatever ideas they are left to attach to that 
 word, such will be their course of action. The true policy, 
 therefore, for the friends of the truth, obviously is, by a con- 
 tinual use of the term, and a diffusion of a knowledge of 
 the facts by which its true import may be understood, to seek 
 to identify it in the conceptions of the people at large, ex- 
 clusively with the idea which alone it properly expresses, 
 immersion. There should be no relinquishment of the po- 
 sition so long and so successfully maintained, that no one 
 can be truly baptized who is not immersed. 
 
 The ultimate design of the following treatise, therefore, is 
 not more to show that the Greek term baptizo, as used in 
 the New Testament, means to immerse, than to promote a 
 familiarity with those facts which will lead the reader to 
 identify this idea with the word " baptism." The word 
 L' bapiizj" is accordingly not unfrequently employed in trans- 
 lating passages which refer to immersion for secular purpo- 
 ses, where the word " immerse" would strictly be the appro- 
 priate term to express the idea. The substitution in such 
 eases is made in order to render it more apparent to the eye 
 of the reader, that the original term i» the identical one oc- 
 curring in connection with the rite of Christian baptism. For 
 a similar reason the word " immersion" is sometimes em- 
 
THE ENGLISH WORD BAPTISM. 23 
 
 ployed as a designation of the rite. A sufficient explana- 
 tion will be found in the nature of the argument. The 
 object had in view is to direct attention specifically to the act 
 involved in the observance of the rite and properly designated 
 by its name, viewed apart from its nature in other respects, or 
 as distinguished from other acts claimed to be baptism. It 
 is so used, of course, in perfect consistency with the 
 obvious and undeniable fact, that the only appropriate 
 and distinctive designation of the rite as such in English is 
 " baptism.'' There is the utmost propriety in represent- 
 ing that bapiizo, m distinction from any other charac- 
 teristic meaning claimed for the word, as to wet, to wash, 
 to sprinkle, etc., means in all its variety of usage, specifically 
 and simply to immerse. This representation so common in 
 the discussion of the subject of baptism, is, — although the 
 fact is frequently overlooked, — in entire harmony with the 
 obvious fact, that in the New Testament the term pos- 
 sesses an additional technical force, arising from its appro- 
 priated use, which finds its only expression in English in the 
 word ll baptism". It is entirely parallel with the represen- 
 tation, so frequent in works upon church polity, that the 
 primitive churches in distinction from any thing like hierar- 
 chies or national establishments, were simply <c congrega- 
 tions," separate congregations of believers associated for 
 the worship of God. No one, however, understands this 
 as an admission that the word " congregration" is the 
 appropriate designation in English of the primitive 
 " churches." Nor is there the slightest occasion for 
 any greater confusion of ideas with respect to the re- 
 lative and distinctive import of the words " baptize " 
 and "immerse" as used in controversial works on the 
 subject of baptism. The following treatise is designed to 
 prove that the original term " baptizo" in the whole range 
 
24 PROPER IMPORT OF 
 
 of its use in the Greek language, as far down as to the fourth 
 century, was uniformly employed, either literally or figu- 
 ratively, with reference to the specific act of immersion. At 
 the same time it is freely recognized as equally true, and 
 equally obvious that in the New Testament it has a techni- 
 cal force which can be expressed in English only by the 
 word " baptize", — a word which in its characteristic and 
 only proper import corresponds exactly with the original 
 term. 
 
 CONCLUDING REMARKS. 
 
 In the light of these facts, we are constrained, we remark 
 in conclusion, to regard the substitution of " immerse " for 
 " baptize," by some so strongly insisted on, as being, even 
 on the ground on which it is urged, on all recognized or 
 admissible principles of translation, 
 
 1. Unnecessary. If we translate " baptizo " in its ap- 
 propriated or technical use, into English by an unappro- 
 priated term as a immerse " or " dip," why not apply the 
 same rule in the case of all words similarly situated ? Why 
 not render fl ecclesia," which, in precisely the same 
 sense that " baptisma" means " immersion," signifies " con- 
 gregation " or " assembly," which is always used, either 
 literally or figuratively, — see Heb. 12 : 23, — in this sense 
 in the New Testament, which presented this idea to the 
 mind of the Greek reader just as clearly and distinctly as 
 does the English word " congregation" or " assembly," — 
 see Acts 19 : 32, — why not render it by these unperverted, 
 unequivocal terms ? Why become exposed to the charge 
 of " obscuring " or " covering up" its simple characteristic 
 import by employing for it one of the most perverted and 
 ambiguous terms in the language ? Why express it by a 
 word which, as commonly used, designates a hierarchy, a 
 state establishment, a Christian sect or denomination, a house 
 
THE ENGLISH WORD BAPTISM. 25 
 
 of religious worship, almost every thing aside from the simple 
 idea of an " assembly " or " congregation " of Chris- 
 tians ? Why not at once abandon this equivocal, much 
 abused word " church? " Why not translate "diaconos " 
 in Tim. 3 : 8, which properly means " minister" or "ser- 
 vant, " in precisely the same sense that " baptisma " means 
 u immersion," which presents this idea in this instance to the 
 mind of one reading the Greek Testament, with as much g 
 distinctness as in its use in John 12 : 26, " If any man serve 
 me, let him follow me, and where I am, there shall my servant 
 be,"— why not then translate it " servant," " The servants 
 must be grave 1 " Why render it by a term which is ap- 
 propriated to the officials and dignitaries, " deacons ; ' and 
 " archdeacons," — certainly not the arch-servants, — of the 
 Romish or Episcopal hierarchies ? Why consent to render 
 il hagioi" which properly means " holy persons" by a word 
 which is applied by way of distinction, to a class of men, 
 many of whom were among the worst characters whose 
 names have ever stained the pages of history ? Why seem 
 to confound the primitive Christians with the "canonized " 
 prodigies of cruelty and depravity of Papal Rome, by calling 
 them " Saints 1 " Why designate the great Propiciator and 
 Intercessor of the gospel by a term, which explained by any 
 modern application of it, would present to the mind the most 
 erroneous and repugnant ideas, — '•' the High Priest of our 
 profession ? " 
 
 Why should these terms, together with the words 
 " regeneration," " gospel, " " christian," etc., terms which 
 have always, from the very time of their introduction into 
 the language, been used in the same perverted sense, be 
 scrupulously retained, in preference to terms unperverted, 
 unambiguous, expressive of the simple characteristic import 
 of the original words in their unappropriated use, — while at 
 
26 PROPER IMPORT OF 
 
 the same time it is represented as a crime to continue to 
 designate in the Sacred Scriptures, the ordinance of Christian 
 profession, by its distinctive and only appropriate name 
 " baptism ? " — a word which has the important advantage 
 over lrost of the terms alluded to, of having come into the 
 language with its distinctive import fully recognised in its 
 customary use, — whose meaning is so inseparably identified 
 with its various figurative uses in the language, that it can 
 never be lost, — which is actually explained as meaning im- 
 mersion in the New Testament itself; and which, as it in- 
 dicates exclusively in the Scriptures that which was immer- 
 sion, Baptists have always maintained is improperly applied to 
 any other transaction. This designation of the ordinance, 
 it is urged, should be surrendered, abandoned, discarded 
 as a Scriptural term, merely because a portion of the Chris- 
 tian communit}' persists in calling that baptism which is not 
 such in reality ; although the perversion is far less extended 
 in its range, and is far more easily exposed, than that of most 
 of the terms which are so unhesitatingly retained. We are 
 at a loss to determine which most should excite our surprise, 
 the presumption or the palpable inconsistency of such a de- 
 mand. 
 
 2. The substitution of "immerse" for "baptize" would 
 involve a positive and palpable error in translation. In- 
 stead of being the " correction" of an error, it would be, not 
 merely the expunging from the Word of God of the proper 
 expression, but the introduction into its place of one actually 
 unsuitable and defective. If it be an error to translate 
 " angellos" in Mat. 13: 39, "messenger", or " ecclesia" in 
 Mat. 17: 18, "congregation", or "sabbath" in Ex. 20: 10, 
 " rest," or " diaconos" in Phil. 1: 1, " servant", it is equally 
 an error, and for precisely the same reasons, to translate 
 ''baptisma'' by an unappropriated term as 
 
THE ENGLISH WORD BAPTISM. 27. 
 
 " clipping," when there is in the language a icord which in 
 its true import expresses the meaning with exactness. To 
 make the substitution, would be, not as in the case of our 
 missionaries to the heathen, to give the ordinance a distinc- 
 tive name in the language, which it already has, — the name 
 which it will always continue to have, and which although it 
 may be perverted or improperly used, is properly applied to 
 no transaction which does not involve the act of immersion : 
 — but it would be, on the contrary, actually to set aside its 
 appropriate, distinctive name, and to attempt to supply its 
 place with an unappropriated term, as "immerse" or "dip," 
 — a term which would always from the necessity of the case 
 be used in distinction from the well known designation of 
 the rite as such " baptism," — just as katadusis was used 
 in distinction from baptisma in the Greek language, al- 
 though having the same generic or characteristic sense 
 with it. The missionary is obliged in such cases from 
 necessity either to employ some term of general import ex- 
 pressive of the simple, generic sense of the original word, 
 and to seek to give it an appropriation as the distinctive 
 name of the object designated, or else to select some word 
 of analogous use already appropriated to heathen ideas or 
 customs or institutions, and give it a new appropriation, 
 leaving it, of course, to possess all the ambiguity naturally 
 resulting from this two-fold appropriation. The word " ec- 
 clesia" must either be rendered simply " congregation;" or 
 some term must be selected and appropriated which is al- 
 ready used with reference to a heathen religious community, 
 composed, perhaps, chiefly of the priesthood, or at least of 
 the devotees of idolatrous worship. In either case its use in 
 the New Testament must be accompanied with the explanation 
 of the living teacher indicating that as thus used it is to be 
 o 
 
28 PROPER IMPORT OP 
 
 taken alone in its Christian acceptation. The words " epis- 
 eopos," " diaconos," u poimen" must either be rendered in 
 accordance with their simple, generic sense, " overseer,' 7 
 "servant," "shepherd" (not "pastor"); or terms must be 
 employed already having a somewhat analogous appropri- 
 ation, leaving the reader in danger of confounding the offi- 
 cers of the Christian church with the civil or religious func- 
 tionaries of the heathen. The mode of designation in either 
 case must be far less explicit than that by which in the 
 English New Testament are presented to our minds the 
 " bishops and deacons" of apostolic times, who, as we are 
 expressly taught, were the recognised officers of the several 
 churches, Tit. 1 : 5-7 ; Phil. 1 : 1. The word graphe 
 must either be rendered according to its literal import as an 
 unappropriated term, "writing," thus making 2 Tim. 3: 16, 
 assert, " All ivriting is given by inspiration of God," or by 
 some term already appropriated to designate the sacred 
 writings of the heathen, thus making the word of God to 
 the mind of a heathen seem to affirm that these sacred 
 writings " are given by inspiration," or " must be fulfilled," 
 or " cannot be broken," or are " profitable for instruction." 
 
 In most of these cases the translator may prefer to se- 
 lect, as being upon the whole the most suitable to his pur- 
 pose, the appropriated term, than to employ one wholly 
 unappropriated, even though it be at the hazard of having it 
 confounded in its use with its original and customary 
 heathen application. The difficulties presented are, how- 
 ever, in either case, of no slight character ; and the trans- 
 lation, although in the best sense " faithful/' is, nevertheless, 
 in these particulars, far more ambiguous, far more liable to 
 be misunderstood by the unassisted reader, in a word, a far 
 less perfect transcript of the original in its expression of re- 
 ligions ideas, than are the English Scriptures. 
 
THE ENGLISH WORD BAPTISM. 29 
 
 In many cases, however, the missionary is able to find no 
 appropriated term used with an analogous application, and is 
 shut up to the necessity of employing one entirely unappro- 
 priated. In rendering angelos, for example, in Rev. 12 : 
 7 ; 1 Cor. 6 ; 3, he is obliged, unless he introduce some ex- 
 tended or unpleasant paraphrase or interpretation, to trans- 
 late, not " Michael and his angels," but "Michael and his 
 messengers," — " the dragon and his messengers." — " Do 
 ye not know that we shall judge messengers ?" Such a ren- 
 dering in the Burman or Karen or Peguan language, may 
 be regarded " faithful ;" but we ask — and we solicit the 
 reader's particular attention to the point of the inquiry — 
 Would it he "faithful" in English ? Shall we, would it be 
 proper that we sho^d, in this respect imitate these foreign 
 versions, in our own language ? It avails nothing to ask, as 
 is often done in a similar case, " Shall we then make one 
 translation for the heathen, and have another for ourselves ?" 
 The case is too clear to admit of argumentation. The irre- 
 sistible decision of the unsophisticated mind is that these 
 foreign versions ought not in such a case to be imitated ; 
 that the proper translation in English is not " messengers,' * 
 but " angels ;" although the latter term, as commonly used 
 and understood, is very far from presenting to the mind 
 with distinctness the simple, characteristic import of the 
 Greek " angelos," from angello, to convey a message ; yet 
 as being appropriated, it is, nevertheless, the only suitable 
 and " faithful" expression of the original. The case is in 
 all respects equally clear as to the manner in which " bap- 
 tisma" should be rendered. 
 
 Although it is easy to conceive how two terms of similar 
 import might come simultaneously to be appropriated to the 
 same object, it is as impossible that the word " immerse" or 
 
30 PROPER IMPORT OF 
 
 " dip" should ever usurp in the English language the place 
 already appropriated to the word " baptize," so as to possess 
 the same religious force or expressiveness, or even cease to 
 be used in distinction from it, as it would be to prevent 
 " katadusis" from being used in distinction from " baptisma" 
 in the Greek language, or to make " writing" synonymous 
 with "Scripture," or "messenger" with "angel," or "con- 
 gregation" with " church" in English. Let the attempt be 
 made, and the result in each case would be the same : and 
 we should have instead of ' the Scripture requiring that those 
 who enter the church (not a hierarchy, or national establish- 
 ment, but the " church") shall be baptized,' not sprinkled, 
 but " baptized," actually "baptized" — instead of these ap- 
 propriated and expressive terms we should have, " The 
 Writing requiring those who enter the congregation to be 
 immersed or dipped /" The query would irresistibly arise 
 in the mind, What congregation ? What writing V Im- 
 mersion for what purpose ? If the Scripture, why is it not 
 so designated ? If for the purpose of baptism, why is it not 
 so expressed ? No one fails at once to perceive an essential 
 and clearly marked difference in the import of these two 
 classes of expressions. It is not possible by any process of 
 reasoning to bring the mind to feel that they are synony- 
 mous. And the difference is equally clear and palpable in 
 the case of each of the corresponding terms which are itali- 
 cized. Nor is the deficiency involved in the use of the word 
 " immerse" or " dip" in many cases less apparent even 
 though it be connected directly with some explanatory ad- 
 junct. The difference in the force of the expressions, 
 " baptized into Christ}' and "dipped into him," ov " im- 
 mersed into him," is too obvious to require remark. 
 
 The delightful associations of thought and feeling which 
 
THE ENGLISH WORD BAPTISM. 31 
 
 the appropriated name of the rite of Christian profession, as 
 used in such passages as 1 Pet. 3 : 21 ; Eph. 4:5; Gal. 3 : 
 27, suggested in the minds of the primitive Christians, and 
 which in the minds of those following their example, are 
 identified with the idea of being "baptized" do not belong 
 to the words "immersion," "dipping," "plunging," etc. 
 These latter terms have no appropriated use which adapts 
 them to direct the mind beyond a mere external act. Let 
 the change be introduced, and the " one baptism" of the 
 gospel becomes merely " one immersion." The harbinger 
 of the Messiah is bereft of his distinction as " John the 
 Baptist," — a distinction acquired from his administering the 
 rite "baptism," — and becomes merely u John the Im- 
 tnerser ;" and by analogy, Baptists, finding nothing in the 
 New Testament respecting " baptism" and taking the Scrip- 
 tures in their manner of presenting truth, for their guide, 
 would become in the current phraseology, merely " Im- 
 mersers" or "Inimersionists," an appellation which would 
 almost of necessity be interpreted as denoting that they 
 stand for the vindication, not of " baptism" as such, but of 
 that which with their own consent would be left to be re- 
 garded simply as a mode of " baptism !" 
 
 We can scarcely conceive of a greater perversion of speech 
 than that to which the advocacy of this unwarrantable sub- 
 stitution has given currency, that the English Scriptures in 
 the use of such terms as " baptize" and " baptism" are un- 
 translated. Untranslated ! How, indeed, could our trans- 
 lators have rendered into English the original term so as to 
 express its technical force, if not by an English word, which, 
 besides having been in the language for some two or three 
 centuries, was when correctly understood perfectly equiva- 
 lent ? In using for the Hebrew sabbath or shabbath the 
 3* 
 
32 PROPER IMPORT OF 
 
 English word " sabbath," did they not translate it? How 
 else could they have rendered it and have rendered it 
 properly? In expressing angelos by "angel," prophetes 
 by " prophet," philosophia by " philosophy," did they not 
 translate them? What other English terms coald they 
 have employed to represent their appropriated or technical 
 import? Or did they write in Greek or leave the Scrip- 
 tures untranslated into English, in using " genealogy" for 
 genealogia, " hypocrisy" for hupocrisis, " idolatry" for 
 eidololatreia ? so in the use of the words " proselyte," " exor- 
 cist," " poet," " synagogue," "epistle," " parable," " psalm," 
 "hymn," " amen," " prophesy," etc. ? As well might it be 
 assumed that the apostles wrote to the Greeks in Hebrew in 
 using "amen" for the Hebrew amen, "sabbaton" for sab- 
 bath, etc. Did Cowper write in Greek when he said, 
 
 " Philosophy baptized 
 
 In the pure fountain of eternal love 
 
 Hath eyes indeed ?" 
 Is not the word ' baptized," as also " philosophy" from 
 the Greek philosophia, in all respects as much at home in 
 the connection in which it here occurs, as any word in the 
 sentence ? And is it not used in a manner adapted to carry 
 to the mind the irrepressible conviction that, in distinction 
 from any perverted use which it may have acquired, it is 
 thus employed in its true sense, — that it expresses its 
 simple, proper, distinctive import, presenting the figure of 
 an immersion, and at the same time not less distinctly the 
 idea of a religious, baptismal immersion. As the former 
 idea, that of immersion, is inseparable from a proper con- 
 ception of a real baptism, so also is the latter. No one wish- 
 ing to express the full idea which Cowper obviously intended 
 to express, would say simply "philosophy immersed." No 
 one wishing to translate the sentence into another language, 
 
THE ENGLISH WORD BAPTISM. 33 
 
 as the German, would have the presumption to suppose that 
 he could do justice to the sense, by employing a term mean- 
 ing simply to "immerse." And yet the point of difference, 
 obvious and undeniable as it appears in the light of this fa- 
 miliar example, is precisely similar to that which pertains to 
 the word when used as a Scriptural term. The sac-redness of 
 import which properly belongs to it, corresponding entirely 
 with that of the original term, can no more be attached to 
 the word "■ immerse'' or "dip" or "plunge," than the reli- 
 gious force of " graphe," "angelos," or " ecclesia" can be 
 expressed by the word " writing," ' : messenger," or " congre- 
 gation." And the attempt in either case, and equally in 
 each, would involve a positive and undeniable error in 
 translation. 
 
 3. Such a substitution, moreover, involving a surrender 
 and abandonment by the friends of truth of "the appropriate 
 name of the gospel ordinance as a Scriptural term, could not 
 be otherwise than highly injurious to the cause of truth. 
 Those who have labored long and hard to identify the idea 
 of what was originally intended merely as a substitute, with 
 the word " baptism,'' would in future find their task a com- 
 paratively easy one ; and the world would be presented with 
 the singular spectacle of Baptists discarding that which gave 
 them their name, and leaving it to become, by a perverted 
 use, almost exclusively appropriated to that which they be- 
 lieve it does not of right express : those who have always 
 maintained, and justly maintained, that no one can be truly 
 " baptized" who is not immersed ; that there is in reality but 
 one mode of " baptism," conceding that there are properly 
 several modes of " baptism ;" that those who are merely 
 sprinkled are properly said to be u baptized !" Can any 
 one believe that the truth would have nothing to suffer from 
 
34 PROPER IMPORT OF 
 
 the adoption of such a position ? or that faithfulness to the 
 truth even as it respects the manner in which it shall be ex- 
 pressed, does not demand that such a result should be 
 avoided. Is it not as clear as the sunlight that if it be con- 
 ceded that sprinkling is " baptism" in the proper sense of 
 the term, it will be impossible to convince the great mass of 
 those speaking the English language that they are not suf- 
 ficiently baptized in being sprinkled ? May the day be far 
 distant when through a failure to discern things which so 
 manifestly differ, those who have so long stood for the de- 
 fence of " baptism,^ shall be led to adopt a position so sui- 
 cidal to themselves, and so disastrous to the cause of truth 
 and of G-od. 
 
 Nor does the evil end here. The principle in accordance 
 with which it is demanded that the distinctive and only ap- 
 propriate name of the Christian rite, "baptism," shall be 
 expunged from the New Testament, and an unappropriated 
 term, as " immersion'' or ' : dipping," be put in its place, 
 opens the door for the introduction and defence of numerous 
 similar changes with respect to other terms. Indeed, they 
 cannot consistently be avoided. It will not, we presume, be 
 denied that ecclesia means " congregation," and diaconos 
 " servant," and angelos " messenger," and graphe " writ- 
 ing," etc., in precisely the same sense that baptisma means 
 " immersion" or " dipping ;" and those who contend for the 
 use of the latter terms, will see no ground on which they 
 can object to the adoption of the former. And whatever 
 may be urged in behalf of such changes on the plea of ob- 
 taining " pure versions," we hesitate not in regarding our 
 present version of the Scriptures as incomparably "purer" 
 and more " faithful" in its expression of religious ideas, than 
 one executed in accordance with such a " principle" of trans- 
 
THE ENGLISH WORD BAPTISM. 35 
 
 Nation. It will suffice even with the ordinary reader of the 
 Scriptures, that we appeal in proof of this remark to a few 
 of the numerous attempts which have been made actually to 
 apply and exhibit this principle in execution. 
 
 In a version of the Xew Testament made for the use of 
 those who years ago adopted the substitution of "immerse" 
 for " baptize," and extensively approved and circulated by 
 them, the principle on the ground of which this substitution 
 is made and defended, has for the most part been faithfully 
 and consistently carried through the entire translation. 
 " Ecclesia," for example, is " always translated congregation" 
 instead of " church." Thus we have in Acts 2 : 47. the 
 declaration that daily additions were made, not to the 
 " church," but to the " congregation." In Mat. 18 : 17, it 
 is made the duty of the aggrieved brother to tell his com- 
 plaint, not to the " church," but to the " congregation" 
 Acts 12 : 5 asserts, not that " prayer was made for Peter 
 continually by the church," but by the ** congregation? 2 
 Cor. 8 : 19 refers to " the brother who was chosen by the 
 congregations" etc. And these changes, it is urged, are in- 
 troduced for " the best of reasons." And it is worthy of 
 special notice that these "reasons" as given are identical 
 with those constantly urged for the substitution of 
 " immerse" for " baptize," to wit, that the word " ecclesia" 
 — a fact which certainly cannot be denied — in these and 
 Other cases of its use, actually means " congregation ;" and 
 that "the word church [the appropriate term] has unhappily 
 grown into a term of art, and has by different persons a va- 
 riety of secondary ideas annexed to it.'' 
 
 Again, in Acts 23 : 8 we are presented with the grave, yet 
 amusing assertion, " The Sadducees say there is no resurrec- 
 tion, neither (good nor evil) messenger /" In John 20 : 12 
 
36 PROPER IMPORT OF 
 
 Mary is represented as meeting at the sepulchre " two mes- 
 sengers" Col. 2 : 18 is made to speak simply of " the worship 
 of messengers" Acts 10 : 7 of " the messenger who spoke 
 to Cornelius." 1 Cor. 6 : 3 presents the interrogation, " Do 
 you not know that we judge (or are to judge) messengers ?" 
 And so in numerous similar instances. And the "reasons" 
 urged in defence of the translation are the same as those so 
 often assigned for the substitution of " immerse" for " bap- 
 tize," to wit, that the term " angel" does not sufficiently " in- 
 dicate the meaning" of the original term, being as commonly 
 used expressive of " nature" rather than of "office"; and 
 that "it is universally admitted that the term 'messenger' 
 exactly corresponds with the Greek word angelos," is 
 " unequivocally indicative of its meaning," is " exactly cor- 
 respondent," — assertions for which there is certainly as 
 much reason as that the word " immersion" " exactly cor- 
 responds" with " baptisma" in its appropriated use in the 
 New Testament ; although in both cases the position in its 
 application to the case in hand, is utterly without founda- 
 tion, the obvious distinction in the force of words as appro- 
 priated and unappropriated being entirely overlooked in its 
 assumption.* 
 
 * It is worthy of note tliat in subsequent editions the word " messen- 
 ger," although still claimed as the only "perspicuous" and " unequivo- 
 cal" rendering, is expunged from some of the passages cited above, 
 and the word " angel," although still represented as an " ambiguous," 
 " equivocal," " erroneous" translation, is by a strange inconsistency 
 actually restored, — showing how much more easily a position may be 
 made to appear in a plausible light in theory, than in pwctice. And 
 we doubt not that a similar dissatisfaction would be felt with the substi- 
 tution of " immerse" for " baptize," by many who are now on specious 
 but false representations led to favor its introduction, provided they 
 eould see the work once accomplished. Is it wise in a case involving so 
 
THE ENGLISH WORD BAPTISM. 37 
 
 Again, the word "repentance 11 whose proper and distinct- 
 ive meaning as an appropriated scriptural term is sufficiently 
 explicit, — however variously it may be interpreted or ap- 
 plied. — and which has become so identified with our religious 
 literature, that, as in the case of the word " baptize," its 
 place can be supplied by no other, is in accordance w T ith the 
 " principle" adopted, unhesitatingly set aside, and on ground 
 equally plausible, to say the least, with that assumed with 
 respect to the word " baptize," to wit, that " according to 
 the common acceptation of the words," or as understood ac- 
 cording to the " vulgar idiom," the word " repent" is ambi- 
 guous and equivocal ; that " it is evident a man may often 
 justly be said to repent, who never reforms"; and that "a 
 man may be said just as properly to repent of a good as of 
 a bad action." 
 
