down, etc. The word, a derivate of, appears here to point to the sense of tinging, tincturing, which (like the Greek Baлto) seems once to have had.

5. To wash, cleanse by water; where ßantiso is used.

Thus it is said of Judith, in c. 12: 7, that she went out by night, into the valley of Bethulia, and washed herself (antišero) in the camp, at the fountain of water.

In Sirach 31: 25, we find the expression ßanticoμevos áñò vexoov, he who is CLEANSED from a dead [carcase] and toucheth it again, what does he profit by his washing (1) Lovro aúτov)? The phrase βαπτιζόμενος ἀπὸ νεκροῦ may be easily explained, by comparing such passages as are to be found in Lev. 11: 25, 28, 31, 39, 40. Num. 19: 18, etc. by which it appears, that a person who touched a dead body was ceremonially defiled, and must wash his clothes and his person in order to become clean.

6. To moisten, wet, bedew; where panto is used.

Thus in Dan. 4: 30, it is said, that Nebuchadnezzar was driven from among men, and made to eat grass like the ox, and that his body was MOISTENed, wet (¿ßágn) with the dew of heaven.

Dan. 5: 21, His body was MOISTENED (¿ßagn) with the dew of heaven. The version of this book, it will be recollected, came from the hand of Theodotion, about A. D. 150, a Jew by religion, or at least a Judaizing Christian. Commonly his version agrees with the Septuagint, and it was highly prized by Origen and the ancient Christians in general; so much so, that Origen corrected the faults of the Septuagint by it, and the ancient churches preferred it to that of the Seventy, in respect to the book of Daniel, and received it in the Canon.

These are all the examples of βάπτω οι βαπτίζω, which can be found in the Septuagint or Apocrypha, if the Concordance of Tromm is to be trusted. From these the reader will easily see, that some of the classical meanings of these words are not to be found in the books aforesaid; while other meanings, viz. to wash, to bedew or moisten, are more clearly and fully exhibited. The examples in Daniel from Theodotion make it plain, that the word fanto was occasionally used to designate the application of liquid or moisture to the surface of any thing, in any way whatever; whether by washing, or by gentle affusion as in the case of dew. The example of Judith shews very clearly, that washing of the person may be designated by ßantico; for into the fountain in the midst of the camp, it is not probable that she plunged. In both the examples in Daniel, the Chaldee (the original is here in this language) is 2, which, like the

Greek Panto, means both to dip and to tinge or colour. The like is the case with the same verb in Syriac and Arabic, as well as in Chaldee; and the Hebrew appears also to have employed the same verb in the like sense, inasmuch as we have

, a derivate of it, signifying coloured garment, Judg. 5: 30. I have taken an extensive range, in order to prepare for the investigation of the words in question in the New Testament. But we may now come to the work, under circumstances that will enable us to judge with a greater degree of accuracy and satisfaction than we could possibly have done, if these introductory investigations had been superseded.

τω απτ

$3. Meaning of the words fan rw, ẞaлriso, and their derivatives in the New Testament, when not applied to the rite of baptism.

1. To dip.

Ι. Βάπτω.

E. g. Luke 16: 24, That he may DIP (ayy) the tip of his finger in water, udatos, the Gen. of instrument, i. e. that he may wet his finger WITH water, which is a rendering that seems to accord more exactly with the syntactical construction of the sentence.

John 13: 26, It is he, to whom I shall give the morsel or crumb, when I have DIPPED it (Bayas).

2 To dye.

E. g. Rev. 19: 13, a garment DYED (ßeßauμevov) in blood.

These are all the examples of panto; and by these it appears, that in no case is this word applied to the rite of baptism, by the writers of the New Testament. Nor are there any words derived from this form, which occur in the New Testament. We proceed then to consider the other verb.

ΙΙ. Βαπτίζω.

I shall first examine all the examples of this word and its derivatives, in cases which have no relation to the religious rite of baptism. After this is done, we may come with more advantage to the examination of the meaning, when these words are applied to this rite.

1. To wash, in the literal sense.

E. g. Mark 7: 3, 4, The Pharisees [returning] from the market eat not, except they WASH THEMSELVES, ẞantiowvrat, Mid. voice. Luke 11: 38, But the Pharisee, seeing him, wondered that he had not first WASHED HIMSELF (¿ßantioon) before dinner. Here VOL. III. No. 10.

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the 1 Aor. Pass. is used in the same way as the I Aor. Middle would be employed; as it is oftentimes elsewhere.

In accordance with this sense of pantiso, we find the word βαπτισμός employed.

E. g. Mark 7: 4, THE WASHINGS (Banriouous) of cups and pots, and brazen vessels, and couches (zhivõv),

Mark 7: 8, THE WASHINGS (αлTouous) of pots and cups. Heb. 9: 10, Only in meats, and drinks, and divers WASHINGS (ατισμοῖς).

These are the only examples in the New Testament, where ẞanrico or any of its derivates has a literal sense; with the exception of those cases in which these words are applied to designate the rite of baptism. Whether these are to be literally understood, remains still the object of our inquiry.

2. But Pantico and ßantioμa have, in a few cases, a figurative sense, which deserves a particular consideration. This meaning stands nearly allied to that in No. 5 under our classical head in 1; or rather, it is, in amount, an idiom of the same nature. The examples are the following.

Luke 12: 50, I have a baptism to be baptized with (Báлtioμa de 7 Bartovat), and how am I straitened until it be accomplished! That is, I am about to be overwhelmed with sufferings, and I am greatly distressed with the prospect of them. A comparison with the similar classical usage, under No. 5 just mentioned, makes this sense very plain.

Mark 10: 38, 39, Are ye able to drink of the cup that I must drink, and to be baptized with the baptism with which I am baptized? καὶ τὸ βάπτισμα, ὃ ἐγὼ βαπτίζομαι, βαπτισθῆναι; which words are found also in Matt. 20: 22, 23, of the common editions of the New Testament, but are there marked as spurious by Knapp. The genuineness of them in Mark, however, stands uncontroverted. The sense is evidently the same as that given above, viz. Can ye indeed take upon you to undergo, patiently and submissively, sufferings like to mine-sufferings of an overwhelming and dreadful nature?'

So the classic usage: 'To overwhelm with misfortune; to overwhelm with taxes-with wine-with questions-with debt-with excessive labour,' etc. etc. In the like sense I must understand the word in 1 Cor. 15: 29, Else what shall they do, who are BAPTIZED for the dead? οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν; That is, (for so the course of the apostle's reasoning leads us to understand him,)' If the dead are not raised-if there be, as some affirm, no resurrection to life, then what becomes of all our multiplied toils and suf

ferings, which we undergo with reference to a future state and to that world unto which the dead go? Of what avail is it to endure overwhelming sorrows, if there be