 Again, in the application of this same principle we have 
 in Mat. 24 : 14, instead of " This gospel of the kingdom 11 — 
 11 this good tidings of the reign.'' 1 In 2 Pet. 3:18, instead 
 of " Grow in grace 11 — " grow in favor. 11 In 2 Cor. 12 : 9, 
 instead of " My grace [as imparted] is sufficient for thee" — 
 " sufficient for you is my favor" In Mat. 28 : 20, " I am 
 with you always, even to the conclusion of this state 11 ! 
 
 "We refer to these changes, which are simply specimens of 
 those which run through the entire volume, ch'efly to show 
 how easily an erroneous or fallacious principle of translation 
 may be carried, and consistently carried, far beyond what is 
 perhaps contemplated or even desired by many of its advo- 
 cates, Once adopted, it is very naturally, and with undi- 
 minished speciousness, as we have seen, applied, and legiti- 
 
 important interests to agitate the public mind with the matter of doing 
 that which would no sooner be effected, than a very general desire 
 would doubtless be felt to have undone? 
 
38 PROPER IMPORT OF 
 
 mately applied, so as to leave the English Scriptures bereft 
 of a large portion of what are the most appropriate and ex- 
 pressive Scriptural terms in the language. The statute 
 book of religion exhibiting a strange and painful deficiency 
 of distinctive religious phraseology I A volume in which 
 there is nothing found respecting "baptism," or the 
 '•'church," or "repentance towards God," and from which 
 every thing respecting the "gospel" or the " grace of God r ' 
 has been expunged in numerous familiar passages where the 
 reader has been accustomed to meet with these terms, is 
 presented as an English New Testament ! as an {i improved," 
 a " more faithful" version of this Testament, from which 
 various important " imperfections" and " obscurities" have 
 been removed ! Xor will those who adopt the principle that 
 all appropriated religious terms, if perverted or misapplied, 
 or liable to be misunderstood by those who are subject to 
 erroneous religious teaching, or possessing as commonly used 
 various significations, must be rejected, and their place sup- 
 plied by unappropriated terms expressive of the simple 
 characteristic import of the original words as unappropriated, 
 be able to oppose any objection to the reception and circu- 
 lation of such a version as the " pure" word of God. Indeed 
 these changes are put forth and recommended for adoption 
 with their expressed sanction to the principle on which they 
 are made ; and they thus become responsible for virtually, 
 though it may be undesignedly, encouraging its application 
 in these particular instances. 
 
 But there is still another evil of no slight magnitude re- 
 sulting from the adoption and advocacy of this erroneous 
 principle of translation, which is seen in the unnecessary un- 
 easiness and dissatisfaction respecting the use of Scriptural 
 language which it occasions. To disturb the confidence of 
 
THE ENGLISH WORD BAPTISM. 30 
 
 the public in the correctness and propriety of the phrase- 
 ology in which they have been accustomed to read the 
 Scriptures from their childhood, without the existence of any 
 sufficient reason, cannot be otherwise than injurious to the 
 cause of truth. In nothing are the English Scriptures more 
 worthy of respect and confidence than in the use of such 
 terms as "gospel," "baptism," "angel," " world," «f church," 
 "repentance," etc., words which, however they may be per- 
 verted, or used in different acceptations, are when properly 
 understood as scriptural terms, adapted to express the force 
 of the original words with exactness, and which as answer- 
 ing this purpose have no substitutes in the language. The 
 same fallacious reasoning which would, on the ground of 
 their perversion, set them aside, would demand that, after 
 the corruption of Scriptural doctrine and practice in the 
 middle ages, the original words should have been expunged 
 from the Greek Testament, and their places supplied with 
 those which were unappropriated and consequently unper- 
 verted and, as is urged, " unequivocal." And yet it is 
 chiefly on the ground of the use of these very terms, that 
 attempts have been made to shake the public confidence in 
 the integrity and suitableness for circulation of the volume 
 in which they are with so much propriety and expressiveness 
 employed. 
 
 Note. — Since the foregoing remarks were prepared and nearly 
 through the press, the author's attention has been directed to the recog- 
 nition by Dr. Carson of a distinction in the import of the word rendered 
 " Scripture" in 2 Tim. 3 : 16, which so exactly falls in with our prin- 
 cipal position, and affords so apposite an illustration of its obvious cor- 
 rectness, that we cannot refrain, even at the hazard of seeming to 
 introduce a repetition, from alluding to it. In his exposition of the phrase 
 rendered, " All Scripture is given by inspiration of God,'' he maintains 
 in opposition to those who deny the plenary inspiration of the Scriptures, 
 4 
 
40 PROPER IMPORT, &C. 
 
 that the word graphe means " writing." He says, " As soon as any 
 person becomes acquainted with the meaning of the terms in the ex- 
 pression, it is impossible for him to withhold his assent- What is a 
 writing, etc.?'' " Let any man try to give a definition of the word wri- 
 ting" — " The writing is inspired, etc.," — " If a man cannot see this in 
 the very meaning of the terms in the expression, etc." And yet 
 while thus maintaining that " the meaning," "the very meaning" of the 
 word graphe is " writing," he remarks in the same argument in oppo- 
 sition to those who would render the passage " All writing divinely in- 
 spired, is, etc.," that he has " many reasons for preferring the common 
 version of the passage" (all Scripture) to that which would render it 
 writing. And he has occupied not less than forty pages with con- 
 siderations designed to prove that the original term " signifies Scrip- 
 ture" in distinction from " writing," and can only be so translated with 
 correctness. 
 
PART I. 
 
 BAPTISM 
 
 IN THE 
 
 IMPORT OF THE COMMAND 
 
 AS INDICATED BY THE UNIFORM 
 
 MEANING OF THE GREEK TERM BAPTIZO 
 
 IN ITS USES BY 
 
 THE CLASSICAL, JEWISH, AND EARLY CHRISTIAN 
 WRITERS. 
 
INTRODUCTORY NOTE 
 
 The specific object of the discussion here presented is to illustrate the 
 import of the Gretk term eaptizo as applied in the New Testament to the 
 rite of Christian profession, particularly as this is indicated in cases of its 
 
 s application ; and thus, in connection with a general examination 
 of the whole subject, directly to meet the positions commonly assumed 
 by Psedobaptist writers on their own ground. Although the author has 
 designed to omit no important consideration, embraced within the plan 
 which he has adopted, which could add force to his argument, he has 
 presented chiefly what is directly the result of his own investigations and 
 reflections. A proper conception of some of the distinctions which he 
 has noticed — and which will doubtless commend themselves to the mind 
 of the reader as indisputable— he regards as essential to an examination 
 of the subject in all respects satisfactory in its results. A disregard for 
 these simple and obvious distinctions, has frequently led to the most 
 
 I and erroneous conclusions. In the section relating to " ordinary 
 
 '-•age" with respect to baptizo, the reader's attention is called par- 
 ticularly to the argument from the inevitable influence of this usage in 
 
 I he sense of the term as used by the writers of the New Testament, 
 and as understood by those whom they addressed. The facts pertaining 
 to "Jewish usage" have beai considered with reference not so much to 
 the erroneous positions into the defence of which they are improperly 
 pressed by Peedobaptist authors, as to their direct bearing on the point 
 under discussion. Their real force as evidence that baptizo means u to 
 immerse," is usually lost in efforts to prove that there is nothing pertain- 
 ing to them that is inconsistent with the idea of immersion ; and in some 
 instances extended arguments have been introduced to show that the 
 sense, to immerse, is not impossible. Waiving the direct consideration 
 of questions of this kind, the author has aimed to present these facts in 
 their simple, positive bearings ; and as the result it will be found, it is be- 
 lieved, that, while they expose the falsity of the positions for the support 
 of which, from a limited view of their relations, they have improperly 
 been claimed, they in reality afford direct and decisive proof that the im- 
 
A INTRODUCTORY NOTE. 
 
 port of baptizo in its religious applications among the Jews, was simply 
 and specifically, to immerse. For the passages adduced from the Greek 
 Fathers illustrative of the import of baptizo in its direct " application to 
 the rite of Christian baptism," the author has had recourse to the origi- 
 nal works; and in most cases they are such as he has never seen addu- 
 ced in a similar argument by any other author. It is obvious from the 
 manner in which the subject has usually been treated, that the proof to 
 be derived from this source has not been properly appreciated. The au- 
 thor, from the examination which he has been able to make, is confirmed 
 in the impression that the advocates of " immersion" as the only proper 
 import of baptizo, may fearlessly challenge the most extensive investiga- 
 tion into its use whether secular or religious; and that it will be found 
 that the sense which it is obvious on a variety of separate and independ- 
 ent grounds, it possesses in the New Testament, is inseparable from it 
 throughout the whole range of its usage whether by Pagan, Jewish, or 
 Christian writers. 
 
BAPTISM, 
 
 IN THE 
 
 IMPORT OF THE COMMAND. 
 
 I.— Preliminary Observations.— Baptizo naturally designates a defi- 
 nite, external transaction — Is used in its customary signification— Its 
 meaning is not to be confounded with the design of the rite.— II. Its 
 simple, customary import. — Testimony of the lexicons — Result of 
 investigation into its usage — Examples of its use — Its use by the 
 sacred writers — To whom their writings were addressed — Manner of 
 expressing ideas peculiar to Judaism or Christianity — Illogical conclu- 
 sions. — III. Jewish usage. — Immersion the only sense indicated — No 
 occasion for a change of meaning — Argument from the import of the 
 Hebrew tabal -Influences tending to prevent a change of meaning — 
 Examples of the use of the term— 2 Kings 5 : 14 — Judith 12 : 6-9— - 
 Eccl. 31 : 30, 31— New Testament usage— Mark 7: 3, 4— Jewish prac- 
 tice of immersion — Testimony of the early Christian writers — Of the 
 Rabbinical records — Immersion enjoined in Lev. 11: 32 — Application 
 of the facts to the argument — Heb. 9: 10 — Argument from Jewish 
 proselyte "immersion." — IV. Use of the term in its application to 
 Christian baptism. — Usage of the Greek fathers — Technical use of the 
 word — As denoting a transaction — As applied to the baptism of fire — 
 As denoting immersion -in distinction from emersion — Examples of its 
 use from Chrysostom, Gregory Nazianzen, Basil, Cyril — Its con- 
 struction with prepositions — Concluding statement of the nature of 
 the argument— Note — Remarks upon the definitions of the term in the 
 lexicons. 
 
 The prominence given in the New Testament to Bap- 
 tism, as the appointed rite of Christian profession, entitles 
 the question, What is the import of the command enjoin- 
 ing it? to the most attentive consideration. This, like 
 every similar question relating to the requirements of the 
 gospel, must be decided by the meaning of the terms in 
 
4 BAPTISM, IN THE 
 
 which the command is given. Our first inquiry, therefore, 
 in an examination of the nature of Christian baptism, natu- 
 rally is, What is the meaning of the Greek term baptizo 
 (to baptize) employed by our Lord in instituting the rite ? 
 As preparatory to the presentation of direct philological 
 proof upon this point, we invite attention to two or three 
 
 PRELIMINARY OBSERVATIONS. 
 
 While the import of the term must be determined from 
 its actual usage as a part of the Greek language, it may 
 assist us in our investigation, and prepare the way for ap- 
 preciating more fully the real force of the evidence as it 
 shall be adduced, to inquire, what we should naturally be 
 led to expect with regard to its use, from the general and 
 admitted characteristics of the rite which it designates. 
 Kecognizing, then, the fact, universally conceded, that Chris- 
 tian baptism is an external, symbolical rite, we observe, 
 
 1. We should naturally expect that our Lord in institu- 
 ting such a rite, would employ language descriptive of a 
 definite, external transaction. Indeed, it was essential 
 to its institution, that an external transaction of some kind 
 should be designated. The suggestion that baptizo as used 
 in the New Testament, " denotes merely an effect" whether 
 that effect be regarded as a profession, a consecration, an 
 initiation, a regeneration, or a purification — is effectually 
 opposed by the very nature of the requirement. An " effect" 
 is not a transaction, a ceremony, a symbolical rite ; nor 
 does a term expressing simply the former, so much as in- 
 volve in its proper import an allusion to the latter. Had 
 our Lord, instead of instituting the ordinance of the Supper, 
 directed his disciples merely to hold communion with him, 
 or with each other, in commemorating his death, a com- 
 mand, indeed, would have been given, but no rite would 
 have been instituted. Nor could a rite of Christian pro- 
 fession have been instituted and defined, by the use of a 
 
IMPORT OF THE COMMAND. O 
 
 term by which no such rite was in reality described, but 
 " merely an effect" indicated. 
 
 Nor does it accord with the ideas which we naturally form 
 of a symbolical rite, to suppose that the question as to what 
 transaction should be performed, would be left undecided. 
 The idea of ritual purification, for example— an idea which is in 
 reality irreconcilable with the very nature of a gospel ordi- 
 nance, had always, among both Jews and Gentiles, been identi- 
 fied with the conception, not of one, but of a variety of different 
 rites. The same is true of the use of tcatcr for ritual pur- 
 poses. The idea that all forms of purification, or all modes of 
 using water, constitute but one rite, was never, we presume, 
 suggested to any mind, except in connection with the baptis- 
 mal controversy. It is inconsistent with what we habitually 
 and naturally conceive as pertaining to the nature and fitness 
 of things. 
 
 Nor would the difficulty be essentially relieved by as- 
 suming that baptizo may be used in the generic sense, to 
 wash, as being applicable alike to the hands, the feet, the 
 head, or the whole body. This sense, although excluding all 
 those forms of mere sprinkling or wetting, now used as 
 baptism, in which no washing in any admissible sense of 
 the term, is involved, would, nevertheless, fail of designating 
 any definite transaction to be observed. A form of religious 
 purification practised among the Jews, and occasionally as 
 a strictly symbolical act indicative of moral purity — see 
 Deut. 21: 6-8; Ps. 73 : 13; Matt. 27: 24— consisted in 
 ^cashing the hands. Shall we conclude, then, that this — 
 performed in the manner indicated 2 Kings 3: 11, or by 
 any other convenient method — was, not less than any other 
 form of washing, the rite instituted by our Lord as bap- 
 tism, and intended by him to be observed as a means of 
 Christian profession? It is evident, no form of religious 
 washing would be more likely to be indicated by a term 
 meaning simply to tuash irrespectively of mode, than that 
 1* 
 
6 BAPTISM, IN THE 
 
 which was most prevalent among the Jews. And yet there 
 are few, we imagine, who really believe that the washing of 
 the hands was observed as baptism by the primitive Chris- 
 tians, or that they understood that it was in any way indi- 
 cated in the command to be baptized. The conviction with 
 most minds, we doubt not, is irrepressible, that they re- 
 garded some other transaction as being really designated; 
 and this other transaction — necessarily more restricted, 
 more definite, than a simple washing — was, of course, what 
 they understood the word baptizo as properly indicating ; 
 and the sense in which it was understood by Christ and his 
 apostles, is obviously to be the rule of duty for his people 
 in every age. The exigency of the case seems clearly to 
 demand that the word should direct attention to some well 
 defined, specific, external rite to be performed, as immer- 
 sion ; and we cannot easily divest ourselves of the impres- 
 sion that this demand is actually met in its proper import. 
 2. We should naturally expect that the word baptizo, in 
 its application to Christian baptism, would be used in its 
 simple, customary signification. The thing enjoined, is 
 what the word in the appointment of an external transaction 
 to be observed as a rite of Christian profession, most natu- 
 rally and directly expresses. It is decided without hesita- 
 tion that the transaction required in the observance of the 
 Lord's Supper, is to " break bread" to "eat" to "drink" 
 and to " do" (not, as the Romanists claim, " to offer") this 
 in remembrance of Christ, on the ground that such is the 
 simple, customary meaning of the terms employed in insti- 
 tuting it: and it is equally obvious, that if the proper, 
 distinctive import of baptizo is to immerse, immersion must 
 be the transaction designated by it in its application to the 
 rite of Christian profession. The mind is necessarily di- 
 rected to some transaction to be performed ; and this trans- 
 action must be such as the word in its simple import indi- 
 
IMPORT OF THE COMMAND. 7 
 
 cates. Had it been employed in any other acceptation, the 
 veiy object had in view by its use, would have been defeated. 
 3. There is ax obvious distinction between the mean- 
 ing OF THE WORD BAPTIZO, AND THE DESIGN OF THE RITE WHICH 
 
 it designates. The phrase rendered in Acts 2: 42 ; 20 : 7, 
 " the breaking of bread," while it designates a transaction 
 designed to be observed in remembrance of Christ, does not 
 express this design in its simple meaning. Although, from 
 the application which it has received, it directs the mind to 
 a religious, commemorative rite, it properly means " the 
 breaking of bread," and it is because this is its meaning, that 
 it is used to describe and designate the rite. Compare Matt. 
 26 : 26. The vague impression which many seem to cherish, 
 that the simple, characteristic meaning of baptizo must in 
 some way have become changed or lost in consequence of 
 its appropriation to the rite of Christian baptism, involves 
 in reality the absurdity of assuming that it loses in the com- 
 mand the meaning which was attached to it in issuing the 
 command ! It surely will not be contended that it expressed 
 any idea pertaining especially to the rite as such, before the 
 rite was instituted. And the sense in which it was used in 
 she appointment of the rite, must necessarily be its import 
 as denoting the act to be performed in the observance of the 
 rite. It properly designates some external transaction. This 
 transaction is to be observed in the name of Christ, in profes- 
 sion of faith in him, and of conformity to his death and res- 
 urrection ; and it is its design as thus explained, which invests 
 it with its distinctive character as a Christian rite. The 
 " breaking of bread," is no less such because performed as a 
 religious act ; nor is immersion in water any the less immer- 
 sion when so observed as to become Christian baptism. 
 
 With these preliminary observations, we proceed to in- 
 quire directly, What is the meaning of the word baptizo, 
 employed by our Lord in instituting the rite of Christian 
 
$ BAPTISM,' 'IN THE 
 
 profession, as evinced by its established usage ? The position 
 that its proper import in the case is to immee.se, can be 
 established, we believe — and that too, on a variety of dis- 
 tinct and independent grounds — beyond the possibility of 
 a rational doubt. And we naturally appeal, first of all, to 
 
 ITS SIMPLE, CUSTOMARY SIGNIFICATION. 
 
 That this is properly expressed by the terms, to immerse. 
 ic dip, to submerge, is sufficiently proved by reference to any 
 standard lexicon of the Greek language.* Bretchsneider, 
 whose authority as a critical lexicographer of the New Tes- 
 tament is unsurpassed, says, "An entire immersion belongs 
 to the nature of baptism." " This is the meaning of the word." 
 Indeed, since the thorough investigations into its use made 
 by Carson, Stuart, and others, it may be regarded as a point 
 universally conceded, that its simple import as a constituent 
 part of the Greek language, is to immerse. Prof. Stuart, 
 after an extensive examination of its use by the Greeks, 
 was unable to find so much as a single example in which he 
 even claims for it any such sense as to sprinkle, to purify, 
 or to wash ; and even in the only passage in which he pre- 
 fers to render it simply to bathe, he admits that it is capable 
 of being translated in accordance with its usual import — a 
 case in which it has been clearly shown by his reviewers, 
 nothing short of the sense to dip or immerse, will in reality 
 meet the exigency of the passage, f 
 
 Two or three examples of its use by ancient Greek wri- 
 ters will enable the reader to judge for himself of its proper 
 import. 
 
 Strabo, a cotemporary of the apostles, describing the pecu- 
 liar properties of the water of a lake in Sicily, says, " Things 
 that elsewhere will not float, do not become baptized (im- 
 mersed) in the waters of this lake, but swim like wood." 
 
 * See Note — Appendix, 
 t See Prof. Ripley's Examination page 18. 
 
IMPORT OF THE COMMAND. U 
 
 Josephus, the Jewish historian, speaking of the drowning 
 of Aristobulus by the instigation of Herod, says that they 
 kept " pressing him down as he was swimming, and bapti- 
 zing (immersing) him as if in sport," until he was drown- 
 ed. Again, describing an engagement between the Jews 
 and the Romans on the lake of Gennesareth, he says that 
 the former, " when they ventured to come near the Romans, 
 were baptized together with their ships ;" and adds, " if any 
 of those who had been baptized raised their heads out of the 
 water, they were either killed by the darts, or caught by 
 the vessels." 
 
 These examples — which are only specimens of the custo- 
 mary use of the word — cannot fail to convince every mind 
 that it properly expresses a definite, specific act ; and that 
 this act is immersion. That the writers of the New Testa- 
 ment were ignorant of this fact, will not, we presume, be 
 pretended. And had they wished to denote simply some 
 indefinite form of mere washing or purification, it is incredi- 
 ble that they should have employed for this purpose a term, 
 which, as commonly used, was universally understood as 
 indicating the definite act, immersion. Even on supposition 
 that the word had acquired a secondary sense among the 
 Jews — of which, however, there is not, as will appear upon 
 examination, the slightest proof — it surely will not be de- 
 nied, that the idea of immersion, in water for a variety of 
 purposes, and especially for ceremonial cleansing, was one 
 with which they were familiar ; and, as baptizo was under- 
 stood, according to its literal import, to denote immersion, 
 it follows that a mode of expression exactly suited to repre- 
 sent this idea, would have been the identical one used in 
 Matt. 3 : 6, 11, and Mark 1 : 5,8, in reference to the baptism 
 of the New Testament at the time of. its introduction. And 
 is it to be believed that it was selected for the purpose of 
 indicating that not an immersion, but merely a washing, ox 
 wetting, or purifying, was the thing involved in the rite 1 
 
10 BAPTISM, IN THE 
 
 But, in addition to this consideration, it is worthy of 
 notice, that it was designed that the meaning of the word 
 should be understood equally by those to whom, it is ad- 
 mitted, the peculiar sense claimed for it in the New Testa- 
 ment was unknown. From its entire usage by pagan Greeks, 
 a single example is not adduced, in which it is supposed to 
 exhibit this meaning. Indeed, it seems to be generally 
 conceded, that no such sense belonged to the word in ordi- 
 nary Greek usage. Hence the attempt to establish it on 
 the ground of a peculiar, though imaginary u Jewish usage." 
 It is involved, of course, that by the mass of those using 
 the Greek language, and on whom the command to be bap- 
 tized was enjoined by the primitive teachers of Christianity, 
 a requisition to be wet, or washed, or purified, in the use of 
 the word baptizo, would naturally and inevitably have been 
 misunderstood. To their minds it would have conveyed no 
 other idea than one in which immersion was involved. With 
 them, it would have been precisely as if a similar command 
 were now to be issued in the use of the English word im- 
 merse. And is it conceivable that our Lord should have 
 sent forth his disciples among the various Gentile nations 
 using the Greek language in the Roman empire, with the 
 proclamation that they should "repent," and in his name 
 " be baptized" while yet nothing like baptism, in the only 
 sense in which they had been accustomed to use the term, 
 or in which it could convey any definite idea to their minds, 
 was required or indicated ? 
 
 It avails nothing to urge in defence of a position so mani- 
 festly incredible, the appearance of Jewish idioms and Jew- 
 ish ideas in the language of the New Testament. Nothing 
 from this source has ever been adduced in illustration of 
 the singular position assumed with regard to the import of 
 baptizoj which has the slightest claim to be regarded as a 
 parallel or analogous case; while in most instances, the 
 examples urged, are of a nature to lead, when their true 
 
IMPORT OF THE COMMAND. 11 
 
 bearing is perceived, to a conclusion directly the opposite. 
 The gospel, as we have intimated, was preached by its pri- 
 mitive teachers to all nations who used the Greek language, 
 Gentiles as well as Jews ; and most of their writings em- 
 braced in the books of the New Testament, were originally 
 addressed and sent to the former no less than to the latter. 
 They would, of course, naturally seek to express the dis- 
 tinctive precepts of Christianity by such terms as were best 
 adapted to convey to the minds of those whom they thus 
 addressed, an idea of their real nature. This is the only 
 principle on which their language can be satisfactorily in- 
 terpreted. Nor do we believe that an instance can be ad- 
 duced, in which, with reference to terms of established 
 meaning in ordinary Greek usage, and by which the spe- 
 cific requirements of the gospel are usually expressed, this 
 principle is violated. It is adhered to even in the expres- 
 sion of ideas that were peculiar to the Jewish religion or to 
 the doctrines and principles of Christianity. In such cases, 
 Greek terms, although necessarily receiving a new applica- 
 tion, were selected, not — as is strangely assumed with re- 
 spect to bapiizo — without regard to their proper, customary 
 signification, but with direct reference to it. They had in 
 their ordinary use, as constituent parts of the Greek lan- 
 guage, a definite, well-established meaning, a meaning that 
 was generally recognized and understood ; and it was for 
 this reason that they were selected by the sacred writers, 
 and applied to the ideas which were peculiar to the religion 
 of the Bible. Dr. Robinson, in the introduction to his lexi- 
 con of the New Testament, alluding to the peculiarity of 
 import observable in the use of words by the writers of the 
 New Testament, observes, " An example of this is especially 
 the word jr«rrt 5 (faith)." Now it is perfectly obvious that 
 this word was employed by them, not in disregard of its 
 ordinary import, but because this was its meaning, and one 
 that was universally acknowledged and understood. Indeed, 
 
12 BAPTISM, IN THE 
 
 what more suitable term could possibly have been selected 
 to convey to the mind the idea of faith as directed towards 
 Christ, than one, the proper, established import of which was, 
 faith, belief, confidence, trust ? The same remarks will apply 
 equally to the other terms cited by Dr. Robinson, and 
 usually rendered, righteousness, to justify, election, apostle. 
 
 It is not in fact true of baptko, as has been claimed for 
 Sixcudw (to justify), rairsivbg (humble), etc., that, as com- 
 pared with its ordinary use, it is employed in some peculiar 
 or merely similar acceptation, since being expressive of an 
 external act, that act is the same whether performed for sec- 
 ular or religious purposes. Although possessing an addi- 
 tional technical force, it, like many other technical terms, re- 
 tains without modification the whole of its simple, customary 
 import : — yet even were we to assign it the place which is 
 claimed for it, it would avail nothing toward setting aside the 
 sense in which it was understood in ordinary Greek usage. 
 All analogy would still require us to take it in some accepta- 
 tion involving the general idea of immersion. 
 
 Nothing tends more directly to produce confusion in the 
 minds of inquirers on the subject of baptism, and to lead to 
 illogical and erroneous conclusions, than the practice pre- 
 valent among controversialists of appealing, in illustration 
 of the singular position assumed with regard to the import 
 of baptizo, to peculiarities of " sacred usage," without ap- 
 parently considering the nature or ground of such peculiar- 
 ity. It seems not to be perceived that the examples urged 
 in illustration, are, not merely entirely irrelevant and inap- 
 posite, but of a nature peculiarly adapted to expose the 
 positive and obvious falsity of the very position in defence 
 of which they are adduced. The only logical conclusion 
 from the use of terms expressive of such ideas as faith, re- 
 pentance, love, humility, meekness, &c, selected with direct 
 and special reference to a meaning that was acknowledged 
 and universally understood, is, not — as many Pcedobaptist 
 
IMPORT OF THE COMMAND. 13 
 
 writers strangely infer — that baptizo may be used in the 
 New Testament without allusion to its proper import in or- 
 dinary Greek usage, but that in this respect it would follow 
 the analogy of the terms with which it is compared ; especially 
 as it is used, not like these terms to denote duties which 
 would be obligatory even without an express enactment, 
 but to designate a positive institution in respect to which the 
 will of the Master can be learned only from what is definite- 
 ly expressed and enjoined in the terms employed in institu- 
 ting it. We regard it as absolutely incredible — and our 
 conviction, we doubt not, will be sustained by that of the 
 reader — that the apostles and primitive evangelists should 
 have gone forth calling the attention of all to whom they 
 preached the gospel, wherever the Greek language was use j", 
 to an external rite or transaction, in the observance of which 
 upon becoming disciples of Christ they were to profess their 
 discipleship, and that in describing this transaction, they 
 should continually have employed a term, which — as is uni- 
 versally admitted with regard to the mass of those to whom 
 the command was addressed — was understood as denoting 
 properly and simply the act of immersion^ while in reality 
 nothing like immersion as expressed or involved was intend- 
 ed. It would have been, as will be seen at a glance, pre- 
 cisely as if one in attempting" to express in the Ee h 
 language the idea of washing, or u\fJing. or purifying, or 
 any other idea involving no allusion to mode, should select 
 for this purpose the word immerse! 
 
 Having thus shown on the ground of the simple, custom- 
 ary signification of the term baptizo. that it is impossible, in 
 accordance with any acknowledged or admissible principles 
 of interpretation, that its meaning in the New Testament 
 should be any thing else than immersion, we proceed to 
 establish the same position on the ground of the customary 
 and uniform Jewish usage. 
 
 2 
 
14 BAPTISM, IN THE 
 
 JEWISH USAGE. 
 
 Not only is the assumption respecting the existence of a 
 secondary sense of the word as used by the Jews, without 
 the slightest foundation, but there is positive proof, perfectly 
 decisive, that in all its variety of usage among them, it re- 
 tained without change its original, proper signification, to 
 immerse. Before proceeding, however, to adduce this proof 
 from examples of its actual use by Jewish authors, we call 
 attention to two or three considerations adapted to show 
 that any such change of meaning as is claimed, would have 
 been contrary to all analogy and probability. 
 
 1. There was apparently no occasion for it. There was 
 nothing in the usages of the Jews, in respect either to their 
 language or their customs, that could naturally lead to it. 
 In representing in the Greek language ideas expressed by 
 Hebrew or Aramaean terms, there was not the slightest oc- 
 casion for using baptizo in any other than its proper, modal 
 sense, to immerse. To have employed it, in disregard of a 
 multitude of terms really suited to the purpose, to express 
 the idea of sprinkling, or wetting, or ablution, or purifica- 
 tion without respect of mode, would have been, we venture 
 to assert, an anomaly in the history of language. 
 
 2. It is worthy of notice that the corresponding Hebrew 
 term tabal (to dip, to immerse) although applied for a great 
 variety of purposes to religious rites, including those of ab- 
 lution and washing, retained unchanged through every 
 period of Jewish literature, its distinctive, modal sense, to 
 immerse. This use of the term, uniformly appearing in the 
 Old Testament, was continued in the Jewish schools after 
 the Hebrew ceased to be the language of common life, and 
 appears in all its distinctness in the Talmuds and other 
 Rabbinical writings. The proof of this fact presented by 
 Drs. Lightfoot and Gill in their commentaries on the New 
 Testament, is perfectly decisive. Tabal is continually used, 
 not only in cases where immersion for religious purposes is 
 
IMPORT OF THE COMMAND. 15 
 
 directly designated, but as the appropriate term for dis- 
 tinguishing an immersion for the purification either of the 
 body or of utensils, from a simple washing. 
 
 Such being the usage with regard to the Hebrew term, we 
 should naturally expect to find the same existing with re- 
 spect to the Greek baptizo, with which it originally corres- 
 ponded in import. What possible reason can be assigned why, 
 while the Hebrew word retained its distinctive meaning un- 
 changed, the corresponding term in Greek, originally ap- 
 plied to the same transactions, and used for the same pur- 
 poses, should entirely depart from it ? It can hardly admit 
 of a doubt that the two terms were, each in its own language, 
 freely and familiarly used by the Jewish doctors at the time 
 of our Lord's ministry, as representatives of the same idea. 
 And as the one beyond all question signified to immerse, 
 this would, of course, be regarded as the meaning of the 
 other. 
 
 3. The facts — and, as far as we are aware, the only facts 
 pertaining to Jewish usage — on the ground of which an 
 attempt is made to account for a change of meaning in the 
 word, are in reality of a nature to have apparently rendered 
 it impossible. It is admitted that the term first became 
 applied to certain Jewish observances in its original, proper 
 signification, to immerse, and for the purpose, of course, of 
 designating them as immersions, and thus distinguishing 
 them from other forms of purification in general, as sprink- 
 ling, anointing, &c, as well as from other modes of washing, 
 as in the ordinary washing of the hands — all designated by 
 separate and appropriate terms : — and yet it is assumed that 
 while being used to mark this distinction, it acquired the ge- 
 neric sense, to purify, to wet, or to wash, in which all refer- 
 ence to such distinction was lost, and it could be applied 
 equally to any act of wetting, or washing, or purification 
 irrespectively of mode ! It is needless to add that this 
 method of accounting for the change of meaning claimed, 
 
16 BATTISM, IN THE 
 
 carries with it, when fairly stated so that the bearing of its 
 several positions upon each other may be perceived, its own 
 refutation. We venture to assert, that under similar cir- 
 cumstances a change of signification, like the one thus claim- 
 ed for baptizo, was never known with regard to any word. 
 Nor can we conceive that it would be possible. The posi- 
 tion conflicts with the fundamental laws which operate in the 
 formation and usage of language. The very ambiguity and 
 confusion which would have resulted from the use of the word 
 in the sense, to purify, to wet, or to wash, were sufficient to 
 prevent it from acquiring that sense ; for as used to desig- 
 nate the ritual immersions to which it first became applied, 
 it could not possibly have been known, in a thousand sup- 
 posable cases, what was its meaning. The same influences 
 which operated in fixing the meaning of the Hebrew tabal, 
 apparently beyond the possibility of a change in which all 
 allusion to mode should disappear, would naturally operate' 
 with equal force with respect to the Greek word baptizo. It 
 might as easily be conceived that the words dip, pour, and 
 sprinkle, or their corresponding terms in Hebrew, used in 
 Lev. 9 : 5-12 for the purpose of designating the three 
 specific acts of dipping, pouring, and sprinkling, might ac- 
 quire from this use of them a new signification in which all 
 reference to mode should be lost ! 
 
 The conclusion to which we are thus brought from a consid- 
 eration simply of what the very nature of the case obviously 
 requires, is fully sustained by an examination of the examples 
 in which the word appears in actual use. 
 
 The first instance of its use by a s Jewish writer is in 
 2 Kings 5 : 14 ; where it occurs as a translation of the He- 
 brew tabal) " And Naaman went down and immersed him- 
 self seven times in the Jordan." Its meaning in this case 
 is determined by the established import of the Hebrew word 
 of which it is a direct translation, and which, as we have 
 noticed, retained unchanged its meaning through every 
 
IMPORT OF THE COMMAND. 17 
 
 period of Jewish literature. It is useless to suggest that 
 the sacred historian might have said without impropriety 
 that Naaman ivashed or bathed himself seven times. For, 
 independently of the most direct and obvious reply to such a 
 suggestion, it will not be denied that it is equally natural, 
 to say the least, that he has used the language actually oc- 
 curring in the passage, indicative of the fact that he immersed 
 himself. Indeed, the manner in which rahats, to wash, to 
 bathe, is used in verse 10, clearly indicates that the Jews 
 were accustomed to employ even this term to denote sepa- 
 rate and specific acts involved in bathing ; — a fact which shows 
 that they may have attached to the requisition to ' : bathe 
 themselves," so frequently repeated in the Mosaic ritual, a 
 more specific meaning than many commentators have been 
 disposed to recognize. That these specific acts should be 
 designated in verse 14 by their appropriate name, is pre- 
 cisely what might have been anticipated. The prophet wish- 
 ing to indicate an allusion to the effect to be experienced, 
 directs the leper to icash or lave himself seven times in the 
 Jordan. That the latter, in obeying the direction, went 
 down into the river and immersed himself seven times in its 
 waters, we should naturally have inferred, even had it not 
 been expressly stated. And that the sacred historian should 
 record the transaction as it actually occurred, accords with 
 all analogy in similar cases. It thus appears that, not only 
 is the import of baptizo in 2 Kings 5 : 14 determined on 
 the ground of the established and uniform signification of 
 tubal, of which it is a direct translation, but that no sense so 
 well as immersion meets the very exigencies of the passage. 
 By the Jew, comparing the Greek language with the He- 
 brew, baptizo from the use of it in this passage, would natu- 
 rally be regarded, when applied to acts of washing or cleans- 
 ing equally as in other connections, as being equivalent to 
 the Hebrew tabal ; and as the latter was used to denote the 
 specific act, immersion, this would, of course, be recognized 
 2* 
 
18 BAPTISM, IN THE 
 
 as the import of tlie former ; and the two terms would thus 
 necessarily become associated in his mind as expressing the 
 same idea. 
 
 Another passage in which the word occurs in Jewish 
 usage, being employed to denote a ceremony of strictly re- 
 ligious ablution, is found in the apocryphal book of Judith, 
 chap. 12 : 6 — 9. " And she sent to Holofernes, saying, Let 
 my lord now direct that thy handmaid may go forth to 
 prayer. Then Holofernes commanded his guard that they 
 should not restrain her. So she abode in the camp three 
 days, and went out by night into the valley of Bethulia, and 
 baptized herself at the fountain of water within the camp ; 
 and when she had come up, she prayed to the Lord God of 
 Israel that he would direct her way to the raising up of the 
 children of his people. And she came in clean, and re- 
 mained in the tent until she partook of her food at even- 
 ing." 
 
 The order and connection of the events as here narrated, 
 will be observed. Judith, in company with her female at- 
 tendant, comp. chap. 13 : 10, goes out under the covert of 
 the night and by special permission from Holofernes, into 
 the valley of Bethulia for the purpose of prayer ; arriving 
 at the fountain of water in the valley she baptizes herself ; 
 she then comes up, engages in prayer, and returns to her 
 tent. The clause especially deserving notice — and one 
 which seems to have been strangely overlooked in all the 
 criticisms on the passage which have come under our obser- 
 vation—is &s dvipr] when she had come up. This clearly implies, 
 not only that in her baptism there was in reality a descent, 
 but that there is an intimation of this factin the preceding 
 statement. "We look in vain, however, for any such intima- 
 tion except as it is contained in the import of the word bap- 
 tizo. The declaration that she " baptized," i. e., " immersed" 
 herself, involves, of course, the implication that she descend- 
 ed into the water, and thus prepares the way for the remark, 
 
IMPORT OF THE COMMAND. 19 
 
 " and when she had come up, she prayed." Nor will any- 
 thing short of this meet the exigency of the passage. Al- 
 lusion to a mere wetting, or washing, or purifying, irrespec- 
 tive of mode, performed at a fountain of water, would in no 
 way involve a reference to a descent and an ascent as connected 
 with it. 
 
 This passage, therefore, so far from containing the slight- 
 est intimation that the word baptizo had acquired among the 
 Jews any other sense than that of immersion, presents in 
 reality a positive and interesting proof that this was its 
 meaning as used by them, to designate acts of religious ab- 
 lution. And this, of course, is decisive as to the sense 
 which they attached to it in all cases of application to ritual 
 observances. 
 
 Another instance of its use by a Jewish author in refer- 
 ence to religious rites, occurs in Eccl. 31 : 30, 31. "He 
 who baptizeth himself after having touched a dead body, 
 and toucheth it again, in what respect is he benefited by 
 his bath (loutron)? So is it with the man who fasteth for 
 his sins, and goeth again and doeth the same things, Who 
 will hear his prayer ? or in what respect is he benefited by 
 his humiliation ?" Here, as fasting is represented as a mode 
 of humiliation, so it may be inferred that baptism is referred 
 to as the usual mode of bathing, and this, as is well known, 
 was immersion. Any question which may arise respecting 
 the construction of the passage, is sufficiently met by a re- 
 ference to Heb. 10 : 25, exhibiting a familiar mode of ex- 
 pression entirely parallel, and which is obviously to be ac- 
 counted for on the same principle. That there is an ellipsis 
 in the Greek expression, is universally admitted. That 
 which was removed, was not the dead body, but the pollu- 
 tion contracted by touching it ; and this, it will not be de- 
 nied, could as well be removed by immersion, as by any 
 other mode of washing. Allusion to the act usually per- 
 formed in such cases, would at once suggest to the mind of 
 
20 BAPTISM, 
 
 one acquainted with Jewish usages, an idea of the object 
 sought; and to this idea, the construction, in the same man- 
 ner as in Heb. 10 : 25, naturally becomes conformed. 
 
 But while the sense, to immerse, is one which thus entirely 
 meets the exigency of the passage, it is worthy of notice, 
 that any sense that does not involve a reference to some 
 act of bathing, is positively excluded. That loutron is the 
 appropriate, distinctive term for designating specifically, a' 
 bath, or bathing, will not be denied by any one familiar with 
 Greek usage. And it is deserving attention, that whatever 
 other ceremonies were observed in the case of one who had 
 touched a dead body, the only transaction — that by which 
 the purification was completed — to which the passage repre- 
 sents the "baptism" as referring, was the bathing. The 
 position, therefore, is fully established, that a bathing (lou- 
 tron) is involved in the act of a ritual baptism. All idea of 
 mere wetting, or purifying, or washing, in the generic sense, 
 claimed as the meaning of baptizo in the New Testament, is 
 consequently shown to be utterly inadmissible. And as 
 the baptism is evidently referred to as the usual mode of 
 bathing, there is every reason to believe, from the exigency 
 of the passage itself, that the word is used in its customary, 
 characteristic sense, to immerse. " 
 
 We have now called attention to all the passages supposed 
 to have a bearing on the point under examination, in which 
 baptizo is used by Jewish writers previously to the intro- 
 duction of Christian baptism, and it will be seen, that not 
 only is there nothing pertaining to them, to awaken a sus- 
 picion that the term was ever employed by the Jews in any" 
 other than its simple, customary sense, to immerse, but they 
 afford positive proof of the most interesting and decisive 
 character, that this was the sense which they attached to it, 
 in its religious, as well as secular applications. This, conse- 
 quently, corresponding as it does with its ordinary import. 
 
IMPORT OF THE COMMAND. 21 
 
 must Lave been the sense in which it was used by Christ 
 and his apostles. 
 
 The correctness of this conclusion will become, if possible, 
 still more apparent, from an examination of the passages in 
 which the term is applied to Jewish rites in the New Testa- 
 ment. 
 
 The first instance of its use as so applied, occurs in Mark 
 7 : 3, 4 — " For the Pharisees and all the Jews, except they 
 wash their hands carefully, eat not ; holding the tradition 
 of the elders ; and when they come from the market, except 
 they baptize themselves, they eat not." It will be seen at 
 a glance, that the word baptize, as used in this passage, de- 
 notes something more than the simple washing of the hands, 
 and hence cannot have the generic sense, to wash. It de- 
 signates some more special and thorough ablution than the 
 one indicated in the preceding verse by the term nipto, per- 
 formed by the Jews on all occasions before taking their 
 meals. And it is definite!}' stated in the Jewish Talmtrels, 
 and other Rabbinical writings, claiming to be a record of 
 " the traditions of the elders " prevalent at the time of our 
 Lord's ministry, that this more thorough ablution was an 
 im/iMrswri. 
 
 That it was the custom of the Jews on a great variety of 
 occasions to bathe themselves for the purpose of ceremonial 
 cleansing, is abundantly attested by both Jewish and Chris- 
 tian writers of the first and second centuries, and whose 
 personal knowledge of Jewish usages at that period, places 
 their testimony beyond all suspicion. Tertullian, alluding 
 to the observance of Jewish rites, says of the Jew, "he 
 bathes daily, because he is daily defiled." That these " daily 
 bathings " were ordinarily performed by immersing the body 
 , in water, might be inferred from the well-known fact, that 
 . this was the usual mode of bathing practised by the ancients. 
 Justin Martyr, in fact, familiarly alludes to the Jewish 
 
22 BAPTISM, IN THE 
 
 practice as a going " into the bath." He describes the Jewish 
 baptism as being merely " a baptism of cisterns" which al- 
 though they might serve to the bathing of the body, were 
 entirely void of any thing that could avail to the benefit of 
 the soul. All ground for dispute, moreover, is removed by 
 the direct testimony of the Jewish Talmuds, in which it is 
 declared in reference to the various bathings prescribed by 
 the Jewish ritual, " Nothing of the kind can take place with- 
 out an immersion of the body." And Maimonides, speaking 
 of the Pharisees, says, " if they had so much as touched the 
 garments of the common people, they were defiled, and 
 needed immersion." 
 
 But the record of Jewish traditions respecting the im- 
 mersion of the body, is not more explicit, than with respect 
 to the immersion of utensils; corresponding exactly with 
 what is stated in Mark 7 : 4 — " And there are many other 
 things which they have received to hold, as baptisms (bap- 
 tismous) [i. e. immersions] of cups, and pots, and brazen 
 vessels, and couches kA*w3*.. m It was enjoined that their 
 articles of furniture, such as "cups," "pots," "kettles," &c, 
 should in all cases be prepared for use by immersing them 
 in water. This was the usual method prescribed for cleans- 
 ing them, when from any cause they had contracted cere- 
 monial defilement. And among the articles enumerated, 
 " couches" or beds are especially noticed ; and particular 
 directions are given respecting the manner in which the 
 immersion might be performed. " A bed that is wholly 
 defiled, if one immerses it part by part, it is clean." 
 
 It is customary with commentators, in illustration of pas- 
 sages in the New Testament which refer to Jewish customs 
 and traditions, to appeal freely to the testimony of the Rab- 
 binical records. It is very properly urged, that while it did 
 not, in many cases, accord with the object proposed by co- 
 temporary writers to give a particular account of these 
 things, the fact that they are recorded with minuteness by 
 
IMPORT OF THE COMMAND. 23 
 
 the later Rabbins, may be received— especially if there be 
 nothing in their general character to lead to the supposition 
 that they originated at a period subsequent to the dispersion 
 of the Jews by the Romans — as an interesting corroboration 
 of the evangelical history. The applicability of this position 
 to the statement respecting the " tradition of the elders," in 
 Mark 7 : 3, 4, is, as far as it relates to the existence of 
 certain customs of ceremonial cleansing, generally admitted 
 without hesitation. And yet by most writers it seems not 
 to be appreciated, that the records which testify to the 
 existence of these customs, are in reality descriptions of their 
 character. It is from what is stated respecting the " immer- 
 sion" of " cups," and " pots," and " couches," that we learn 
 that they were cleansed ; we arrive at the conclusion that 
 they were washed, because we are informed that they were 
 " immersed. 11 The consideration that there is no reason to 
 suspect that these customs originated at a period later than 
 that of the New Testament, is no less applicable to them as 
 immersions than as purifications. What possible reason 
 can be suggested, why the traditions of the elders so fre- 
 quently referred to by our Lord, should not have required 
 as much 'in this respect, as those prevalent at any subse- 
 quent period 1 Indeed since the dispersion of the Jews by 
 the Romans there has been a constant tendency on their 
 part, arising from the inconveniences attending their scat- 
 tered and distracted state, to recede in the observance of 
 their religious ceremonies from the rigorous exactness pre- 
 scribed in the Jewish " traditions," so that they have, one 
 after another, ceased to be observed. 
 
 We now ask the reader to compare the representation of 
 these Jewish records with that of the New Testament. In the 
 former the thing required on occasions similar to those spe- 
 cified in Mark 7 : 4, and Luke 11 : 38, is designated an 
 " immersion." In the latter it is stated that a " baptism" 
 was performed. la the former, in passages which treat of 
 
24 BAPTISM, IN THE 
 
 the usual mode by which utensils were prepared for use or 
 cleansed from defilement, directions are given respecting the 
 immersion of " cups" and " pots" and " brazen vessels" and 
 " couches." In the latter, Mark 7 : 4, it is stated that " the 
 tradition of the elders" required the baptism of these articles. 
 Can it be doubted that the terms applied in this manner to 
 what was obviously the same transaction, were considered 
 synonymous % Why should a transaction be commonly and 
 familiarly designated an " immersion" in one language, 
 and not a term of the same characteristic import be employ- 
 ed to designate it in another % And when so employed, as 
 in the use oibaptismos (baptism) in Mark 7 : 4, is it possi- 
 ble to resist the conviction that it is used for the purpose 
 of designating it as an immersion ? 
 
 But, independently of these facts, there was an obvious 
 reason in the very nature of the case, for designating the 
 act of "putting into water" enjoined in Lev. 11 : 32, — 
 and performed in accordance with ' ; the traditions of the 
 elders" on many occasions not specified in the Jewish ritual, 
 — an '• immersion." It was not an ordinary washing.; it was 
 not performed for the sake of washing, in the usual accep- 
 tation' of that term. It was simply a " putting into water," 
 an wimersion, for a ceremonial purpose. And it was suita- 
 ble that it should be designated by its appropriate name. 
 The same remark will apply with equal force to the cere- 
 monial ablution of the body commonly practised. It was 
 not a simple bathing. It was performed for none of the or- 
 dinary purposes of bathing. It was neither more nor less 
 than a simple immersion of the body in water, which, although 
 involving a washing or bathing, was observed in compliance 
 with a ceremonial requisition. And nothing could be more, 
 natural than that it should receive a distinctive appellation 
 descriptive of the simple, specific act performed. And as it 
 is to these ceremonial observances that reference is had in 
 Mark 7 : 4, they are, as we should naturally expect to find 
 them, designated '" immersions" (baptisms). 
 
IMPORT OF THE COMMAND. 25 
 
 These suggestions will assist us in understanding the im- 
 port of Heb. 9 : 10. in which allusion is had to the atten- 
 tion given by the Jews, in their observance of the law, to 
 u meats and drinks and divers baptisms PairruTnoTs ." The class 
 of ritual observances thus designated are, according to the 
 only natural construction of the original text, adopted and 
 sustained by the ablest critics, expressly distinguished from 
 those involved in " the offering of gifts and sacrifices," in- 
 cluding the various sacrificial purifications. And it is a fact 
 which seems not to have been sufficiently regarded in any 
 of the criticisms on the passage which have come under our 
 observation, that aside from those ceremonies which were 
 observed in connection with the offering of sacrifices or 
 were sacrificial in their nature, the only cases in which the 
 use of water was enjoined by the Mosaic ritual, were those 
 in which an immersion is either described, as in Lev. 1 1 : 32, 
 or was according to the Jewish traditions requisite to a 
 fulfilling of the command. The apostle accordingly, upon 
 having occasion to refer to this general class of observances, 
 naturally designates them " immersions" (baptisms). They 
 were not simply and specifically bathings (loutra) ; for in ad- 
 dition to the fact that they had respect to utensils as well 
 as persons, they were in no case performed for any of the 
 ordinary purposes of bathing. They were merely ceremon- 
 ial acts, acts of immersion in water for ceremonial purposes ; 
 and hence their most appropriate designation was " immer- 
 sions.^ They are continually so designated by the Jewish 
 Rabbins ; and the apostle writing In Greek naturally em- 
 ploys a term {baptismos) of the same import. 
 
 It thus appears that the facts pertaining to the use of the 
 terms baptizo and baptismos as applied to Jewish rites in the 
 New Testament, lead to the same conclusion at which we 
 arrived from an examination of passages in the Greek of 
 the Old Testament and the Apocrypha. The only sense 
 
 3 
 
26 BAPTISM, IN THE 
 
 which a proper regard for these facts will possibly admit of, is 
 immersion. And this may be considered as decisive of the 
 sense in which baptizo was used by Christ and his apostles 
 in reference to the rite of Christian baptism. 
 
 Before dismissing the argument from Jewish usage, how- 
 ever, we call attention to the fact that the rite of initiation 
 into the Jewish commonwealth commonly designated " bap- 
 tism," was an immersion, and by a form of the Hebrew tabal, 
 is continually so designated in the Jewish Talmuds, which 
 reveal its existence. Whether the baptism, i. e., the " immer- 
 sion" of proselytes was practised by the Jews previously to 
 the introduction of the gospel, it is no part of our present 
 object to determine. But it is worthy of notice that whatever 
 connection between its observance, and the origin of Chris- 
 tian baptism, may be supposed to have existed, must have 
 existed between " baptism," and a ceremony which was not 
 only in reality an immersion, but was known by the distinc- 
 tive appellation "immersion." And if it be true, as most 
 Paedobaptist authors contend, that the idea of baptism as an 
 initiatory rite, was familiar to the minds of the Jews at the 
 time John commenced his ministry, it ought not to be over- 
 looked that it was the idea of immersion, of a rite which be- 
 ing such in reality, was familiarly so designated ; and the 
 fact that the Christian rite is called in Greek baptisma (bap- 
 tism), a term exactly adapted to designate it an " immersion." 
 is proof that it is thus designated, the force of which it seems 
 impossible for any mind open to conviction to resist. 
 
 But should the origin of Jewish proselyte " immersion" be 
 assigned to a period somewhat later, the force of the argu- 
 ment for the import of baptizo derived from this source, 
 would not be essentially diminished, as it is obvious that 
 there was that in Jewish usage which would naturally lead 
 those familiar with it, to understand terms meaning to im- 
 merse, applied to the rites of religion, according to their lit- 
 eral import. They were prepared to hear an initiatory rite, 
 
IMPORT OF THE COMMAND. 27 
 
 like Christian baptism, familiarly called an immersion ; and 
 they would, of course, at once attach to the requisition 
 to be " baptized," i. e., — according to the simple, character- 
 istic meaning of the term, — immersed, the idea which the word 
 thus literally and properly expressed. And it is inconceiv- 
 able that our Lord or his disciples should have selected the 
 term to indicate the thing required in Christian baptism, 
 for any purpose except to express this idea. 
 
 Having thus shown that all facts pertaining not only to 
 the established import of the word baptizo in ordinary Greek 
 usage, but also to its use as applied directly to Jewish rites, 
 require us to assign to it as used in the New Testament, the 
 sense to immerse, we proceed to establish the same position 
 from its customary use in 
 
 ITS APPLICATION TO CHRISTIAN BAPTISM. 
 
 That it was used by the early Christian writers who em- 
 ployed the Greek language, in the sense of immersion, in 
 cases of direct allusion to the rite of baptism, is placed 
 beyond all ground of dispute by reference to the examples 
 in which it occurs. Nor have we, after a careful examina- 
 tion of all the passages which we have ever seen adduced as 
 proof that in certain instances they employed it in a sense 
 at variance with the idea of immersion, been able to discover 
 a single example, which — when the technical use which as 
 the appropriated name of the rite of Christian immersion it 
 unavoidably acquired, is properly considered — is even appa- 
 rently inconsistent with the position that they understood 
 its proper meaning as being to immerse. 
 
 For an illustration of the " technical use" of baptizo and 
 baptisma by the Christian Fathers, we refer the reader to 
 the use of rantismos, sprinkling, in Heb. 12 : 24, and 1 Pet. 
 1 : 2, — " the blood of sprinkling," " the sprinkling of the 
 blood of Jesus Christ." In this application of the term 
 
28 BAPTISM, IN THE 
 
 rantismos, although nothing like sprinkling as an external 
 act, is designated or described, there is direct allusion to 
 the ceremony of sprinkling observed under the Jewish law, 
 and with this the thing designated is compared ; it is con- 
 ceived of as answering a similar purpose ; and on this ground it 
 is, in accordance with a natural and familiar usage of language? 
 figuratively or technically called by the same name. It 
 is accordingly admitted without hesitation that the only 
 terms by which the idea expressed can be truly represented 
 in any language, are those which properly mean to sprinkle. 
 In accordance with a principle entirely similar, the word 
 baptisma as the appropriated name of the rite of Christian 
 immersion, was technically or figuratively applied, by the 
 Christian Fathers, to various things which they regarded as 
 answering a similar purpose, or as bearing a resemblance to 
 baptism in some of its characteristics or relations. But, as 
 in Heb. 12 : 24, and 1 Pet. 1:2a distinction is to be ob- 
 served between the transaction designated by rantismos, to 
 wit, the application of Christ's atonement, and the effect of 
 this transaction in cleansing the soul from the guilt and 
 consciousness of sin, so in the use of baptisma by the Fathers, 
 the transaction or event designated, is never to be confounded 
 with the effect supposed to be produced, whether it be puri- 
 fication, remission, consecration, initiation, etc., or the oppo- 
 site of these. The illogical and erroneous conclusions upon 
 this point, which have been arrived at in interpreting the 
 language of the Fathers, may, almost without exception, be 
 traced directly to a disregard for this simple and obvious 
 distinction ; a distinction which is generally indicated in 
 the very form of expression employed ; and which, if not 
 expressed, is, of course, in all cases implied. While in the 
 usage of the Fathers, baptisma in its religious application 
 was always used to denote some transaction or occurrence, 
 the effects resulting therefrom, are described as being ex- 
 ceedingly various and in some instances directly opposite 
 
IMPORT OF THE COMMAND. 29 
 
 in their nature. A striking illustration of this fact is fur- 
 nished by a passage occurring in the works of John of Da- 
 mascus, and relating expressly to the various religious ap- 
 plications of baptisma in the New Testament and among 
 the Christians of his own day. While in one sentence, he 
 describes a baptism that is purifying in its effects, in the 
 next, he just as freely and familiarly speaks of one that 
 is " not salutary," not purifying, but only " punitive ;" the 
 subjects are " baptized " indeed, " baptized in fire," but are 
 not " saved," not purified, but on the contrary " punished for- 
 ever ;" a case in which all idea of purification, even as an ef- 
 fect produced on the baptized, is absolutely precluded. And 
 the " baptism" is no more confounded with its effects in the 
 one case, than in the other. Compare with this represen- 
 tation, the fact that in the Latin version of Origen's works, 
 the import of baptizo occurring in a similar connection, in 
 a passage designed to be explanatory of the declaration, 
 " He shall baptize you in the Holy Spirit and fire," is ex- 
 pressed by mergo (to immerse), the one being used inter- 
 changeably with the other. 
 
 No passages are more decisive in illustrating the sense 
 attached to the word baptizo by the Christian Fathers, than 
 those in which, in speaking of the rite of baptism, they em- 
 ploy it to designate definitely the act of immersion as con- 
 trasted with the emersion connected with it. While a requi- 
 sition to be immersed in profession of faith in Christ implies 
 an emersion, and while a rite requiring the one necessarily 
 involves the other, it is obvious that the word immersion 
 does not mean to emerge, but directly the opposite, to im- 
 merse ; and the best of all possible proof that a term express- 
 ing such a requisition, signifies simply and specifically, to 
 immerse, is its susceptibility of freely and familiarly mark- 
 ing this distinction. It is customary, for example, among 
 certain Christian sects in this country, in speaking of the 
 ordinance which they familiarly designate " immersion," to 
 
 3* 
 
30 BAPTISM, IN THE 
 
 represent the immersion and the emersion involved in it, as 
 being significant, the one of death, the other of resurrection. 
 And the use of the word u immersion" in such a connection, 
 would be to the mind of a foreigner wishing to determine its 
 meaning as applied to the rite, decisive proof that it properly 
 denoted the simple, specific act of immersion. Proof of 
 precisely the same kind, exists in great abundance, that im- 
 mersion was the sense in which the Christian Fathers used 
 the terms baptizo and baptisma, in their application to the 
 rite of Christian baptism. 
 
 Chrysostom, commenting on Mark 10 : 39, represents 
 our Lord as designating his " descent into death" as a " bap- 
 tism ;" as when one " in the use of water is baptized (im- 
 mersed), and rises again." Again, in his Homily on John 
 3 : 5, he remarks, that, while on the one hand, baptism has 
 reference to the death of Christ, as is expressed in the de- 
 claration, " We are buried with him by baptism into death," 
 his death, on the other hand, or his sufferings unto death, 
 are designated " baptism," as in the passages, " Are ye able 
 to be baptized with the baptism that I am baptized with V 1 
 " I have a baptism to be baptized with :" and, in illustration, 
 he adds, '• For as it is easy to be baptized (immersed), and 
 to emerge, so he, having died, easily rose when he wished." 
 
 It will be observed, that Chrysostom represents what, in 
 the figurative application of the term, he denominates the 
 "baptism" of Christ, as having the same relation to his 
 resurrection, that K baptism" or immersion, in the literal 
 acceptation of the word, has to emersion. As he who is 
 " baptized" or immersed in water, also " emerges," so Christ 
 emerged from his " baptism," i. e., his " descent into death," 
 by his resurrection. And in these uses of the words baptizo 
 and baptisma, whether literal or figurative, Chrysostom is 
 illustrating their import in their religious application, both 
 as understood by the Christians of his own day, and as used 
 in the New Testament. The language of Mark 10 : 39, and 
 
IMPORT OF THE COMMAND. 31 
 
 Luke 12 : 50, is introduced as involving direct allusion to 
 the rite of baptism, while in Rom. 6 : 4, the rite is expressly 
 designated. And it is in a passage embracing these several 
 applications of the word baptisma, that it is familiarly used, 
 as all will admit, to denote simply and specifically, immersion. 
 
 Gregory Nazianzen, in a formal statement of what was 
 regarded in his time as the spiritual significancy of vari- 
 ous names by which the rite was designated, represents 
 the import of baplisma (immersion) as having the same re- 
 lation to the idea of burial, that the import of loutron (wash- 
 ing) has to the idea of washing away or cleansing. 
 
 Numerous passages occur in the works of Basil, placing 
 it beyond all doubt, that the word baptizo in its religious 
 application, was understood and employed by the Greek 
 Fathers in the sense to immerse. From the treatises " on 
 baptism" ascribed to him, we select the following: "We 
 being baptized (immersed) into death in likeness tyotwran 
 (of the death of Christ), should die to sin ; and by our rising 
 from the baptism (the immersion) being raised as from the 
 dead, we should live to God." While an emersion is here 
 regarded as inseparable from a baptism or immersion, and 
 consequently as a part of the rite, it is not what the word 
 " baptism " properly expresses. The meaning of this is 
 simply immersion. That it is used in this sense in the pas- 
 sage quoted, is placed beyond all dispute by the expres- 
 sion, u and by our rising from the baptism being raised as 
 from the dead." The use of the terms baptizo and baptisma 
 in this case in which there is direct reference to the rite 
 of Christian baptism, and in forms of expression actually bor- 
 rowed from Rom. 6 : 3-5, is perfectly decisive as to the 
 import attached to them by the Greek Fathers. 
 
 In another passage, one who is a baptized (immersed) in 
 the Holy Spirit," and in that fire which is the source of 
 spiritual light, the word or truth of God, is represented as 
 being in a condition to be fully subjected to their influence, 
 
32 BAPTISM, IN THE 
 
 and transformed to their nature, that is, to become enlight- 
 ened and purified ; "just as wool baptized (immersed) in dye 
 is changed in respect to its color," or " as iron baptized (im- 
 mersed) in jire excited by blowing, is rendered more suscep- 
 tible of purification, and becomes not only luminous, but 
 soft and flexible. It will be observed that, as the act of 
 baptizing or immersing the wool in dye, is distinguished 
 from the effect produced in changing the color, and as the 
 baptism of the iron, — which being plunged into the fire be- 
 comes enveloped or immersed in the flame excited by blowing, 
 — is distinguished from the effect in changing the properties 
 of the iron ; so a becoming baptized or immersed in the 
 Holy Spirit — most happily illustrated by the allusion to 
 the iron enveloped in the flame — is carefully distinguished 
 from the effect of this baptism in transforming, enlightening, 
 purifying the soul. 
 
 The comparison between a literal and a figurative bap- 
 tism or immersion, here introduced, is especially deserving 
 notice. It shows clearly that the Greek Fathers did not 
 consider that the technical use which the word baptizo had 
 acquired, affected in the least its simple and proper meaning ; 
 but that, whether as applied to religious or secular transac- 
 tions, its characteristic import was equally to immerse. 
 
 We next call attention to the use of the term by Cyril 
 of Jerusalem. Speaking (Cat. 17) of the apostles as " bap- 
 tized in the Holy Spirit" at the time of Pentecost, he says : 
 " The gift was not in part ; the influence was in full perfec- 
 tion. For as he who goes down tvtwav into the water, and 
 is baptized (immersed), is encompassed on all sides by the 
 waters ; so were they completely baptized (immersed) by 
 the Spirit. The water envelops externally ; but the Spirit 
 baptizes (immerses, envelops) also, and that perfectly, the 
 soul within." The meaning of the term in this passage, 
 whether as applied to the rite of baptism, or the influences 
 of the Spirit, cannot possibly be mistaken. The comparison 
 
IMPORT OF THE COMMAND. 33 
 
 between literal baptism in which one goes down into the 
 water, and is immersed, i. e. u baptized," and in the act be- 
 comes " encompassed on all sides by the waters," and the 
 figurative application of the term in reference to the Holy 
 Spirit, the use of the terms " encompassing" and " envelop- 
 ing" in explanation of the figure, and the free interchange 
 of these with baptizo, in fine, the whole representation, estab- 
 lish for the term, the sense to immerse, in a manner which 
 must suffice to strike conviction to every mind. 
 
 In the same connection Cyril speaking of " the sound from 
 heaven as of a rushing mighty wind" as indicating the pres- 
 ence of the Spirit, says : " ' It filled all the house where 
 they were sitting.' The house became the reservoir of the 
 spiritual water ; the disciples were sitting within ; and the 
 whole house was filled. They were, therefore, completely 
 baptized (immersed) according to the promise." The reader 
 will mark the representation. The disciples were " baptized" 
 because the " whole house" while they were u within" was "fill- 
 ed " with the spiritual water. And it is worthy of notice 
 that this is the sense, not only in which Cyril employs the 
 term in his own familiar use of it, but in which he declares 
 it was used by our Lord in " the promise" which he had just 
 quoted, " Ye shall be baptized in the Holy Spirit not many 
 days hence." Can there be a doubt as to the sense which 
 the Greek Fathers attached to the word in the New Testa- 
 ment? 
 
 An argument equally conclusive may be derived from 
 the use of the word by the Fathers in its construction with 
 prepositions. Although, as an author may wish to direct at- 
 tention particularly either to the simple act of immersion 
 itself, or to the means by which it is effected, he may say 
 with equal propriety, ' immersed in water, or by means of 
 water, or into water,' it is obvious that all of these modes of 
 construction are not adapted to any term that means merely 
 to wash, or wet, or purify. The usual construction occurring 
 
34 BAPTISM, IN THE 
 
 in the writings of the Fathers is " baptized in water, tv Man, 
 occasionally tig vSup into water. And the familiar use of 
 such an expression as " we are baptized into water," would 
 seem to be sufficient in itself to settle the import of the 
 term. It will hardly be claimed that they intended to 
 say, l washed, or wet, or purified into water. 1 ' Immersed into 
 water ' is the only admissible sense.* 
 
 The facts here presented, drawn from various sources, and 
 pertaining to the use of baptizo in various relations and par- 
 ticular applications, must suffice to set the question respect- 
 ing its import as used by the Greek Fathers forever at rest. 
 It must, we think, be perfectly obvious to every mind that 
 the word as employed by them has precisely the same mean- 
 ing as when used by other Greek authors ; that it is used 
 by them to denote the specific act of immersion in the same 
 manner in which we employ the word immerse ; that in this 
 sense they apply it equally to religious and secular trans- 
 actions, passing in this use of it freely from one to the 
 other ; and that the sense in which they themselves 
 as Greek authors thus use the term, was the import which 
 they attached to it as employed, both literally and figura- 
 tively, in the New Testament. Indeed it would be impos- 
 sible for us to mention a philological fact that is better es- 
 tablished than is the import of baptizo as thus stated, in the 
 usage of the ancient Greek Fathers. 
 
 * That the use of the prepositions ck and Sia with baptizo and baptisma 
 in the sense by means of, does not create the slightest presumption against 
 the idea of immersion, is sufficiently proved by a single passage from 
 Chrysostom, in which he is speaking of the baptism of water as distin- 
 guished from a baptism by other means, and in which he uses the word 
 baptizo, as all will admit, to denote the specific act of immersion : "He 
 who is baptized (immersed) t'$ Metros by means of (in the use of) water, 
 emerges with great ease ;" so Christ easily rose or emerged from his " bap- 
 tism," i.e., his "descent into death." 
 
IMPORT OF THE COMMAND. 35 
 
 Let the reader now call to mind the positions established 
 in the foregoing discussion ; — that the term baptizo as ap- 
 plied to Christian baptism necessarily designates some ex- 
 ternal rite, or ceremony, or transaction to be performed ; — 
 that the transaction which it properly denotes according to 
 its characteristic, customary, uniform signification in ordi- 
 nary Greek usage, is immersion ; — that this was the sense 
 in which it was continually used by Jewish authors in their 
 application of it to religious rites ; — and, finally, that the 
 early Christians among whom it was in familiar use in their 
 own language, habitually employed it as applied to Chris- 
 tian baptism in the specific sense to immerse, and in all re- 
 spects in such a manner as to indicate that they regarded 
 this as the meaning, the established, recognized, indisputa- 
 ble meaning of the term, alike in its religious and secular 
 applications : — and we may ask, was not all possibility of 
 its being understood in any sense but that of immersion, 
 by those to whom the writings of the evangelists and apos- 
 tles were originally addressed, absolutely precluded ? 
 
 APPENDIX. 
 
 Note, see page 8. — In appeals to the lexicons to determine the signifi- 
 cation of words, an important distinction but seldom appreciated is to be 
 observed between those definitions which relate merely to their applica- 
 tions or uses, and those which are expressive of their real import. In the 
 case of a large class of terms, most of the secondary definitions attached, 
 have reference not to their proper meaning, but simply to the manner in 
 which they are used or applied, and not unfrequently to the effects indi- 
 cated by the act designated. This is especially true of words which, like 
 baptizo, are descriptive of spccijic, external acts. An example or two will 
 make the truth of this remark obvious to every mind. A secondary defi- 
 nition given by Dr. Webster to the word dip, is "to wet, to moisten;" 
 and Milton iscited as authority. Now every one acquainted with the 
 English language knows that this is not a definition of what the term 
 properly means: nor is there any thing in the usage of Milton to which 
 allusion is evidently had, to afford the slightest ground for such an opin- 
 ion. And the terms " to wet," "to moisten," are obviously introduced 
 by Dr. Webster merely to define a figurative use or application of the word. 
 To express the simple idea of wetting or moistening, the word dip is never 
 employed. 
 
 Another example is furnished in the definition, "to cleanse, to purify," 
 given to the word sprinkle, reference being made to Heb. 10: 22. It will, 
 
60 BAPTISM, IN THE IMPORT OF THE COMMAND. 
 
 we presume, be universally admitted, that these terms do not properly 
 define the meaning of the word as used in the passage cited. It is readily 
 perceived, that direct allusion is had to the idea of sprinkling as observed 
 in connection with the offering of the Jewish sacrifices, an allusion which 
 can be indicated by no term that does not properly mean to sprinkle ; and 
 that the definition given relates solely to its figurative application, ex- 
 pressing especially the effects resulting from the transaction designated, — 
 and not to its simple meaning. The lexicons of every language furnish 
 numerous examples illustrative of the same fact. Indeed, in many cases 
 of words belonging to the class including baptizo, most of the secondary 
 definitions are to be explained on this principle. The fact, therefore, that 
 many of the lexicons append to those definitions of baptizo, which refer 
 directly to its real import, as to immerse, to dip, to submerge, to over- 
 whelm, certain secondary definitions, as to bathe, to wash, to drench, to 
 confound, etc., does not in itself create a presumption that they are, even 
 in the opinion of the lexicographer, to be understood as expressing the 
 proper meaning of the word. Indeed there is satisfactory evidence, in 
 many cases at least, that they were not so regarded by the authors of the 
 lexicons. This accounts for the fact that in some of the standard lexicons 
 of the Greek language the only definitions given to baptizo are of the for- 
 mer class, (an important fact to be observed,) while in others one or 
 more of the latter class are appended. We doubt not that the great body 
 of Greek lexicographers, would readily unite in the following testimo- 
 ny of Dr. Anthon. "The primary meaning of the word, is to dip or 
 immerse; and its secondary meanings, if ever it had any, all refer in some 
 way or other, to the same leading idea." The clause, " if ever it had any," 
 is specially deserving of notice. Did the word possess a distinct, clearly 
 defined "secondary meaning," it cannot be imagined that Dr. Anthon 
 would have been ignorant of its existence. The purport of his remark ev- 
 idently is, that the only proper, distinctive meaning of the word is " to 
 dip or immerse;" in case, however, certain figurative or special applica- 
 tions of the term be designated "secondary meanings," they are such, not 
 as distinguished from its primary meaning, but only as they involve a 
 reference to " the same leading idea," that of immersion. 
 
 A proper regard for this distinction in the definitions of words, by Dr. 
 Carson, would have prevented a remark with respect to the testimony of 
 " the lexicons," which is as untrue in fact, as it is unfortunate in view of 
 the use, and in most cases, unwarrantable use which has been made of it 
 by his opponents. Dr. Carson, without his usual discrimination, alludes 
 to the secondary definitions given to baptizo, as if they were necessarily 
 intended to be definitions of its " meaning" — a mistake, which, as is the 
 more surprising, he extends equally to all the words in the language, p. 56. 
 And it is only with reference to the definitions attached to them conceived 
 of as such, that he calls in question the authority of the lexicons. The 
 position of Dr. Carson, as explained by himself— and which is always 
 misrepresented, unless presented as thus explained — is essentially the same 
 with that which, we are confident, the great body of Greek lexicographers 
 would unhesitatingly assume, to wit, that what are given as secondary 
 definitions of the word, " are not properly meanings at all," but are " made 
 out by implication, or in some other way." 
 
THE NEW TESTAMENT 
 
 IMPORT OF THE WORD BAPTISM. 
 
 Statement of the nature of the argument. — Ancient translations op 
 the New Testament. — The idea expressed by baptizo, understood by 
 the early Christians. — Manner of expressing it in other languages. — 
 Translation of baptizo in the ancient Latin, the Syriac, the Coptic, 
 and other versions. — The impossibility of describing a simple wetting 
 or washing, involving no allusion to mode, as an immersion. — Use 
 of baptizo by the sacred writers. — 1. Argument from its use in 
 construction in Mat. 3:11, and Mark 1 : 8. — Force of the preposition 
 ev. — So used as to avoid ambiguity. — Illustration from the English 
 phrase 'immersed in water.' — 2. Use of baptizo in Acts S : 36-39. — 
 Descriptive of a definite act. — The attending circumstances obviously 
 relating to baptism as such. — 3. Allusion to baptism as immersion 
 in 1 Cor. 10 : 1, 2. — Form of construction adopted. — Nature of the facts 
 specified.— 4. Baptism of the Holy Spirit.— Argument from the con- 
 struction.— The idea of pouring, wetting, or purifying, utterly inad- 
 missible. — The figure of immersion peculiarly adapted to express the 
 thing obviously intended.— Import of baptizo in its customary figura- 
 tive applications.— Occasion of its use with reference to the Holy Spi- 
 rit. — Sense in which baptizo in this application of it was understood 
 and employed by the Greek fathers. — Admissions of Paedobaptist wri- 
 ters. — 5. Baptism of fire. — Allusion to the fire of punishment.— Expo- 
 sition of Mat. 3 : 11, and Luke 3 : 16.— 6. Use of the term in Mat. 
 20 : 22, 23, and Luke 12 : 50. — The meanings to wash, to wet, to purify, 
 absolutely precluded. — Nature of the figure undisputed. — 7. Argument 
 from the use of baptism a in Rom. 6 : 4, and Col. 2 : 12. — Immersion as 
 involving a burial in the water, the uniform practice of the apostolic 
 churches.— Difficulty of disconnecting the nature of the rite from the lit- 
 eral, customary import of the term designating it. — Final statement and 
 application of the argument. — Intent and explicitness of the com- 
 mand. — The act expressed by the word baptizo, the thing enjoined 
 and intended to be observed.— 1. The difficulty of conceiving for what 
 other purpose the term should have been selected.— Illustration from 
 
2 THE NEW TESTAMENT ON THE 
 
 the Lord's supper. — %. Baptism in cases of figurative allusion to the 
 rite uniformly presented simply as immersion. — 3, Various Scriptural 
 passages without meaning, except as baptism is regarded as being es- 
 sentially immersion. — 4-. Immersion uniformly specified as Hie thing 
 required. — 5. Incidental allusions to the nature of the rite. — 6. Nature 
 of the rite as described in Rom. 6 : 4, and Col. 2 : 12. — T. Baptism as 
 immersion, designed to be symbolical. — 8. The commission recorded 
 Mat. 23 : 19, 20, and Mark 16 : 15, 16, designed to extend to all na- 
 tions, and all ages. — 9. The baptism of Christ as our example. 
 
 In a former number, it has been conclusively shown, on 
 the ground of the most unexceptionable proof, drawn from 
 a great variety of sources, that the import of the Greek 
 term baftizo, whether as occurring in ordinary Greek 
 usage, or as applied by Jewish authors to the rites of re- 
 ligion, or as familiarly used both in its religious and secular 
 applications by the early Christian writers, is properly and 
 specifically to immerse. From these facts, the conclusion is 
 inevitable that immersion was the only sense which could 
 possibly have been attached to it as employed by our Lord 
 and his apostles, in describing the ordinance of Christian 
 profession. 
 
 In the present treatise, we propose to establish the cor- 
 rectness of this conclusion, from evidence furnished by 
 the New Testament itself. In the discussion of this 
 subject as usually conducted, sufficient importance seems 
 not to be attached to the facts pertaining to the use of bap- 
 iizo in passages in the New Testament having specific 
 reference, either direct or figurative, to the rite of Christian 
 baptism. Not merely are these facts without exception in 
 harmony with the evidence derived from other sources, but 
 it is deserving consideration, that they constitute an inter- 
 esting and independent source of proof, perfectly decisive 
 in itself, that immersion is in the case the proper significa- 
 tion of the term. 
 
 Before proceeding, however, directly to the examination 
 of this point, we call attention briefly to the teaching of 
 
IMPORT OF THE WORD BAPTISM. 3 
 
 the sacred writers respecting the act designated by baptizo, 
 as stated by the early Christians in 
 
 THE ANCIENT TRANSLATIONS OF THE NEW TESTAMENT. 
 
 It is a fact deserving special attention, that the New 
 Testament in all the various languages in which it was read 
 during the early ages of Christianity, uniformly affirmed 
 that Christ had expressly enjoined that those who should 
 become " disciples" to him, should be " immersed in the 
 name of the Father, and of the Son, and of the Holy 
 Spirit."* We apprehend that the argument from this 
 source is seldom appreciated according to its real force. It 
 is not, to say the least, usually presented, in discussions 
 on this subject, with the distinctness and prominence which 
 its real bearing on the question under examination de- 
 mands. 
 
 Let the reader endeavor to bring before his mind the 
 circumstances under which these ancient translations were 
 made. In the extension of the gospel throughout the world, 
 it became necessary that its requisitions, as well as its truths, 
 should be expressed in the languages of the nations among 
 whom it was preached. For this purpose, terms would 
 naturally be selected corresponding in import with those in 
 which these requisitions were originally inculcated. Among 
 these requisitions, submission to baptism, as a means of 
 professing the gospel, was necessarily prominent. It 
 being the first public act made incumbent on those who 
 
 * The very few instances in which the word baptizo, having become 
 incorporated with other languages, is found in the versions of the New 
 Testament made into these languages, are in no sense exceptions to the 
 truth of this remark, as there is decisive proof, independent of the estab- 
 lished import of the Greek term, that whenever it is so used, it has the 
 sense to dip, or immerse. Tertullian, for example, one of the earliest 
 Latin Fathers, while he usually expresses the Greek baptisma by baptis- 
 mus, employs for baptizo, tingo (to dip), occasionally, however, mergtio 
 (to immerse.) 
 
4 THE NEW TESTAMENT ON THE 
 
 became converted to Christianity, a distinct conception of 
 the idea expressed by the word baptize, as denoting the 
 thing required, would become co-extensive with the pro- 
 mulgation of the gospel. When, therefore, the New Testa- 
 ment, upon its completion, was translated into other lan- 
 guages, as the Latin and Syriac, the terms employed to 
 represent this idea, uniformly expressed in the original 
 text by baptizo and baptisma, could hardly fail to be an ex- 
 pression of their real import. Here were men, Christian 
 scholars, the immediate successors of the apostles, perfectly 
 familiar with the Greek language in all its variety of appli- 
 cation, secular and religious, knowing fully what was the 
 idea attached to the command to be baptized ; they wish to 
 express this idea in other languages, in a direct and simple 
 translation of the word baptizo ; and what terms do they 
 employ ? What do they affirm to be the import of the 
 word? As it cannot be supposed that they were ignorant 
 of its meaning, it is no less incredible that they should 
 have designedly represented in the translation that the 
 thing required was essentially different from what was ex- 
 pressed in the original language. And yet it is a fact wor- 
 thy of notice, that in all the translations of the New Tes- 
 tament, made during the period commencing with the age 
 immediately succeeding that of the apostles, and extending 
 through six or seven centuries, the word is rendered by no 
 term that does not correspond in import with the original, 
 customary signification of baptizo; i. e., that does not de- 
 note the specific act of dipping or immersion. 
 
 In the early Latin versions, made during the second 
 century, — passages from which appear in the works of 
 Tertullian, — the term employed as a translation of baptizo, 
 is lingo. That tingo corresponds exactly with baptizo in 
 the sense, to dip, to immerse, will not, we presume, be 
 called in question. Indeed it is given in standard English 
 and Latin lexicons as the simplest definition of the word 
 
IMPORT OF THE WORD BAPTISM. 5 
 
 dip. It is the term usually occurring in the works of Ter- 
 tullian, alike in passages quoted from the New Testament, 
 and in his own descriptions of baptism, to indicate the act 
 of baptizing ; although he occasionally uses in its place, as 
 being perfectly equivalent, mergito (to immerse) ; and 
 as a corresponding Latin term for baptism, intinctio, a 
 dipping into, an immersion. Its meaning as a translation 
 of baptizo in the New Testament, is thus, even on grounds 
 independent of its proper, ordinary import, placed beyond 
 all dispute. 
 
 In the Syriac version, made early in the second century, 
 the term employed for baptizo is amad, the meaning of 
 which, as given in the lexicons, is to dip, to immerse, to 
 bathe. The conjecture of certain modern writers that it 
 may mean to stand, or to confirm, is entirely without sup- 
 port from the usage of the language. That it properly 
 signifies to immerse, is obvious from passages not relating 
 to the rite of Christian baptism. In Num. 31 : 23, it is used 
 in translating the passage, " All that abideth not the fire, 
 ye shall make go through the water." The expression 
 " to make go through the water," used with reference 
 to utensils that were to be " put into water," Lev. 1 1 : 32, 
 is admitted by all to denote immersion. It is accordingly 
 so rendered in the Syriac in the use of amad, " ye shall 
 immerse in water." By Ephraim Syrus,* of the fourth 
 century, amad is used to express the physical act by which 
 the head of the Redeemer in being " bowed down" in his 
 baptism, was placed beneath the water of the Jordan ; a use 
 of the term which restricts it in its import to the specific 
 act of immersion, and which shows conclusively that this 
 was its distinctive meaning. 
 
 In the ancient Egyptian or Coptic version of the New 
 Testament, made during the third century, baptizo is ren- 
 dered by a term, the proper, distinctive meaning of which 
 
 * See Gotch's Examination. 
 1* 
 
6 THE NEW TESTAMENT ON THE 
 
 is, to immerse, to submerge, to sink. This is sufficiently in- 
 dicated by its use in passages not relating to the ordinance 
 of baptism ; as Mat. 18 : 6, — y submerged in the depths of 
 the sea;" Mat. 14:30, "And beginning to sink, he cried 
 Lord, save me." 
 
 For similar proof respecting the manner in which the 
 word is translated in the Gothic, the Ethiopic, and the 
 Armenian versions, the reader is referred to " Gotch's 
 Critical Examination of the rendering of the word baplizo 
 in the ancient and many of the modern versions of the 
 New Testament." 
 
 Translations made at a much later period are for obvious 
 reasons of very little authority in determining the point 
 now under examination. The only facts with which we 
 are concerned in our present investigation, are those which 
 illustrate the sense in which the word was used by the 
 primitive teachers of Christianity. And the fact that in 
 the very age succeeding that in which the New Testament 
 was completed, and among those who had in many instances 
 doubtless received their idea of baptism from the teaching 
 of the apostles themselves, it is rendered by terms which 
 express the specific act of immersion, sustained by the fact 
 that it is translated by no term that does not denote im- 
 mersion during the first seven centuries of the Christian 
 era, is proof that this was the sense attached to it by the 
 primitive Christians, the force of which, we hesitate not to 
 say, no unprejudiced mind can possibly resist. Had they, 
 understanding that it denoted a simple washing or wetting 
 irrespectively of mode, have rendered it to immerse, it would 
 have been, not simply a failure to represent its real import, 
 but the inculcation of a positive falsehood as to the very na- 
 ture of the thing indicated and required ; for although an 
 immersion in water is in reality a washing or bathing, and 
 is frequently referred to as being such by the Greek 
 Fathers, it is not true that a washing which has no respect 
 
IMPORT OF THE WORD BAPTISM. 7 
 
 to mode, is an immersion, in whieh mode is the very thing 
 involved. It is worthy of notice, moreover, that the only 
 name by which the rite was familiarly known amono- the 
 Christians who used the Greek language, through which it 
 could possibly have acquired the appellation " immersion 11 
 in other languages, was baptisma itself. Far greater, of 
 course, is the difficulty of conceiving of any ground on 
 which this could have been given as the simple meaning of 
 the icord. except as it is found in its real import. Indeed 
 it is absolutely impossible to account for the fact, that the 
 <early Christians, in their translations of the New Testa- 
 ment, have uniformly represented the thing expressed and 
 required by baptizo to be the specific act of immersion, ex- 
 cept on the ground that they understood this to be its 
 proper meaning. 
 
 Our object, however, in the present treatise, is more 
 especially to exhibit the evidence for the import of baptiza 
 in the New Testament, afforded by 
 
 ITS USE BY THE SACRED WRITERS. 
 
 I. And our first proof, that as applied by them to Chris- 
 tian baptism, it properly means to immerse, will be derived 
 from the manner in whieh it is used in construction in 
 Mat. 3: 6, 11, and Mark 1: 5, 8, 9 ; particularly in the 
 expression, " I indeed have baptized you Ip Man in water" 
 Comp. John 1 : 26, 33. That this is phraseology exactly 
 adapted to express in the Greek language the idea of im- 
 mersion in water, will not be disputed. That the only pro- 
 per mode of rendering the words lv vSan (en hwdati), stand- 
 ing alone, is in water, will not be called in question by any 
 one acquainted with Greek usage. The English expression 
 is an exact representative of the Greek. It exhibits the 
 idea that is first suggested, as the eye meets the words in 
 composition ; and if in any instance a different translatioa 
 
8 THE NEW TESTAMENT ON THE 
 
 inay be adopted, it is only from the force of other words in 
 the sentence. The writers of the New Testament, although 
 in certain connections they occasionally use the preposition 
 iv (en) in the sense of with, as denoting means or instru- 
 ment, have, nevertheless, given abundant proof that they 
 were not ignorant of its natural and proper force as a Greek 
 term : and they are accordingly careful, especially in cases 
 in which external transactions are involved, to use it in 
 such a manner as to avoid ambiguity. We hesitate not to 
 say that the assumption that iv Uari (en hudati) in Mark 
 1 : 8, — occurring in regimen with a word expressive of an act 
 which in the case was performed " in the river," (comp. ver. 
 5), — may be rendered with water, is not sustained by an 
 example, — which in any proper sense can be considered 
 parallel or analogous, — in the entire usage of the writers 
 of the New Testament. But. independently of these con- 
 siderations, the meaning of the preposition is sufficiently 
 obvious from its use in the parallel expressions, " baptized 
 in (en) the Jordan," Mat. 3:6," baptized in the river,"' 
 Mark 1:5. It being immediately added, in the same 
 passage, and in a statement of the same transaction, " bap- 
 tized in (en) water," it cannot admit of a doubt that the 
 preposition has in each case the same force. 
 
 Now let the reader call to mind the universally admitted 
 fact, that baptizo was regarded by those using the Greek 
 language, as an appropriate term for expressing the de- 
 finite act of immersion. There would, of course, be a tend- 
 ency on the part of both Greeks and Jews, to attach to it, 
 especially as used to designate an act described as per- 
 formed " in the river," the idea of immersion. And had 
 it been the intention of the sacred writers, as is assumed, 
 to indicate that this was not the idea designed to be ex- 
 pressed, but that the term was used in a sense which had 
 no respect to mode, is it credible, is it conceivable, that they 
 should have employed the very form of construction which 
 
IMPORT OF THE WORD BAPTISM. 9 
 
 of all was the best adapted to present this idea to the 
 mind ? 
 
 To present the Paedobaptist argument for a secondary 
 sense of the word in the New Testament, in the light of the 
 positions assumed in its defence, — and in the most favor- 
 able light which those positions as assumed will admit 
 of, — let us suppose that the English word immerse, in addi- 
 tion to its proper modal signification, had acquired the 
 secondary sense, to wash, or to purify, while in certain cases 
 the preposition in had the force of with. Is it conceiv- 
 able that one wishing to convey the idea of washing or 
 wetting or purifying with water, without respect to mode, 
 should select for this purpose the expression " immersed in 
 water . ? " and should immediately add, in reference to the 
 same transaction, "immersed in the river?" Would not 
 the very form of expression selected be conclusive proof 
 that the word " immerse" was used in its proper modal 
 sense 1 and would not a desire to indicate this fact be at 
 once regarded as supplying the reason for its selection % 
 
 In this illustration we have allowed the Paedobaptist 
 assumptions, with respect to the verb and preposition, to 
 have their full force. And yet it must be obvious, we 
 think, to every mind, that the very positions assumed would, 
 even if they were admitted as true, naturally lead, on all 
 acknowledged principles of interpretation, to a conclusion 
 directly the opposite of the one attempted to be drawn 
 from them. 
 
 II. Another interesting proof of our position is furnished 
 by the passage, Acts viii., 36-39, "And as they went on 
 their way, they came unto a certain water : and the eunuch 
 said, See, here is water ; what doth hinder me to be bap- 
 tized ?" — '• And he commanded the chariot to stand still : 
 and they both went down into the water, both Philip and 
 the eunuch ; and he baptized him. And when they were 
 
10 THE NEW TESTAMENT ON THE 
 
 come up out of the water, the Spirit of the Lord caught 
 away Philip." The fact that the sight of a certain water 
 along the wayside, suggested to the mind of the eunuch 
 the idea of immediate submission to baptism, is certainly 
 adapted to give the impression that he had been taught to 
 regard some body of water sufficient for immersion, as re- 
 quisite to a performance of the thing involved in the ordi- 
 nance. We call attention, however, more especially to the 
 fact that the word baptizo in the remark, " and he baptized 
 him," is descriptive of a certain definite act performed at 
 a point in the water, which by a descent into the water 
 had been gained for that purpose. Few will hesitate to 
 admit, in view of the whole transaction as narrated, that 
 that act was an immersion : and would it be possible for 
 one familiar with Greek usage in regard to baptizo, meet- 
 ing with the term in such a connection, to resist the con- 
 viction that it was used for the purpose of designating the 
 act involved as an immersion ? The sacred historian could 
 not have failed to perceive that this would be the impres- 
 sion naturally made on the mind of the reader ; and had 
 he intended to designate baptism as a simple washing or 
 wetting, it is incredible that he should have been at pains 
 to describe the administration of it in such a manner 
 as inevitably to direct attention to the idea of immersion, 
 as expressed in the original import of the term. 
 
 Again, what possible reason can be assigned for his de- 
 scribing with such particularity, the circumstances per- 
 taining to a mere mode of administering the ordinance 7 
 The coming to a certain water, the conversation which 
 ensued, the going down into the water, the coming up out 
 of it, are obviously all introduced into the narrative on 
 account of their relation to baptism as such. No one, we 
 presume, will deny that the whole representation of the 
 passage naturally leads to this conclusion ; although it is 
 
IMPORT OF THE WORD BAPTISM. 11 
 
 in reality, as will be seen, a conclusion which involves the 
 admission, that baptism was regarded as immersion. 
 
 III. "We next call attention to the allusion to baptism in 
 1 Cor. 10 : 1, 2, "Moreover, brethren, we would not that 
 ye should be ignorant how that all our fathers were under 
 the cloud, and all passed through the sea ; and were all 
 baptized unto Moses in the cloud and in the sea." We 
 cannot resist the conviction, that in the expositions usually 
 given to this passage, its real force in its bearing on the 
 particular point now under discussion, has been overlooked. 
 The attention, while occupied in tracing analogies between 
 the event indicated and the rite of baptism, has been 
 diverted from the fact more especially deserving notice, to 
 wit, that the nature and form of the apostle's statement, 
 including the construction of the language, the character 
 of the facts mentioned, and the order in which they are in- 
 troduced, are evidently expressly accommodated or adapted 
 to the idea (immersion), which the word baptizo properly and 
 literally expresses. We see no way in which they can be 
 accounted for on any other supposition. So that the passage, 
 so far from being merely " consistent" with the idea of im- 
 mersion, on the ground of a " figurative" allusion to the 
 " rite," presents in reality a positive and interesting proof 
 that immersion is the simple, literal meaning of the word. 
 
 It will be observed that the apostle, in verses 1-12, is 
 comparing the experience of the Israelites, in respect to 
 various facts and incidents in their history, their tempta- 
 tions, dangers, occasions for watchfulness, etc., with that of 
 the Christian church. And he first notices the fact, that 
 they " were all under the cloud, and all passed through the 
 sea." But in what respect was this analogous to any thing 
 pertaining to the experience of Christians ? It cannot be 
 i iiazincd that the apostle would thus particularly and 
 formally allude to certain facts as analogous, without giv- 
 
12 THE NEW TESTAMENT ON THE 
 
 ing the slightest hint as to the ground of the analogy. 
 We look in vain, however, for any such hint or explanation, 
 except as it is found in the appended clause, " and were all 
 baptized unto Moses in the cloud and in the sea." This is 
 most obviously the filling up or completion of the allusion to 
 " the cloud" and " the sea" in the preceding verse. And 
 the only satisfactory reason that can be assigned for the 
 apostle's remark, that " they were all under the cloud and 
 passed through the sea" is that he wished to prepare the 
 mind of the reader for the allusion to baptism, by showing 
 on what ground it could be said with propriety that they 
 were "baptized," i. e., immersed: — and to complete the 
 representation, and present to the mind still more clearly 
 the applicability of a term meaning to immerse to the trans- 
 action, he represents them as being like immersed persons 
 " in the cloud and in the sea." 
 
 It is customary with writers to speak of the Israelites 
 as ' descending into the sea in obedience to the command 
 of Moses, passing through dry-shod, and emerging safely 
 on the opposite shore.' An " emersion" however, implies 
 an immersion. And if we may, in allusion to the passage 
 of the Israelites through the sea, familiarly employ lan- 
 guage descriptive of the former, the apostle could easily 
 conceive how their situation while " in the sea" might pro- 
 perly be indicated by a term expressive of the latter ; 
 especially as they were at the same time " in the cloud" — 
 as in passing over them it may be supposed to have en- 
 veloped them, and have thus rendered the immersion 
 complete. 
 
 The supposition of certain commentators that the allu- 
 sion in the passage is to the " initiation of the Israelites 
 into the religion promulgated by Moses," is precluded by 
 the whole representation of the facts specified as pertaining 
 to the event. Why the passage of the Red Sea, the occa- 
 sion of a simple miraculous event occurring in the journey- 
 
IMPORT OF THE WORD BAPTISM. 13 
 
 ing of the children of Israel, unattended by any religious 
 rites, should be fixed upon by the apostle as the time of 
 this " initiation," and that too, in distinction from other 
 occasions upon which there was a general and formal con- 
 secration of themselves to God as his people, we find it 
 impossible to conjecture. But, admitting the possibility of 
 this, why should the apostle, in alluding to this event, de- 
 scribe it particularly as a " passing through the sea" and a 
 being "in the sea?" These surely are not the circum- 
 stances, nor is this the phraseology, adapted to represent it 
 as an initiation. They can be explained only on the 
 ground that they are introduced on account of their rela- 
 tion to baptism as immersion. Again, why does the 
 apostle call attention to the fact, that the people were 
 " under the cloud" and " in the cloud ?" The usual posi- 
 tion of the cloud, as a means of direction to them in their 
 journeyings, was before them, Ex. 13 : 22. As a means of 
 protection and separation from their enemies, on the passage 
 of the Red Sea, it was behind them, Ex. 14 : 19. And 
 yet the apostle, omitting all allusion to these facts as not 
 being suited to his purpose, calls attention to a circum- 
 stance which was merely incidental to their privileges as 
 described in the Old Testament, to wit, that it was true 
 of them that " they were all under the cloud" and " in the 
 cloud," and were consequently all actually " baptized" i. e., 
 immersed by means of it ; — a result of their submission to 
 the direction of Moses. 
 
 It thus becomes perfectly obvious, that the apostle's 
 allusion to " the cloud" and K the sea," accompanied with 
 the special statement that " they all passed through the sea," 
 and " were all under the cloud," and were all " baptized in 
 the cloud and in the sea" can be accounted for on no other 
 ground than that there is direct reference to the idea of 
 immersion as expressed by the word baptizo. 
 
 But while the apostle is thus careful in his selection of 
 2 
 
14 THE NEW TESTAMENT ON THE 
 
 facts, in bis manner of introducing and stating them, in 
 fine, in the whole phraseology and representation of the pas- 
 sage, to show that the Israelites were the subjects of what 
 might properly be designated a " baptism," i. e., an immer- 
 sion, he intimates that, in a certain aspect of it, it may be 
 viewed as having answered a similar purpose with Christian 
 immersion or baptism. As Christians in being immersed 
 in water on professing their faith in Christ, are recognized 
 as his people, and reminded of their distinguished privileges 
 as members of the Christian community, so the children 
 of Israel in being conducted by Moses " into the midst of 
 the sea," and in having the cloud which usually went be- 
 fore them, by a special interposition pass over them, and 
 take its position behind them, for the purpose of protecting 
 them from their enemies, received an immersion in the 
 cloud and in the sea, which could not fail to remind them 
 more forcibly of the fact, that they belonged to a people 
 enjoying the favor and protection and watchcare of Je- 
 hovah, than could possibly have been done by any simple 
 rite of " immersion," such as exists as a badge of connection 
 with the Christian church. And yet even suck an im- 
 mersion did not preserve them from his judgments when 
 they apostatized. Nor is there any ground for the im- 
 pression that those who have been received to Christian 
 immersion are safe, except as they act consistently with 
 their profession. Comp. vs. 1, 2, 5-1 1. 
 
 IV. Another use of baptizo decisive of its meaning in 
 the New Testament, appears in passages which relate to 
 the baptism of the Holy Spirit ; as Mark 1 : 8, " I in- 
 deed have baptized you in (en) water, but he shall baptize 
 you in (en) the Holy Spirit." 
 
 The sense in which baptizo is here used, is indicated by 
 the very construction. The use of the preposition ev (en), 
 with reference to the baptism of water, is, as we have 
 
IMPORT OF THE WORD BAPTISM. 15 
 
 shown, (see page 7), decisive that it should be rendered 
 according to its natural, proper import, in — in water. And 
 the same construction being continued upon the repetition 
 of the verb in the other part of the sentence, it obviously 
 demands the same translation — a in the Holy Spirit."* It 
 thus becomes obvious that the baptism of the Spirit involves 
 the idea so common with the sacred writers, of being " in 
 the Spirit," Rev. 1:10; 4:2; Gal. 5 : 25 ; and the only 
 sense claimed for the word, which corresponds with this 
 representation, is that of immersion. And it is worthy of 
 notice, that although in some instances of the use of the 
 term in its literal acceptation, this precise form of expres- 
 sion is omitted, as being unnecessary, it is, in its figurative 
 application with reference to the gift of the Holy Spirit, 
 uniformly retained, as if expressly designed to aid the 
 mind in forming a clear conception of the nature of the 
 figure. See Luke 3:16; Acts 1:5; 11:16. 
 
 Again, immersion is the only sense claimed for baptizo 
 which will meet the exigencies of the case with respect to 
 the nature of the thing designated. The idea of pouring, 
 so frequently introduced by Peedobaptist writers in con- 
 nection with the baptism of the Spirit, is not even claimed 
 as involved in the meaning of the icord, and does not, con- 
 sequently, properly come within the range of our present 
 investigation. Pouring and baptism, moreover, as related 
 to the gift of the Spirit, not merely are never represented 
 by the sacred writers as being the same, but are uniformly 
 spoken of as entirely distinct ; the former being invariably 
 predicated of the Spirit, not of chose who receive his in- 
 fluences. 
 
 The sense to wet, will not, of course, be urged as having 
 any claim to regard. And the familiar use of the term 
 
 * It is a fact worthy of notice, that this is the mode of rendering ac- 
 tually occurring in the earlier English versions of the New Testament, — 
 " in water," " in the Holy Ghost." 
 
16 THE NEW TESTAMENT ON THE 
 
 in such a connection, is positive proof that wetting is not 
 what it properly expresses, — is not its meaning in the New 
 Testament, and least of all in such passages as Mark 
 1:8; Acts 1 : 5, etc. ; although in them there is direct 
 reference to the act of Christian baptism. 
 
 An insuperable objection to the idea of washing or puri- 
 fication, is involved in the fact that baptism in the Holy 
 Spirit was not simply an effect of his operation on the mind 
 or heart, but properly a transaction, by which the disciples 
 became possessed of the abundant supplies of his influ- 
 ence. Compare Acts 11: 15, 16; 1:8; Luke 24 : 49 ; 
 John 7 : 39 ; Tit. 3:6; especially Acts 1 : 5 with Acts 
 2 : 1-4. It is to the " gift" of the Spirit, or to the Spirit 
 as given, as copiously imparted, — not as operating on the 
 heart — that allusion is uniformly had. The " purification 
 of the heart" by the Spirit in the exercise of " repent- 
 ance" and " faith," moreover, was in reality a prerequisite 
 to the reception of the "gift" involved in the "baptism" 
 of the Spirit ; and could not, of course, in the nature of 
 the case, be specifically the thing itself. See Acts 15 : 7-9 ; 
 2 : 38, 39 ; John 3:3-8; 1 Pet. 1 : 22 compared with 
 Acts 11 : 15, 16, 18; 1:5. 
 
 It thus becomes obvious, from the very nature of the 
 thing designated, not less than from the construction used, 
 that all the meanings claimed for baptizo to the exclusion 
 of immersion, are equally inadmissible. The only sense 
 which the exigencies of the case in either of these respects 
 will admit of, is that which properly and naturally belongs 
 to the word, viz., immersion. 
 
 But, in addition to these considerations, baptizo in the 
 sense, to immerse, is peculiarly adapted to express the idea 
 obviously intended to be conveyed by its use with refer- 
 ence to the influences of the Holy Spirit. It is suited to 
 indicate at once the transaction involving the bestowment 
 of the promised " gift," and the " abundance" in which it is 
 
IMPORT OF THE WORD BAPTISM. 17 
 
 represented as having been bestowed, Tit. 3:6; Acts 2 : 
 1-4. And there is not probably another single term in tho 
 language better adapted to express these two ideas. The 
 disciples of our Lord had, upon their conversion to Chris- 
 tianity, been " cleansed" or purified in heart by the influ- 
 ence of the Holy Spirit, see John 3 : 3-8 ; 13 : 11 ; 15 : 3. 
 But they were, after the ascension of Christ, to be " bap- 
 tized 1 '' in it ; it was to be imparted to them in extraordinary 
 measure ; and the result would be to prepare them 
 abundantly for the work to which they had been called, 
 especially in the illumination of their minds, and in 
 endowing them with spiritual gifts, John 14-16; Luke 
 24 : 45 ; Acts 1 : 8, compared with 1 Cor. 12:6-13; 1 
 John 2 : 20, 27 ; Acts 2:1-4; 10 : 44-46 ; 19 : 6. And 
 it deserves notice, that of all the figures employed to indi- 
 cate an extraordinary or abundant measure of divine 
 influence, none are more natural and expressive, or more 
 frequently called into requisition, than those which in some 
 way involve the idea of an immersion. This is seen in 
 the familiar expressions, — u overwhelmed with a sense of 
 divine things ;" " swallowed up in the love of Christ ;" 
 " sinking into the will of God ;" " absorbed in communion 
 with him ;" " deluged or inundated with the divine glory ;" 
 u immersed in a heavenly atmosphere ;" etc. 
 
 Another consideration not sufficiently regarded in the 
 examination of this point as usually conducted, relates to 
 the sense in which those acquainted with Greek usage had 
 been accustomed to hear the word baptizo used in its fig- 
 urative applications. The idea of " baptism " as applied 
 figuratively to the mind, was one with which they were 
 familiar ; and this was invariably the idea of immersion. 
 It is customary with Greek authors to represent one who 
 becomes completely subjected to any influence, or gives 
 himself up fully to it, as being "baptized" i. e., immersed 
 in it. Hence the expressions, u baptized, (i. e., immersed) 
 2* 
 
18 THE NEW TESTAMENT ON THE 
 
 in cares," " in grief," " in sleep," " in intoxication," " in 
 investigations," " in business," etc., representing the mind 
 as being either absorbed, or overpowered, or entirely sub- 
 jected. Those to whom this representation was familiar, 
 would, of course, naturally understand the term, as ap- 
 plied to the mind brought into complete subjection to the 
 influence of the Holy Spirit, in some sense involving the 
 idea of immersion. Indeed it would have been difficult 
 for them to determine what other sense they possibly 
 could attach to it. 
 
 The immediate occasion of the use of the figure of bap- 
 tism or immersion " in the Holy Spirit," is obviously to 
 be found in the use of baptism or immersion in water as 
 the initiatory rite of Christianity. Mat. 3:11; Acts 1 : 
 5 ; etc. And it is this association which gives it its special 
 interest and beauty. The immersion or baptism in- 
 volved, was alike in both cases an indication of connection 
 with the kingdom of Christ. In the one case, however, it 
 was an immersion of the body, which was at most a mere 
 profession of an interest in the gospel ; while an immersion 
 in the influences of the Holy Spirit shed forth on the prim- 
 itive disciples in rich profusion, extended in its effects to 
 the soul ; and involving a real, efficacious agency, it was, 
 not a mere symbol, but an actual realization of the bles- 
 sings of the new dispensation.* Comp. Mark 1:8; Acts 
 1 : 5. 
 
 In conclusion, we call attention to the sense in which 
 the word baptizo as used in the New Testament with 
 reference to the Holy Spirit, was understood by the ancient 
 
 * It seems not to have been sufficiently regarded in the discussions 
 relating to the use of baptizo in the New Testament, that while the word 
 in its literal acceptation, properly denotes, as used by Greek authors, the 
 act of putting beneath the surface, it more commonly expresses in its 
 figurative applications an immersion produced by an influence conceiv- 
 ed of as coming upon the object immersed, and thus inundating or 
 overwhelming it, taking complete possession of it : and in this respect 
 
IMPORT OF THE WORD BAPTISM. 19 
 
 Greek Fathers. While they frequently represent the bap- 
 tism of the Spirit as being in reality a purification, they 
 indicate that it was such only in its effects ; and in precisely 
 the same manner they describe it as an illumination, a 
 regeneration, an enduing with spiritual gifts, etc. When- 
 ever they have occasion to refer to the import of the term 
 as denoting the transaction involved, they are united in 
 representing it as used with reference to its characteristic 
 sense, to immerse. They sometimes allude to it simply as 
 presenting a " figure of speech" indicative of " the abun- 
 dance of the gift." In other cases, one who is " baptized in 
 the Holy Spirit," is described as " inundated abundantly 
 with the gifts of the Spirit," or as being in the condition 
 of an object " baptized" or immersed in some fluid, which 
 takes complete possession of it, and transforms it to its 
 own nature^ Again, the " soul within" is represented as 
 tt encompassed" or " enveloped 11 by the indwelling Spirit. 
 
 These facts are important as showing in what sense 
 Greek authors familiar with all the uses of baptizo, liter- 
 al and figurative, understood and used the phrase ''bap- 
 tized in the Holy Spirit." Had there been any thing 
 unnatural or inconsistent with ordinary Greek usage, in 
 the idea involved, none surely could have been in more 
 favorable circumstances than they to appreciate it. And 
 the fact, that, — instead of seeking to ascribe to the word 
 baptizo as thus employed some other acceptation, — they 
 freely and familiarly use it in the sense, to immerse, and in 
 all respects in such a manner as to indicate that they re- 
 it corresponds entirely with customary usage with regard to the English 
 term immerse. This distinction would, of course, naturally suggest it- 
 self to the minds of those to whom the language of Mark 1 : 8, was ad- 
 dressed : and allusion to immersion "in the Holy Spirit," would at once 
 supply the idea of his coming upon them in such measure that they 
 should become immersed, enveloped, overwhelmed by his presence and 
 absorbing, subduing, all-pervading influence. 
 
20 THE NEW TESTAMENT ON THE 
 
 garded this as the meaning, the natural, established, recog- 
 nized meaning of the term in such a connection, furnishes 
 evidence with respect to its real import, which it seems 
 impossible to resist. 
 
 The conviction that none of the secondary senses claimed 
 for the term are possible in its use with reference to the 
 Holy Spirit, has doubtless led to the admission, expressed 
 or implied, on the part of most Paedobaptist critics, that 
 in this application of it, it is used with allusion to its char- 
 acteristic import, to immerse. Hence the use, in explana- 
 tion of what is really indicated by it, of such expressions 
 as " largely imbue," " abundantly furnish," " exuberant 
 abundance," " plentifulness," " copiousness," " overwhelm- 
 ing," ° surrounding," etc., all utterly irrelevant, it will be 
 perceived, to the sense to wet, to wash, or to purify. 
 " The basis of this usage," says Prof. Stuart, " is very plain- 
 ly to be found in the designation by baptizo of the idea of 
 overwhelming, i. e. of surrounding on all sides with a fluid." 
 Dr. Robinson defining the word baptizo as thus applied, 
 says, " metaphorically, and in direct allusion to the sacred 
 rite, — to overwhelm, richly furnish with all spiritual gifts." 
 
 But if, as is thus generally and unhesitatingly admitted, 
 the word, in certain instances of its use in the New Testa- 
 ment, in which there is obviously direct allusion to the rite 
 of baptism, is used to express the idea of bringing into a 
 state of immersion, we cannot conceive how it is possible to 
 escape the conclusion that this is its meaning in other pas- 
 sages in which there is still more " direct allusion to the 
 rite ;" especially in cases in which, as in Mark 1 : 8, its 
 use in the one case is directly suggested by its use in the 
 other. An attempt to translate the term as occurring in 
 such passages, to wet or to purify in one part of the sen- 
 tence, while it is rendered to overwhelm or immerse in the 
 other, would be in itself a sufficient exposure of the ut- 
 ter falsity of the assumption that wetting or purifying is 
 
IMPORT OF THE WORD BAPTISM. 21 
 
 any part of its meaning in the New Testament. Its im- 
 port in both parts of the sentence is so obviously the same, 
 with such modification only as its customary use as literal- 
 ly and figuratively applied, naturally involves, that it must, 
 we think, be acknowledged as indisputable. 
 
 V. Another figurative use of the term in the New Tes- 
 tament, indicative of its import, is in the expression, " bap- 
 tized in (en) fire," in Mat. 3:11, and Luke 3 : 18. 
 
 This application of the term is decisive proof that the 
 sense so commonly claimed by Paedobaptists for it when 
 used as a designation of the rite of Christian baptism, viz. 
 to wet, or to wash, is not, cannot be, its real import. The 
 very nature of the baptizing fluid positively precludes 
 the idea of washing or wetting. Indeed the effect pro- 
 duced is presented in the light of contrast with washing. 
 
 Few will presume to assert that there is any usage 
 among either Greeks or Jews, to suggest the idea of 'puri- 
 fication as indicating, not washing, not wetting in any man- 
 ner, but the effect of the action of " fire." And, aside from 
 this, it is undeniable that the idea of immersion in a spir- 
 itual influence compared to fire, an influence encircling, 
 pervading, completely possessing the spirit, would be far 
 more expressive and appropriate, than the simple idea of 
 purification as one of the effects produced. 
 
 It is obvious, however, that the baptism of fire indicated 
 Mat. 3:11; and Luke 3 : 16, is of a nature to pre- 
 clude absolutely all idea of purification even as an effect. 
 The allusion is clearly to the fire of punishment. 
 
 Let it be observed that in Mat. 3 : 10-12, in three 
 consecutive sentences in the same passage, occur the ex- 
 pressions, " cut down and cast into the fire" " baptized 
 in fire" " burn up the chaff with unquenchable fire." • 
 That in one of these expressions thus connected, the word 
 "fire" should have been employed to represent an idea in 
 
22 THE NEW TESTAMENT ON THE 
 
 no way related to what is expressed by it in the other two 
 instances, is, to say the least, exceedingly improbable. 
 
 Again, we call attention especially to the fact that allu- 
 sion to baptism " in fire" is found only in passages which 
 relate directly to the punishment of the wicked, and in 
 which fire is expressly mentioned as the means of this 
 punishment ; while in all the passages relating to the bap- 
 tism of the Holy Spirit, in which it is omitted, the idea of 
 punishment is not introduced. The omission of the words 
 " and in fire," in Acts 1 : 5, and especially in Mark 1 : 8, 
 is scarcely less significant as to the idea expressed by 
 them, than their use in Mat. 3:11 and Luke 3 : 16. See 
 also John 1 : 33. 
 
 Nor should it be overlooked that while the promise of 
 baptism in the Holy Spirit in Mark 1 : 8, relates specifi- 
 cally to those who, " confessing their sins," had been bap- 
 tized in water, the language of Luke 3 : 16, 17 is repre- 
 sented as spoken to the promiscuous multitude, comp. vs. 
 7 and 16- while in Mat. 3 : 7-12 those introduced to 
 notice as more especially addressed, are designated a u gen- 
 eration of vipers." 
 
 Again, the whole tenor of the passage, Mat 3 : 7-12, 
 clearly indicates that the language of verse 1 1 partakes 
 of the nature of warning. The Baptist addressing the 
 Sadducees and Pharisees, reminds them of their exposure 
 to the " wrath to come," — warns them against trusting in 
 their relationship to Abraham as a ground of acceptance 
 with God, — assures them that every tree that bringeth not 
 forth good fruit will be cut down and cast into the fire ; 
 that while his baptism to which they seemed to attach so 
 much importance, was simply " in water" in profession of 
 repentance, the Messiah would baptize them in a manner 
 which would be decisive in its results, which would in- 
 volve real subjection, either voluntary or involuntary, to 
 his authority, bringing them, if truly his, completely under 
 
IMPORT OF THE WORD BAPTISM. 23 
 
 the influence of his Holy Spirit, or overwhelming them, if 
 disowned of him, in the fire of the divine wrath, — it being 
 as really his province in cleansing his threshing-floor, to 
 burn up the chaff with unquenchable fire, as to gather the 
 wheat into his garner. 
 
 That verse 11 should be abruptly introduced into such 
 a passage as an isolated remark, having no direct connec- 
 tion in design and import with what constitutes the sub- 
 ject of discourse both in the preceding and succeeding 
 verses, seems incredible. 
 
 Again, the very mode of construction adopted both in 
 Mat. 3:11, 12, and Luke 18, 19, in connecting the allu- 
 sion to the baptism of " fire " with what is said of exposure 
 to " unquenchable fire," seems obviously to indicate that 
 the latter was intended to be directly illustrative of the 
 former. 
 
 In the light of these considerations, we think it can 
 hardly admit of a doubt that the allusion to " fire " in con- 
 nection with baptism in Mat. 3:11, and Luke 3 : 16, is 
 to the fire of punishment. And this involves the conclu- 
 sion that no sense claimed for the term is possible but that 
 of immersion. In this application of the word, there is 
 positive proof that the terms, to wet, to wash, to purify, do 
 not express the idea conveyed by it in the New Testament. 
 It is furthermore worthy of notice, that the design of the 
 transaction designated, is evidently presented in the light 
 of direct contrast with the design of baptism as a religious 
 rite. It was indeed a solemn transaction when the people 
 resorting to the Baptist, and confessing their sins, acknow- 
 ledged him as their spiritual guide, and placing themselves 
 in his hands were immersed by him in the Jordan in pro- 
 fession of their repentance ; but it would be a far more so- 
 lemn transaction when placed in the hands of Him "who 
 was to come after him," they might be adjudged unworthy 
 of admission into his kingdom, and be immersed in the 
 
24 THE NEW TESTAMENT ON THE 
 
 fire of the divine wrath. Compare the denunciation of 
 judgment upon the wicked under the reign of the Messi- 
 ah, accompanying the prediction respecting the appearance 
 of John the Baptist in Mai. 4:1. Compare also the de- 
 scription of the times of the Messiah in Isa. 66 : 12-15. 
 See also Ez. 22 : 20, where an immersion or envelopi?ig in 
 the excited flame, is circumstantially described, as indica- 
 tive of the manner in which Jehovah would envelop his 
 enemies in the " fire of his wrath." 
 
 VI. Another class of passages which are, if possible, still 
 more decisive of the truth of the position now under con- 
 sideration, are those in which the idea of baptism is intro- 
 duced in connection with allusion to the sufferings of 
 Christ and of his disciples ; as Luke 12 : 50 ; Mat. 20 : 22, 
 23 ; Mark 10 : 38, 39 ; — " I have a baptism to be baptized 
 with ; and how am I straitened until it be accomplished ? " 
 " Are ye able to drink of the cup that I shall drink of, 
 and to be baptized with the baptism that I am baptized 
 with?" 
 
 That in these passages there is direct allusion to the rite 
 ofbaptis?n, will be generally, perhaps universally, admitted 
 without hesitation. That our Lord, for the purpose of 
 expressing the simple idea that he was about to be over- 
 whelmed with sufferings, irrespectively of all allusion to 
 baptism as a religious rite, should have adopted the formal 
 mode of statement exhibited in the passages, — the precise 
 mode, moreover, which was customarily and familiarly used 
 with reference to the rite, — is absolutely incredible. " To 
 be baptized with the baptism of John;" " to be baptized 
 with the baptism of repentance ;" etc., were expressions 
 with which the disciples were familiar, (comp. Luke 7 : 29, 
 Acts 19 : 3, 4 ;) and upon hearing their Master speak of 
 "a baptism" which he was about to experience, they 
 would naturally receive the impression that the reference 
 
IMPORT OF THE WORD BAPTISM. - 25 
 
 was to baptism in the same general sense of the word. 
 This impression would be placed beyond all possible doubt 
 in their minds, by the phraseology, '■I have a baptism," — 
 u a baptism to be baptized ivith" — " ye shall be baptized 
 with the baptism that I am baptized with." 
 
 It being certain, therefore, that in these passages there 
 is direct allusion to the rite of baptism, and that the words 
 baptize and baptism are, of course, used in the same radical, 
 characteristic sense as when employed to designate that 
 rite, let us inquire what this sense is. It is, we believe, 
 with scarcely an exception, either directly or tacitly ad- 
 mitted, that it is neither to wet, to wash, nor to purify. 
 Indeed it will be seen at a glance, that either of these 
 meanings would be altogether inappropriate. No one 
 believes that Christ needed to be purified, especially in 
 any sense applicable to the effect of his sufferings. Few 
 will entertain the suggestion that he taught his disciples 
 — see Mat 20 : 23, — to look to their sufferings for purifi- 
 cation from sin, and in this respect to compare their effect 
 with that of his own sufferings upon himself. It is perfectly 
 obvious, moreover, that our Lord does not refer to the ef- 
 fect of his sufferings, or of those of his disciples, in any 
 sense, but rather to their severity. The particular object 
 had in view in introducing the allusion to the baptism 
 indicated, to wit, to discourage the ambitious views and 
 aspirations of his disciples, (see Mat. 20: 21-23); the 
 reference to " the cup that he was to drink of ; " the excla- 
 mation, ' ; how am I straitened until it be accomplished !" 
 in fine, the whole design and tenor of the passages, estab- 
 lish this position beyond all dispute. It has accordingly 
 been almost universally admitted as undeniable by Paedo- 
 baptists themselves, that the allusion here to baptism is 
 in the sense of immersion. Dr. Robinson in defining the 
 word in the case, describes it as used " in allusion to the 
 rite," and gives us its import, " to ovenohclm with suffer- 
 3 
 
26 THE NEW TESTAMENT ON THE 
 
 nigs," Dr. Bloornfield, commenting on Mat. 20 : 22, says, 
 14 This metaphor of immersion in water, as expressive of 
 being overwhelmed by affliction, is frequent both in Scrip- 
 tural and classical writers." Dr. Barnes gives as the im- 
 port of the phrase, "' Are ye able to be baptized," etc., " Are 
 ye able to be 'plunged deep in affliction, to have sorrows 
 cover you like water, to be sunk bc?iealh calamities as floods 
 in the work of religion ? " and refers in illustration to Ps. 
 69 : 2 ; Isa. 43 : 2 ; Ps. 124 : 4, 5 ; Lam. 3 : 54. 
 
 Now if it be indisputable th*it in these passages, in which, 
 as is admitted, there is direct allusion to the rite of bap- 
 tism, the word denotes " immersion," " plunging," ? 4 over- 
 whelming," " sinking," is it not perfectly obvious that this 
 is the sense in which it is used " in allusion to the rite" in 
 the New Testament ? Let the reader notice the real force 
 of the evidence involved. — In the language employed by 
 our Lord in these passages it is undeniable that there is 
 allusion to the rite of baptism ; — it is equally clear that it 
 is referred to as baptism, — " I have a baptism to be bap- 
 tized with ;" — and yet the only sense of which the term so 
 used is susceptible, is, as is almost universally admitted 
 even by Paedobaptists, identified with its original, charac- 
 teristic import, to immerse. Can any thing be more direct 
 and decisive proof that our Lord and his disciples in their 
 familiar allusions to baptism were aceustomed to speak of 
 it as an immersion ; and that this, of course, was the sense 
 in which they used the word ? 
 
 VII. Our final proof will be derived from the use of bap* 
 tisma, as designating the rite of baptism, in Col. 2 : 12, 
 and Rom. 6:4; " Buried with him in baptism," " There- 
 fore we are buried with him by baptism into death." It 
 will be observed that the " burial" spoken of in these pas- 
 sages, is represented as being performed 44 by baptism" or 
 44 in baptism." Nor are christians, — although they are fre- 
 
IMPORT OF THE WORD BAPTISM. £7 
 
 quently described as " dead," dead to sin, dead with 
 Christ, — ever presented to view in the New Testament as 
 those who have been " buried" by any other means than 
 by baptism. Nor, on the other hand, are they ever repre- 
 sented as dying by baptism. The two ideas, — of burial and 
 death, — the one relating to what is properly an external 
 transaction, and the other to a change which respects the 
 inward life, are kept entirely distinct in the representation 
 of the sacred writers. And it is a fact especially deserv- 
 ing attention, — although it seems not always to have been 
 properly regarded in attempts to interpret the language 
 of the apostle, — that while the u death" spoken of in Rom. 
 6 : 4, is represented as pertaining to the design of baptism, 
 the " burial" is alluded to as a transaction performed with 
 reference to this design. 
 
 Such being the nature of the facts, it is not surprising 
 that it should have been freely admitted by the great body 
 of Paedobaptist commentators, that in Rom. 6 : 4, and CoL 
 2:12, there is reference to a burial involved in the cer- 
 emony of baptism, or to immersion in water as a symbolical 
 act. But while this point is thus generally conceded as 
 indisputable, the force of the language in another respecfc 
 appears not to be properly appreciated. It will be ob- 
 served that the apostle says nothing of immersion as " the 
 prevailing mode in which baptism was anciently adminis- 
 tered." If it be referred to at ail, the reference is to it as 
 involved in the rite itself as identified with it. The apos- 
 tle is speaking, without admitting an exception, of those 
 who had submitted to baptism, — ** as many as had been 
 baptized," — and he represents them as having all been 
 " buried" in the observance of the ordinance, and, not by 
 a mode of baptism, but by baptism itself. It is worthy of 
 notice, moreover, that as the apostle was not personally ac- 
 quainted with the Christians at Rome, his knowledge of 
 their practice in this respect, must have been derived 
 
28 THE NEW TESTAMENT ON THE 
 
 from what was known as the universal 'practice of the prim- 
 itive churches. 
 
 It "being thus proved that the baptism of the New Testa- 
 ment, as described in the Epistles of Paul, and observed 
 "by the primitive Christians, was in reality an immersion, it 
 follows that it would naturally be so called. And as this 
 is universally admitted to have been the simple meaning 
 of the word baptisma in ordinary Greek usage, the conclu- 
 sion seems inevitable that this would be the sense attached 
 to it in its application to Christian immersion. Indeed it 
 would be impossible, for most minds, to say the least, to 
 disconnect the nature of the thing designated, from the 
 simple, established import of the term designating it. A 
 term properly meaning to immerse familiarly applied to 
 what was in all cases immersion!, could not fail to desig- 
 nate it as immersion. 
 
 We have thus from no less than seven distinct sources 
 pertaining to the use of the word in the New Testament, 
 in cases in which there is direct allusion to the rite of 
 Christian baptism, presented facts which can in no instance 
 be reconciled with any other position than that the word 
 is used in its proper, modal sense, to immerse. The proof 
 derived from any one of these sources we regard as being 
 alone decisive in establishing the point in support of which 
 it has been adduced. And when the great variety in the 
 nature of the facts from which this proof is derived, is prop- 
 erly considered, it would seem that all possibility of doubt 
 as to the import of the word in the New Testament, must 
 be precluded. 
 
 To this let the reader add the fact that the conclusion 
 thus arrived at from an examination of the use of the word 
 in the New Testament alone, is established not less deci- 
 sively by facts derived from several other separate and in- 
 dependent sources, as the acknowledged import of baptizo 
 
IMPORT OF THE WORD BAPTISM. 29 
 
 in ordinary Greek usage, its usage among the Jews in 
 their application of it to religious rites, the sense attached 
 to it by the Greek Christian Fathers, and the manner in 
 which it is uniformly rendered in the ancient translations 
 of the New Testament. The facts existing, belonging to 
 any one of these general divisions of the argument, as pre- 
 sented in this and a former treatise, are alone decisive of 
 the whole question ; so much so that did they not accord 
 with the facts derived from other sources, we should con- 
 sider it an unparalleled and unaccountable phenomenon in 
 the history of language. Indeed, we believe that many of 
 the facts which have been adduced would when taken sep- 
 arately, be regarded in any ordinary case as obviating the 
 necessity of further proof. They are of such a nature as 
 would lead an experienced linguist, judging from his know- 
 ledge of the established laws of language, to decide with- 
 out hesitation as to the meaning of the word in all similar 
 cases, and to regard his decision as not admitting of a 
 doubt. What, then, must be the force of the evidence on 
 any unprejudiced mind, when hundreds of such facts, thus 
 separately decisive, and derived from every available source, 
 unite in establishing the same position % We hesitate not 
 to aver that we know of no philological fact in the whole 
 range of Greek or Christian literature that is better estab- 
 lished, than is the import of baptizo in its application to 
 the rite of baptism in the New Testament. We should 
 as soon think of calling in question the import of the 
 words rendered to eat and to drink, employed in the insti- 
 tution of the Lord's supper, as to doubt that the word bap- 
 tizo as used by our Lord and his apostles denotes the spe- 
 cific act of immersion. 
 
 Our object in the foregoing examination has been to 
 show that immersion is what the word baptizo as used in 
 the New Testament, properly expresses ; that this is its sim- 
 ple meaning ; and that, consequently, the only terms by 
 
30 INTENT AND EXPLICITNESS 
 
 which its meaning can be truly expressed in other lan- 
 guages are those which, like itself, signify to immerse. It 
 is, of course, involved that the only question which can ex- 
 ist respecting the manner in which baptism may be observed, 
 is in reality simply a question respecting the manner of 
 performing immersion. And the omy query touching the 
 practice of Psedobaptists, that can be raised, is, Can the 
 rite of " immersion" be properly observed in a ceremony 
 of mere sprinkling ? And this query is, as will be seen 
 at a glance, entirely parallel with another, — Can the com- 
 mand to eat and to drink in the appointment of the Sup- 
 per, be obeyed by a use of the bread and wine in which 
 nothing like eating or drinking is involved ? 
 
 INTENT AND EXPLICITNESS OF THE COMMAND. 
 
 Notwithstanding the facts which have been adduced, drawn from 
 every available source, and uniting their separate and independent testi- 
 mony in placing beyond all possible ground of dispute, the position, that 
 the simple meaning of baptizo in the New Testament is to immerse, we 
 imagine that the chief ground on which the mais of learned Paedobap- 
 tists justify the substitution of sprinkling for immersion, has not yet 
 been reached. This is to be found, we apprehend, not so much in any 
 doubt that the word properly and distinctively designates immersion, and 
 was so understood by those addressed by our Lord and his apostles, as 
 in an assumption, that immersion was enjoined only as a convenient or 
 prevailing mode of washing or wetting ; and that it was intended to be 
 obligatory, not in itself, but only so far as the use of water is involved. 
 It is, either directly or indirectly, through the influence of this consid- 
 eration, we are convinced, more than that of any other, that the trans- 
 action designated by our Lord, baptism, is set aside by the great body 
 of Psedobaptists, and a rite to which the word itself bears no relation, is 
 introduced in its stead. This position is one which has too often been 
 overlooked by Baptist writers. It has not, in consequence, received from 
 them the attention which its real influence on the minds of those by 
 whom it is urged, would seem to demand. It has generally been deemed 
 sufficient to prove that the command, simply and properly expressed, 
 is, to be immersed. If, however, it be a fact that the most effective con- 
 sideration through which the simple import of the command is disre- 
 garded, lies beyond this, it cannot be unimportant that it should be 
 met : and it evidently should be met in the precise form which it as- 
 sumes in the minds of those by whom it is urged. A little examination 
 
OF THE COMMAND. 31 
 
 will make it apparent that the position assumed, is, in every aspect of it, 
 as really and as obviously indefensible and inadmissible, as that which 
 actually rejects the proper import of the word expressing the command. 
 To a few suggestions adapted to illustrate this point, we now invite the 
 reader's candid consideration. And we call attention, 
 
 1. To the difficulty of conceiving on what ground our Lord could have 
 selected a term expressive of a certain specific act or mode, in in- 
 stituting and describing a rite which was, as is assumed, intended to 
 have no relation to mode or particular acts of any kind ; especially when 
 a multitude of terms really suited to his purpose, were at hand, and 
 could easily have been employed to indicate the thing intended. Had it 
 been his intention in instituting the Supper, to leave his disciples free to 
 make such a use of the contents of the cup as they might deem most 
 appropriate, is it conceivable that he should have selected for this pur- 
 pose a term which was descriptive of a definite, specific act 7 Can any 
 one persuade himself that in employing a term meaning to drink, he de- 
 signed merely to indicate that the wine should be used in any manner 
 which the worshipper might conceive to be significant of an interest in 
 the " blood of the new covenant, shed for the remission of sins ?" — in 
 the manner, for example, indicated in Ex. 24 : 8, or Lev. 4 : 34, (comp. 
 Num. 23 : 6, 7), and which would naturally have seemed to the m:nd 
 of a Jew to be most appropriate and expressive 1 It is, to say the least, 
 equally difficult to conceive for what purpose he should have command- 
 ed his disciples to be immersed, if, as is assumed, he intended to indicate 
 in giving the command, that the thing involved in the rite wis, ?iot im- 
 mersion, but a simple use of water without reference to mode. 
 
 2. Another consideration worthy of special notice, — although it seems 
 to have been strangely overlooked by Pcedobaptist authors in tluir ex- 
 amination of this subject, — is involved in the fact, that in the various 
 figurative allusioxs to the rite of " immersion" in the New Testa- 
 ment, — embracing not less than twenty-one instances of the familiar use 
 of baptizo and bapiisma by the sacred writers, — it is never referred to as a 
 washing or wetting, not even as conveying an allusion to the idea, but 
 always specifically and simply as immersion. Immersion is not only 
 an essential part, but the very substance, the whole of what is designa- 
 ted. One who is baptized or immersed "in the Holy Spirit," is con- 
 ceived of, not as washed or wet by the Spirit, but simply as over- 
 whelmed, brought into a state of complete subjection, plenteously en- 
 dowed, for whatever purposes the Spirit is imparted. " Baptism in 
 fire" is in no way associated with the idea of washing or wetting, except 
 as being actually contrasted with it. The apostle in 1 Cor. 10 : 1. 2, al- 
 though alluding to Christian baptism or immersion with direct reference 
 to the purpose answered by it, does not find the idea involved in the 
 rite,— as on the Peedobaptist assumption he ought to have done,— in the 
 
32 INTENT AND EXPLICITNESS 
 
 ritual washings practised by the Israelites, but in the fact that they wero 
 "in the sea" and passed through it, "in the cloud" and under it, and 
 were consequently in the condition of persons immersed; nothing like 
 washing or wetting or purifying being even involved in the nature of the 
 transaction. The " baptism" with which our blessed Lord was " bap- 
 tized" as indicated in Mat. 20 : 22, and Luke 12 : 50, involved no allu- 
 sion whatever to washing or wetting, but simply and solely to the idea 
 of being immersed or overwhelmed in suffering and death. 
 
 These facts are decisive as to the light in which baptism or immer- 
 sion was viewed by our Lord and his apostles. They place it beyond 
 all ground of dispute, that they found the idea involved in " baptism," in 
 immersion; that, so far from regarding the substance of the rite as con- 
 sisting in a washing or wetting for a specific purpose, they were accus- 
 tomed to conceive of it, and familiarly to allude to it as baptism, in cases 
 in which the idea of washing or wetting was not even involved, and 
 could in no way have entered into the conception formed of it. 
 
 3. From the foregoing suggestions it appears that the substitution of 
 a mere act of wetting, such as sprinkling or pouring, for immersion, in 
 the rite called baptism, leaves some of the most instructive and affect- 
 ing PASSAGES IN THE NEW TESTAMENT, WHICH FIND THEIR EXPLANA- 
 TION in the rite, without meaning. In the "baptism" indicated 
 Mat. 20 : 22, 23, Luke 12: 50, there is not the most distant allusion to 
 the idea of washing or wetting. And to assume that the essence of bap- 
 tism is to be found in this idea, is to destroy all connection between the 
 figure employed, and the rite from which it is borrowed. See also 1 
 Cor. 10: 1, 2; Mat. 3: 11, etc. 
 
 And we here urge the inquiry, Was it the design of our Lord that his 
 meaning in these passages should be appreciated by the "nations" 
 among whom his gospel was to be proclaimed and his word dissemina- 
 ted 7 If so, it must be admitted that it was his design that they should 
 identify the idea of "overwhelming" "plunging," "immersion," with 
 the terms used in their respective languages, *o denote " baptism." 
 
 It is through the influence of these passages in no small degree that 
 the English word baptize, which at the time it became incorporated 
 with the language, was, like the German taufen, commonly understood 
 in the sense, to immerse, has, notwithstanding the perversion of the or- 
 dinance, retained for the most part unperverted, in its figurative uses, 
 its proper, distinctive import. Nor is it to be overlooked as an unim- 
 portant fact in its relation to the baptismal controversy, that the great 
 body of Paedobaptist writers have always been constrained to acknow- 
 ledge that the specific idea of immersion or overwhelming is identified 
 with the word as occurring in various passages in the New Testament. 
 And its use in these passages, in which there is direct allusion to the 
 Christian rite, ought to be regarded as decisive of the import of the 
 
OF THE COMMAND. 33 
 
 word as a scriptural term. Were the English New Testament to be 
 translated into the Burmese language, and the idea attached, alike by 
 Baptists and Paedobaptists, to the word baptism in Mat. 20 : 22, — the 
 idea which it properly expresses, — to be expressed in that language, it 
 would require the use of some term involving in its import the idea of 
 immersion. And were the same translation to be adopted upon a re- 
 currence of the word, with the same construction, in Luke 7 : 29, and 
 Acts 19: 3, it would unavoidably identify the idea of immersion with 
 the name of the Christian rite, in the Burmese language. The case 
 would be precisely the same with a translation made directly from the 
 original text. And in the light of this illustration we ask again, Was it 
 the design of the Master that his meaning in these passages should be 
 appreciated? Does it meet his approval that Baptists and Paedobaptists 
 have identified with the English word " baptism'\jn Mat. 20 : 22, 
 and Luke 12: 50, the idea of immersion or overwhelming] If so, it is 
 undeniable that it is his will that this same idea be identified with the 
 term designating " baptism" in every language into which his word 
 is translated. 
 
 4. Immersion is uniformly specified as the thing required in the 
 observance of the rite. The requisition is never to be washed or bathed 
 by immersion, but always simply to be "immersed," — leaving it to be 
 learned from various incidental allusions to the rite, as in Mat. 3: 11 ; 
 Acts 10 : 47 ; 22 : 16, that the immersion is to be performed " in water." 
 
 5. In various incidental allusions by the sacred writers to the rite 
 of immersion, it is obvious that immersion as distinguished from the 
 washing involved in it, was the thing to which their attention was 
 directed. The reference in John 3 : 23, to " much water" as requisite to 
 the administration of the rite in a particular case, obviously has respect 
 to it specifically as immersion. See also Acts 8 : 36-39 ; Mat. 3 : 6-17. 
 
 6. The familiar allusion to the nature of the rite in Rom. 6 : 4, 
 and Col. 2 ; 12, is to it in its distinctive, specific character as immersion. 
 It is referred to, not as a mere mode of bathing or washing or of using 
 water, but in a manner which actually distinguishes it from all other 
 modes. Immersion as involving a "burial" and "rising again," is 
 alluded to as a characteristic, essential feature of the rite. In fact, it is 
 the only feature to which, in the explanation given of the import of the 
 rite, allusion is had. 
 
 7. The rite of "immersion," as such, possesses a symbolical sig- 
 nificancy; a significancy which does not pertain to any other mode 
 of using water. It is admitted without hesitation that the acts of eating 
 and drinking performed in the observance of the Lord's supper, are, 
 as such, designed to be significant ; that they are intended to represent 
 a reception of Christ's atonement and a participation by faith in its 
 
34 INTENT AND EXPLICITNESS 
 
 benefits. The allusion to its significance by the apostle in 1 Cor. 10: 
 16, 17, especially as compared with the language of John 6 : 48-53, is 
 considered decisive on this point. On the same ground the familiar and 
 repeated allusions to the significancy of the rite of immersion in Rom. 
 6: 2-11, and Col. 2; 12-3: 4, especially when compared with Mat. 
 10. 37-39; John 5 : 24; 11: 25; 14: 19, etc., afford decisive and in- 
 controvertible proof, that it is as immersion significant ; that in the 
 burial and rising again there is a symbolical profession of spiritual con- 
 formity to the death and resurrection of Christ. The significancy of the 
 ordinance is, consequently, identified with the act enjoined, and is in- 
 separable from it. 
 
 8. To assume that the rite of immersion is not of perpetual obligation 
 upon Christians is virtually to impeach the wisdom of their Divine 
 Master. If there be a command in the New Testament which more 
 than others has the appearance of having been designed to extend to all 
 lands, all nations, and all time, it is our Lord's final commission to his 
 disciples : " Go ye into all the world, and preach the gospel to every crea- 
 ture." — "Go, disciple all nations, immersing them in the name of 
 the Father, and of the Son, and of the Holy Spirit : teaching them to 
 observe all things whatsoever I have commanded you : and, lo, I am with 
 you, alway, even unto the end of the world." 
 
 It is not doubted by the great body of evangelical Christians that the 
 acts of eating bread and drinking wine, in common use among the 
 Jews at the celebration of the passover, were, when selected by our Lord 
 and appropriated to the commemoration of his death, intended by him 
 to be observed by his people in all ages. Even the declaration of an 
 apostle, " As oft as ye eat this bread, and drink of this cup, ye do show 
 the Lord's death, till he come," is considered decisive on this point. 
 How much more decisive, if possible, is the explicit declaration of the 
 Master himself in Mat. 28 : 19, 20, and Mark 16 : 15, 16, with regard to 
 the intent and perpetuity of the law enjoining Christian immersion. Is 
 it to be believed that the transaction specified and enjoined in these pas- 
 sages as the rite of Christian profession, was designed to be observed 
 only by those among whom it was customary for other purposes, or only 
 so long as it might accord with the convenience or wishes of those on 
 whom it was enjoined? that in the intention of the Lawgiver his dis- 
 ciples were not to go "into all the world" with the command relating to 
 "immersion," were not to "immerse" the converted from among "all 
 nations," were not to consider their commission as extending in this 
 respect " unto the end of the world ;" but that in most parts "of the world," 
 among most " nations," and in the ages succeeding the apostolic, they 
 were with his approbation to disregard and set aside the appointed rite, 
 and to seek to fulfil its design by the substitution of another, which they 
 might conceive to be more suitable or more convenient ? Is it to be be- 
 
OF THE COMMAND. do 
 
 lieved that he intended that the language of his commission, when proper- 
 ly translated, should not, in any one of the languages of the " nations" 
 contemplated and referred to by him in giving the commission, be ex? 
 pressive of his will concerning them 7 but that while expressly prescri- 
 bing for them " immersion," he in reality intended that they should ob- 
 serve a ceremony bearing no resemblance to it 7 
 
 Is it possible that those who virtually assume the position, which we 
 have thus stated, — and not, we think, too strongly, — have properly con- 
 sidered the startling implications which it involves, or the consequences 
 to which, if consistently carried out and applied, it would inevitably 
 lead. Where shall we find an intimation in the New Testament, which 
 we may feel to be decisive, that any doctrine or precept of the gospel 
 was designed for all nations and all ages, if not in the language of Christ's 
 final commission to his disciples as recorded in Mat. 23 : 13-20 ] 
 
 9. Finally, the rite of immersion is invested with a special interest by 
 the fact that it was, under peculiarly marked and affecting circumstances, 
 observed by our Lord himself; and that his disciples in submitting to 
 it, are directly imitating his example. 
 
 It adds much to the interest and profit with which the ordinance of 
 the Supper is observed, to be able to reflect that the history of its insti- 
 tution is identified with the act of the Master; and that its observance 
 by his people is the repetition of a transaction in which he himself par- 
 ticipated. What Christian's heart has not been inspired with the most 
 pleasing and salutary emotions, as, in observing the rite, he has reverted 
 to the scene recorded in Mat. 26 : 26-23 ; as he has contemplated the 
 Saviour seated at the table with his disciples, breaking and blessing the 
 bread in their presence, and saying to them, " This is my body which is 
 broken for you," taking the cup, and giving thinks, and delivering it to 
 them with the impressive words, " This is my blood of the new cove- 
 nant" — " Drink ye all of it 7" It is an interesting reflection that these 
 were the acts of Christ; that these were Jus words. The very form of 
 expression, "This is my body," "This is my blood," invests the fact 
 presented, with an interest which the simple announcement of it by his 
 apostles, could never have created. But let the nature of the rite be 
 essentially changed, or another transaction commemorative of the death 
 of Christ, be substituted in its place, — let the bread, for example, broken 
 or unbroken, be simply exhibited to the view of the church, in the man- 
 ner in which the show-bread was used in the Jewish tabernacle, — let the 
 wine, as a symbol of the " blood of the new covenant," be "used as was 
 the blood which ratified the Jewish covenant, Ex. 24 : 8;— and it 
 would at once be felt that the transaction, although observed in com- 
 memoration of the death of Christ endured " for the remission of sins," 
 was yet one which he had never instituted, in which he had never par- 
 ticipated, with which his acts and his sayings were not identified. And 
 
36 INTENT AND EXPLICITNESS, ETC. 
 
 the only effect of a reference, either in the remarks of the administrator, 
 or in the reflections of the worshippers, to the scene recorded Mat. 26 : 
 26-28, would be to awaken a painful sense of incongruity between the 
 original rite and the substitute. And we doubt not that a similar sensa- 
 tion has often been experienced as the disciples of the Redeemer have 
 contemplated the scene of his " immersion" in the river Jordan, and 
 have heard him exclaim, "Thus it becometh us to fulfil all righteous- 
 ness" ; and have then turned away, and observed, instead of the rite 
 thus hallowed by his example, a ceremony entirely dissimilar to it in its 
 essential characteristics as an external transaction. 
 
 Wherever the rite of immersion originally appointed, has been ob- 
 served by the disciples of Christ, their minds have naturally and almost 
 involuntarily reverted to his example. It has been one of their most de- 
 lightful reflections, while observing the ordinance, that they were tread- 
 ing in his footsteps ; — a reflection which has filled them with joy and 
 hope and courage ; which has forcibly reminded them while in the act 
 of consecrating themselves to his service, of their obligations to be con- 
 formed to him in all things involving duty. Their minds have reverted 
 to the scene of his baptism, narrated in Mat. 3: 13-17, and Mark 1 : 
 9-11, with an interest equal, to say the least, to that which the remem- 
 brance of his participation in the institution of the Supper, is adapted 
 to excite. They have recalled the words, " Thus it becometh us to fulfil 
 all righteousness" ; and have felt that they were surely as applicable to 
 the case of the disciple as of the Master. And they have rejoiced in the 
 consciousness of enduring the self-denial, and assuming the obligations 
 involved in submission to an ordinance which was not unbecoming their 
 Divine Lord and Redeemer. And it cannot be doubted that the Spirit 
 of God has often by his special influence, given these reflections and 
 emotions an indelible impression, and made them effectual to the most 
 salutary results. And is there no responsibility involved in the act of 
 setting aside the rite with which these pleasing associations of thought 
 and feeling and purpose are connected, and substituting in its place a 
 ceremony with which they are utterly incompatible; a ceremony which 
 tends in various ways to destroy all practical connection between the 
 example of Christ and the act of his disciples in the observance of 
 what is called Christian baptism? Is it possible that Paedobaptists 
 have generally appreciated the tendency and effect of their unauthorized 
 substitution, in these respects ? Is it possible that they have duly con- 
 sidered how much that is joyous, and pure, and lovely, and soul-anima- 
 ting in the emotions which a view of the example of Christ is adapted 
 to inspire, is lost by the exchange of the divinely appointed rite of 
 Christian "immersion" for a human invention? an invention which is 
 not merely not baptism, but fails even to preserve its significancy ? 
 
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 MEMOIR OF JACOB THOMAS, MISSIONARY TO ASSAM. 
 
 Tur. morocco, $2 00. 
 
EDWARD H. FLETCHER, 
 141 xassau-str t, 
 
 jto w-xg:b.:k ,■ 
 
 Keeps -onstantly on hand a complete assortment of RELIGIOUS 
 AND MISCELLANEOUS 
 
 which are sold at very low prices. 
 Attention is particularly requested to the following list of 
 
 HukinliU unit 3mpnrfnnt 3|Mlinitimi5. 
 
 ALEXANDER, 3. W.—The Young Men of Cities vrged to the 
 wuiL of Mental Improvement. 
 
 CARSON, L. L. D., Alexander, The Life of by Rev. Geo. C. 
 Moore. " The Jonathan Edwards of the 19th century." 
 
 " •' The Knoicledgc of Jcsvs the most excellent of the Sci- 
 ences. 
 "A charming book, and we could wish it were in every 
 
 Christian family." Lutheran Observer. 
 
 •'A book of vigorous thought, worthy of careful study." 
 
 Rcl. Herald. 
 " Would do honor to any pen that ever wrote." 
 
 Troy Budget. 
 " ' The God of Providence. (In press.) 
 
 CONVERSATIONAL COMMENTARY on Matthew, John 
 ana tie Acts, liy Win. Hague, D. D. 
 
 CO BBIN, Ingram. The Illustrated Domestic Bible. 
 
 CHEEVER, D. D., Geo. B.— A Flea for Children and the Chris. 
 nun sabbath. 
 
 DOWLlN<j, D. D., John.— A Collection of Hymns for use in con- 
 ference and prayer meetings. 
 
 The Old-Foshioned Bible, or ten reasons against the 
 proposed Baptist version of the New Testament. 
 
EVERTS, Wm. W.-The Life and Thoughts of John Foster. 
 
 " " The Social Position and Influence of Cilia. 
 
 " " The Theatre. 
 
 FOSTER. John.— The Spirit of Missions, with an Essay by Rev. 
 J. P. Thompson, pastor of the Broadway Tahernacle Church. 
 
 HEAVEN'S ANTIDOTE tc the Curse of Labor, a prize essay 
 oil the Sabbath. 
 
 HARRIS, Mrs. S. M.— Memoir of Jacob Thomas, missionary to 
 Assam. 
 
 HAGUE, D. D., Wm., Conversational Commentary on Matthew, 
 John and the Acts. 
 
 " " The Duties of Employers and Employed. 
 
 MOORE, Geo. C.—Life of Alexander Carson, LL. D. 
 
 MATTISON, H.— The Trinity and Modern Arianism. 
 
 PAINE, Marty n. — The, Soul, Instinct and Life, physiologically 
 distinguished from Materialism. 
 
 SABBATH ESSAYS; comprising the Pearl of Days, Heaven's 
 Antidote, and the Light of the Week. 
 
 THE GOD OF PROVIDENCE, the God of the Bible; by 
 Alex. Carson. 
 
 THE PEARL OF DAYS, by a Laborer's Daughter. 
 
 THE LIGHT OF THE WEEK, or the Advantages of the 
 Sabbath to the Working Classes. A prize Essay. 
 
 WILLIAMS, D. D., Wm. R., Miscellanies; consisting of Dis. 
 courses and Essays. This volume contains the most elaborate 
 and finished of Dr. Williams' productions. 
 
 "A volume which is absolutely necessary to the completeness of a 
 modem library." — IV. Y. JVtehly Review. 
 
 " Dr. Williams is a profound scholar and a brilliant writer." — N.Y. 
 Evangelist. 
 
 " * * * from the pen of one of the most able and accomplished 
 authors of the age." — Bap. Memorial. 
 
 " We are glad to see this volume. We wish that such men abound- 
 ed in every sect." — Chn. Register. 
 
 " This volume contains some of the choicest emanations of a mind 
 of the highest order." — pf. Y. Com. Advertiser. 
 
 " This is one of the richest volumes that has been given to the pub- 
 lic for many years." — N. Y. Bap. Register. 
 
 " The author's mind is cast in no common mould. * * a delightful 
 volume." — Methodist Protestant. 
 
 45 
 
m 
 
 "A rich literary repast." — Alb any Journal. 
 
 "His character presents a rare union of the highest qualities of 
 the scholar and the Christian." — Olive Branch. 
 
 " Dr. VV. is one of the leading minds of our country, and this vol- 
 ume one of the richest gems of literature." — Lime Rock Gazette. 
 
 WORDS IN EARNEST; by Revs. T. W. Alexander, VV. W 
 Everts, VVm. Hague, and Geo. B. Cheever. 
 
 S. S. HYMNS.— The Baptist S. S. Hyma Book. 
 
 TTTRNEY, Rev. E.—Tke Scriptural Law of Baptism. 
 
 NOEL. Rev. and Hon. B. W. — Essay on Christian Baptism, with 
 an Introduction by John Dowling, D. D. 
 
 BELCHER. Rev. Joseph.— The Baptist Pulpit of the United 
 States, with fine portraits. 
 
 FISH, Rev. H. C.—The Baptist Catechism, iu two vols. 
 
 ARTICLES OP FAITH as generally held by the Baptist De- 
 nomination. 
 
 WHEELOCK, Rev. A — Baptism and the Lord's Supper. 
 
 MANLY, Revs. Basil and Basil Jr.— The Baptist Psaanody, a 
 Collection of Hymns for the Worship of God. 
 
 BLANKS. 
 
 MARRIAGE CERTIFICATES, a new and beautiful article, 
 
 with a silver border. 
 
 Per Quire. 
 LETTERS OF DISMISSION OF CHURCH 
 
 MEMBERS 50 cts. 
 
 LETTERS OF NOTIFICATION OF RECEP- 
 TION OF MEMBERS 50 cts. 
 
 CALLS OF COUNCILS 50 cts. 
 
 ASSOCIATIONAL LETTERS 50 cts. 
 
 I 
 
FOSTER ON MISSIONS. 
 
 WITH 
 
 AN ESSAY ON THE SKEPTICISM OF THE CHURCH. 
 BY REV. JOSEPH P. THOMPSON, 
 
 PASTOR OF THE BROADWAY TABERNACLE CHURCH'. 
 
 (From the New York Evangelist.) 
 This essay of Foster's is one of the grandest and most eloquent of all 
 his writings, th-e reproduction of which, in this inviting form, will do- 
 much good. The missionary work assumes a dignity and importance, 
 under the glowing tints of his masterly pencil, which ought to 6hame 
 the languid interest of the church, and which very naturally and appro- 
 priately suggests Mr. Thompson's preliminary essay on the skepticism 
 of the church. This essay is very well written, and an impressive pres- 
 entation of the causes and effects of a defi cient faith in the promises of 
 God, in respect to the world's conversion. The work is nuatly printed, 
 and we hope will find many readers. 
 
 (From the New York Recorder.') 
 This is the substance of a discourse preached by its celebrated author, 
 and subsequently prepared by him for the press. It is one of the most 
 *ble and comprehensive discussions of the subject of missions that lias 
 ever been written. It contains that remarkable fragment of Foster's, en- 
 titled " God Invisible," conceived in the very spirit of the old Hebrew 
 prophet3. The preliminary Essay, by Rev. J. P. Thompson, adds to the 
 value of the original work. 
 
 (From the Baptist Messenger.) 
 John Foster on Missions, is all that need be said. To say more, would 
 ■^like an attempt to gild the sun. 
 
 (From the Christian Chronicle.) 
 It is one of the grandest productions of its author, exhibiting, in a high 
 degree, the comprehensive grasp of thought, the lofty sweep of imagin- 
 ation, and the rugged and massive style wnich made him for bo manj 
 years the acknowledged Jupiter Tunans among English Dissenters. 
 
 1'U RMS II ED BY 
 
 EDU'AKD If. FliFTCIHEIS, 
 
 141 NASSAU STREET, NEW YORK. 
 
RECOMMENDATIONS 
 
 OF 
 
 THE KNOWLEDGE OF JESUS. 
 
 BY DR. CARSON. 
 
 [From the Primitive Church Magazine, Londsa.] 
 
 " In illustrating this glorious theme the author's 
 mind expands in the lull strength and vig^? of its con- 
 ceptions, and pictures realities of Divine *nth almost 
 too brightly to be beheld with the eye of *m& undim- 
 med. 
 
 tJ The. present volume (' The Knowledge of Jesus') 
 is full of invaluable principles, cast in an attractive 
 mould. Every page lives with interest; there is no- 
 thing dry, nothing tedious. Its style flows transparent 
 and free as the mountain stream." 
 
 [From the Orthodox Presbyterian, Belfast.] 
 eeiti:d by dr. edgar. 
 
 " On matters of church order, it is well known we 
 differ from him ; but as a scholar we honor him — as a 
 Christian brother we embrace him. In the knowledge 
 of the philosophy of the language, he is far in advance 
 of the present age ; and with respect to metaphysical 
 acuteness and powers of reasoning, he has been called 
 'the Jonathan Edwards of the nineteenth century.' 
 His character as a philosophic theologian, and a pro- 
 found, original, independent thinker, stands in the very 
 highest rank ; and he is only justly designated, when 
 called one of the most philosophic reasoners of the pres- 
 ait age." 
 
 EDWARD H, FLETCnER, Publisher, 
 
 141 Nassau St., N. Y. 
 
ALEXANDER CARSOHF, LL.D. 
 
 THE KNOWLEDGeTf JESUS, 
 
 The most Excellent of the Sciences. 
 BY ALEXANDER CARSON, LL.D. 
 
 (From the Lutheran Observer.) 
 
 This is a charming book, and we could wish it were in every Christian 
 family. The author is a writer of rare merit : learned, philosophic, pro- 
 found, devout, and singularly fluent and beautiful in his style. We take 
 great pleasure in recommending it. He has been called " the Jonathan 
 Edwards of the nineteenth century," and those who rend this admirable 
 production will not be unwilling to admit his claim to this distinguished 
 compliment. 
 
 (From the Religious Herald, Hartford.) 
 
 This is a book of vigorous thought, deserving of attentive perusal and 
 careful study by ministers and intelligent laymen. It discusses in a con- 
 densed manner the facts respecting God and His government which are 
 presented by nature, and then passes to the more explicit revelation of 
 the Bible, and shows the identification of the gospel with the divine char- 
 acter, as manifested in the work of redemption through the operation of 
 the Trinity, and its self-evident truth. 
 
 (From the Watchman and Reflector.) 
 The late Dr. Alexander Carson, of Ireland, possessed an intellect of 
 great logical power and a heart of warm affections. His works are hence 
 Characterized by depth and clearness of thought, and by vigor and fervor 
 of expression. His views of the gospel, as of the framework and ordi- 
 nances of the church, are as luminous as day. The present volume takes 
 rank among the best of the productions of his pen. 
 
 (From the Congregationalist.) 
 The work shows for itself that it was written by a man of bold and 
 ctrong thought. It has no reference to the distinguishing doctrines of 
 his own denomination, though Dr. Carson has some celebrity for writinga 
 of this class. 
 
 PUBLISHED BY 
 
 EBWAR0 H. FLETCHER, 
 
 HI NASSAU STREET, NEW YORK. 
 
THE 
 
 LIFE OF ALEXANDER CARSON, LL.D. 
 
 BY REV. GEORGE C. MOORE. 
 
 OPINIONS OF THE PRESS. 
 
 {From the Independent, N. Y.) 
 
 Mr. Moore has rendered a good service to the memory 
 of his preceptor by this sketch of his private and inward 
 life, and he has rendered also a service hardly less valua- 
 ble to Christian truth and charity. 
 
 {From the Religious Herald, Richmond, Va.) 
 
 This is an interesting work. Indeed, it could scarcely 
 fail to be so, for its subject was not only one of the most 
 learned and able theologians of our wn denomination, 
 but one of the great men of the present age. 
 
 {From the New York TriMcne.') 
 
 The biography of that eminent scholar and divine in a 
 style of unusual vivacity and point. I 
 
 PUBLISHED BY 
 
 EDWARD H. FLETCHER, 
 
 141 NASSAU STREET, NEW YORK | 
 
THE 
 
 2B Alp S ES 2P IP tULIP US 
 
 OF THE 
 
 UNITED STATES; 
 
 CONSISTING OP ELOQUENT AND INSTRUCTIVE PASSAGES FROM 
 THE SERMONS OF 200 BAPTIST MINISTERS. 
 
 By JOSEPH BELCHER, D. D. 
 
 EMBELLISHED WITH FINE PORTRAITS. 
 
 "The portraits are worth more than the cost of the entire work. 
 It cannot be otherwise .han gratifying to every Baptist, to find 
 that the leading minds of his denomination hold " the truth as 
 it is in Jesus" with such a vigorous grasp, and commend it to 
 others with so much power. The passages are generally short, 
 Out they are pure gold/ — Baptist Messenger. 
 
 "This publication will, we think, prove interesting to Baptists 
 everywhere." — Religious Herald. 
 
 "The selections cover the whole range of theology, and the 
 volume will be curious, agreeable and useful." — iV. V. Recorder, 
 
 "Its editor is a man »f judgment and taste, and of considera- 
 ble distinction as an author ; and as it regards the typography, 
 nothing better can be asked or expected. The parties have oui 
 best wishes for their encouragement and success. The moral 
 effect of the publication cannot fail, of course, to be in favor of 
 religion and virtue."— Biblical Recorder. 
 
 EDWARD II. FLETCHER, Publisher, 
 
 HI Nassau St.. N. V 
 
BOWLING'S CONFERENCE DIMS. 
 
 The publisher begs leave to submit a few of the many unsolicited re- 
 Commendations of this little volume, which have been received. It is 
 eminently adapted for use in the family, and for private devotion. The 
 low price brings it within the means of all, and its large type adapts it to 
 the old as well as the young. 
 
 A prominent pastor in Illinois writes: "I received the copy of Dr. 
 Dowling's hymns, which you sent me some time ago. I have examined 
 them thoroughly, and have shown them to many others. The universal 
 expression is, 'This is just the book we want in the West. Here are the 
 old, soul-cherished revival hymns, which everybody knows, and wi»h 
 which everybody is delighted.' The mixed nature of our population 
 here renders it difficult to obtain hymn books which all will like. But 
 this little volume is almost known to all by heart, whether from the east, 
 west, north, or south. The hymns are those which almost every Chris- 
 tian has learned and loved ; not for their poetic elegance, but for their 
 spirit and good religious sentiment. I have also taken pains to obtain 
 copies of the Social Psalmist, the Christian Melodist (by Br. Banvard), 
 and the Baptist Harp. These are generally very good. but. everybody 
 says Dr. Dowling's hymns are the ones for the West to use in conference, 
 prayer, and inquiry meetings. Thousands of them can be sold in this 
 State, if they are introduced." 
 
 : From Rev. John JM. Peck, of Missouri. 
 
 " It is exactly such a book as thousands want and will buy in these 
 great, central States." 
 
 From the Vermont Gazette. 
 _ " This work is designed especially to meet a want existing in the Bap- 
 tist denomination. The high literary character of the author is a sure 
 guarantee in this respect. But, after all, it is not so much finely finished 
 sentences as soul-stirring truths, hymned by warm hearts, that impart 
 to the social interview its greatest zest." 
 
 From the dlichigan Christian Herald. 
 
 " From a hasty examination, we should think that Mr. Dowling had ex- 
 ecuted the work in a judicious manner." 
 
 From the Baptist Memorial. 
 
 "The people generally will say— give us the old-fashioned hymns, if 
 the poetry is not quite as good ; while some critics will think otherwise 
 Most of the hymns are, however, unobjectionable in respect to poetic 
 merit." 
 
 From the Western Christian Journal. 
 
 "Hymn books are multiplying, but we shall be mistaken : .f this does 
 Dot prove to be a popular collection. It contains 36U hymns and many 
 of them the sweetest in the language." 
 
 From the Christian Secretaitj. 
 
 "We can cheerfully commend this lit tie book to'the churches, as being 
 pre-eciinently adapted to the purposes tor which it is designed." 
 
 EDWARD H, FLETCHER, Publisher, 
 
 141 Nassau St., N. Y 
 
THE CONVERSATIONAL COMMENTARY; 
 
 Combining 
 THE QUESTION-BOOK AND EXPOSITION. 
 
 DESIGNED FOR THE USE OP SABBATH-SCHOOLS AND FAMILIES 
 
 "Vol. I., on Matthew. 
 Vol. II., on John. 
 Vol. III., on the Acts. 
 
 BY WILLIAM HAGUE. 
 
 11 The plan of Dr. Hague in these several books to meet 
 the wants of the higher classes in Sabbath-schools, we have 
 never seen surpassed nor even equalled by any other author, 
 according to our taste and judgment. 1 ' — Christian Chronicle. 
 
 " It is a species of Commentary quite original, combining 
 all the most valuable results of archeological and critical 
 learning, without the lumber and parade which often render 
 the perusal of the ordinary Commentaries and ' notes ' an 
 onerous and unwelcome task. Mr. Hague's plan renders 
 everything clear, impressive, and practical, so that the mind 
 is held, by an increasing interest, to those truths which are 
 most important to be remembered." — Western Watchman. 
 
 " The method of imparting instruction in this book is a 
 novel but happy one. The author remarks in his preface, 
 ' The teacher who would give instruction in any department 
 of knowledge so as to awaken in his scholar a spirit of in- 
 quiry, cannot easily satisfy himself with abrupt and insu- 
 lated questions ; in order to arouse the mind to action and 
 bring himself into sympathy with it, he must communicate 
 something. The remark which imparts knowledge, quickens 
 thought, and then conversation proceeds with a rational and 
 easy flow.' " — Michigan Christian Herald. 
 
 Published by EDWARD H. FLETCHER, 
 141 Nassau Street 1 . New York. 
 
l'Hfi 
 
 BAPTIST SCRIPTURAL CATECHISM 
 
 Having examined the Baptist Scriptural Catechism prepared by Rev. 
 II. C, Fish, we cordially recommend it to the churches, Delieving it to 
 possess peculiar excellences ; among which may be mentioned especially 
 the following : 
 
 1. It is based upon the catechetical plan of instruction. 
 
 2. The general use of Scriptural language in the answers. 
 
 3. An important peculiarity of this work is, that it contains an extended 
 examination of the evidences of Christianity — a department of biblical 
 instruction which has been too much neglected. 
 
 We earnestly hope that it may be generally adopted by our Sabbath 
 Schools. 
 S. H. CONE, Pastor of First Baptist Church, New York. 
 
 S. REMINGTON, " 
 
 Stanton St. 
 
 Bap. 
 
 Ch. « 
 
 JOHN DOWLING, « 
 
 Broadway 
 
 « 
 
 « M 
 
 W. S. CLAPP, " 
 
 Olive Branch. 
 
 i " 
 
 " " 
 
 LEVI PARMELY, « 
 
 Shiloh 
 
 u 
 
 (t U 
 
 A. D. GILLETTE, " 
 
 Eleventh 
 
 u 
 
 « Philadelphia. 
 
 R.T.MIDDLED1TCH," 
 
 
 
 " Lyons Farms, N. J 
 
 WM. B. TOLAN. " 
 
 
 (i 
 
 " Morristown, " 
 
 DAVID B. STOUT, " 
 
 First 
 
 IC 
 
 « Middletown, "< 
 
 WM. II. TURTON, " 
 
 
 (1 
 
 " Elizabethtown, ' ; 
 
 J. M CARPENTER, " 
 
 
 (( 
 
 " Perth Amboy * 
 
 JOHN TEASDALE, " 
 
 
 (( 
 
 M ^ Schooley's 
 C Mountain, 
 
 H. V. JONES, " 
 
 
 K 
 
 " Piscataway, . " 
 
 D. HENRY MILLER, « 
 
 Mt. Olivet 
 
 " 
 
 " Yonkers, N. I 
 
 SAMUEL WHITE, " 
 
 First 
 
 « 
 
 " Staten Island, " 
 
 D. F. LEACH, " 
 
 
 U 
 
 u Port Jervis, ** 
 
 C. A. BUCKBEE, « 
 
 
 " 
 
 " Conway, Mass. 
 
 L. O. GRENELL, Missionary to California. 
 
 The first volume is designed for the younger members of the Sabbat-i 
 School, and the language is simple and plain. Price 60cts. per dozen. 
 
 Volume second is for those more advanced, and contains a review of 
 Ihe doctrines and evidences of Christianity. Price $1 20cts per dozen. 
 
 EDWARD H. FLETCHER, Publisher, 
 
 141 Nassau St., N. IT 
 
'cheap cash book store. 
 
 EDWARD H. FLETCHER, 
 
 No. 14:1 Nassau street) 
 
 NEW YORK. 
 
 Has constantly on hand, at wholesale and retail, a general 
 assortment of TJieological, Classical, Miscellaneous, School 
 and Blank Books and Stationery. 
 
 A complete Depository of Sabbath School Books. 
 
 Booksellers, Traders, Teachers, Schools, Academics and 
 Individuals supplied, wholesale and retail, on the most lib- 
 eral terms. 
 
 Religious books of every variety which are to be found 
 in the market, may be obtained here at the very lowest 
 prices. 
 
 SECOND-HAND BOOKS. 
 
 Valuable Standard Theological and other Books from 
 private libraries will be sold at a fraction of the price of 
 new. 
 
 MARRIAGE CERTIFICATES. 
 
 A new and beautiful article, with a silver border, sam- 
 ples of which will be sent gratis to post-paid applications. 
 Published by 
 
 EDWARD H. FLETCHER, 
 
 No. 141 Nassau street. 
 
ai0Qaoa 
 
 The copartnership heretofore existing between the Sub- 
 scribers, under the firm of LEWIS COLBY & COM- 
 PANY, is this day dissolved by mutual consent. All ac- 
 counts will be settled by Lewis Colby, who is authorized 
 to use the name of the firm in liquidation. 
 
 LEWIS COLBY. 
 EDWARD H. FLETCHER. 
 New Yortc, September oth, 1848. 
 
 CIRCULAR. 
 
 The subscriber respectfully announces to his friends and 
 the public that he has opened a store at 141 Nassau street, 
 where he will continue the same line of the BOOKSELL- 
 ING and PUBLISHING business which has been pur- 
 sued by the late firm. 
 
 Having been regularly bred to the business, added to 
 which is his experience in the late concern from its com- 
 mencement, he feels confident that he can offer to his patrons 
 advantageous terms. 
 
 The primary object of this establishment will be the pub- 
 lication and sale of Religious Books. 
 
 A large assortment of Sabbath School Books will be 
 kept, and to this department much attention will be paid. 
 If Sabbath Schools, wishing to replenish their libraries, or 
 to purchase new ones, will forward their funds, and a list 
 of such books as they already have, their orders will re- 
 ceive prompt attention, and the selection will be carefully 
 made. 
 
 Also will be kept. School and Blank Books, and Sta- 
 tionery of every variety— Sermon Paper, Marriage Certifi- 
 cates, &c. 
 
 Foreign Books imported, for a small commission. 
 
 g^f A liberal discount will be made to Booksellers, 
 Ministers, and Teachers. 
 
 EDWARD H. FLETCHER. 
 
 New York, September 22d, 1S48. 
 
DOWLING'S CONFERENCE HYMNS. 
 
 The publisher begs leave to submit a few of the many unsolicited recommendations 
 if this little volume, which have been received. It is eminently adapted for use in the 
 F amily and for private devotion. The low price brings it within the means of all, and 
 ts large, type adapts it to the old as well as the young. 
 
 A prominent pastor in Illinois writes: 
 
 " I received the copy of Dr. Dowling's hymns, which you sent me some time ago. 
 have examined them thoroughly, and have shown them to many others. The uni- 
 ersal expression is, " This is just the book we want in the West. Here are the old, 
 lul-cherished, revival hymns, which every body knows and with which every body 
 .delighted." The mixed nature of our population here renders it difficult to obtain 
 ymn books which all will like. But this little volume is almost known to all by 
 eart, whether from the east, west, north, or south. The hymns are those which al- 
 >ost every Christian has learned and loved ; not for their noetic elegance, but for their 
 jirit and good, religious sentiment. I have also taken pains to obtain copies of the. 
 DCial Psalmist, the Christian Melodist (by Br. Banvard), and the Baptist Harp. These 
 •e generally very good, but every body says Dr. Dowling's hymns are the ones for the 
 r est to use in conference, prayer, and inquiry meetings. Thousands of them can 
 ; sold in this State, if they are introduced." 
 
 A pastor in Mississippi 
 
 u Duncan's criticism in the South-western Baptist Chronicie will not injure it much. 
 r e want deep devotional sentiment, that is soul-stirring and animating to the Chris- 
 in, rather than rigid poetical merit." 
 
 [From Rev. John M. Peck of Missouri.} 
 " It is exactly such a book as thousands want and will buy in these great central 
 ates." 
 
 [From the Vermont Gazette.] 
 This work is designed especially to meet a want existing in the Baptist denomina- 
 >n. The high literary character of the author is a sure guarantee in this respect. 
 it, after all, it is not so much finely -finished sentences as soul-stirring truths, 
 mned by warm hearts, that impart to the social interview its greatest zest. 
 
 [From the Michigan Christian Herald.] 
 From a hasty examination, we should think that Mr. Dowling had executed the work 
 a judicious manner. 
 
 ["From the Baptist Memorial, New York—E. Hutchinson, Editor.} 
 'The people generally will say — give us the old-fashioned hymns, if the poetry is not 
 lite as good ; while some critics will think otherwise. Most of the hymns, are, bow- 
 er, unobjectionable in respect to poetic merit." 
 
 [From the Western Christian Journal, Columbus, Ohio.] 
 " Hymn books are multiplying, but we shall be mistaken if this does not prove to be 
 aopular collection. It contains 360 hymns, and many of them the sweetest in the 
 iguage." 
 
 [From the Christian Secretary, Hartford, Ct.] 
 'We can cheerfully commend this little book to the churches as being pre-cmi- 
 ntly adapted to the purposes lor which it is designed." 
 
 [From the Religious Herald, Raleigh, N. C.— T. Meredith, Editor.] 
 ' A few of the hymns bear the signature of the Compiler, and are creditable pro- 
 ctions." 
 
 EDWARD H. FLETCHER, Publisher, 
 
 141 Nassau Stbbet, N. V. 
 
CONVERSATIONAL COMMENTARY,! 
 
 COMBINING THE 
 
 QUESTION-BOOK AND EXPOSITION. 
 
 i 
 
 BIBLE CLASSES, SABBATH SCHOOLS, AND FAMILIES. 
 
 DESIGNED FOR 
 
 ff 
 
 G-OSPEL ACCORDING TO MATTHEW. 
 
 9 
 
 WILLIAM HAGUE 
 
 In free discourse, new thoughts are struck out, and the seeds of truth sparkle and L'J ', 
 blaze, whirl] in calm and silent reading would never have lieen excited. By conversa- 
 tion, you both give and receive this benefit ; as Hints, when put in motion, and strik 
 iuii against each other, produce living fire on both sides. — D«. Watts. 
 
 i 
 
 NEW YORK: 
 EDWARD H. FLETCHER. 
 
 1851. 
 
 (f: 
 
THE 
 
 BAPTIST 
 
 SCRIPTURAL CATECHISM. 
 
 FOR THE USE OF SABBATH SCHOOLS 
 AND BIBLE CLASSES. 
 
 VOLUME II. 
 
 ON THE EVIDENCES AND DOCTBINES OF CHRISTIANITY. 
 
 FOR THE MORE ADVANCED MEMBERS OF SABBATH 
 SCHOOLS, AND FOR BIBLE CLASSES. 
 
 BY HENRY C. FISH, 
 Pastor of the Baptist Church, Somerville, N. J. 
 
 Ye shall lay up these my words in your heart, and in your soul. 
 
 Dbut. xi. 18. 
 The word have I hid in mine heart.— Ps. cxix. 11. 
 
 SECOND EDITION. 
 
 NEW YORK: 
 EDWARD H. FLETCHER, 
 
 141 NASSAU STREET. 
 
 1850. 
 
 m 
 
THE 
 
 BAPTIST 
 SCRIPTURAL CATECHISM. 
 
 FOR THE USE OP SABBATH SCHOOLS AND BIBLE CLASSES. 
 
 VOLUME I. 
 
 CONTAINING GREAT TRUTHS IN SIMPLE WORDS; FOR TH3 
 YOUNGER MEMBERS OP SABBATH SCHOOLS. 
 
 BY HENRY C. FISH, 
 
 Pastor of the Baptist Church, Somerville, N. J. 
 
 This little volume is designed for the younger members 
 in our Sabbath Schools, and will prepare the way for the 
 profitable use of that which succeeds it, or Volume II., on 
 the Evidences and Doctrines of Christianity. 
 
 Studious regard has been had to plainness and simplicity ; 
 as also to brevity in the answers which the pupil is to com- 
 mit to memory — a feature in which many question books for 
 children are sadly deficient 
 
 It has been the aim of the Author to present truth in an 
 attractive and pleasing form, in order that the child may ac- 
 quire a fondness for the study of the Scriptures, and be led tc 
 store his mind with that knowledge which is able to make 
 him wise unto salvation, through faith which is in Chrisl 
 Jesus. 
 
 " Plainness, simplicity and brevity are the characteristics 
 of this Catechism, which, from a hasty examination, we thini 
 is a very good one." — Christian Secretary. 
 
 EDWARD H. FLETCHER, PnbMer, 
 
 141 Nassau Street, N. Y. 
 
THE BAPTIST SCRIPTURAL CATECHISM. 
 
 Iaving examined the Baptist Scriptural Catechism prepared by Rev. H. C. Fish, 
 cordially recommend it to the churches, believing it to possess peculiar excel- 
 ces ; among which may be mentioned especially the following : 
 . It is based upon the catechetical plan of instruction. 
 !. The general use of Scriptural language in the answers. 
 
 . An important peculiarity of this work is, that it contains an extended examina- 
 1 of the evidences of Christianity — a department, of biblical instruction which has 
 n too much neglected. 
 Ve earnestly hope that it may be generally adopted by our Sabbath Schools. 
 
 !. H. CONE, Pastor of the First Baptist Church, ;, New York. 
 
 I. REMINGTON, " " Stanton-St. Bap. Church, " 
 
 OHN DOWLING, " " Broadway « « « , 
 
 f. S. CLAPP, « " Olive Branch " " " , 
 
 ■EVI PARMELY, " " Shiloh " " " 
 
 .. D. GILLETTE, « « Eleventh " " Philadelphia. 
 
 L T. MIDDLEDITCH, " " Bap. Church, Lyons Farms, N. J. 
 
 OI. B. TOLAN, " « " « Morristown, " , 
 
 >AVID B. STOUT, « 
 
 VM. H. TURTON, " 
 
 '. M. CARPENTER, « 
 
 ,OHN TEASDALE, « 
 
 L V. JONES, " 
 
 >. HENRY MILLER, " 
 
 AMUEL WHITE, " 
 
 >. F. LEACH, « 
 
 J. A. BUCKBEE, " 
 
 .. O. GRENELL, Missionary to California. 
 
 'he first volume is designed for the younger members of the Sabbath School, and 
 language is simple and plain. Price 60 cts. per dozen. 
 
 r olume second is for those more advanced, and contains a review of the doctrinei 
 . evidences of Christianity. Price $1.20 per doz. 
 
 EDWARD H, FL.ETCHER, Publisher, 
 141 Nassav Street, N. Y. 
 
 First 
 
 H 
 
 (1 
 
 Middletown, " 
 
 
 CI 
 
 (( 
 
 Elizabethtown, ' "' 4 
 
 
 (C 
 
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 Perth Amboy, N. J. 
 
 
 « 
 
 (1 
 
 Schooley'sMount'n, " 
 
 
 « 
 
 <c 
 
 Piscataway, " 
 
 Mt. Olivet 
 
 cc 
 
 (( 
 
 Yonkers, N. Y. 
 
 First 
 
 l( 
 
 (I 
 
 Staten Island, " 
 
 
 (( 
 
 (( 
 
 Port Jervis, " 
 
 
 <( 
 
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 Conway, Mass. "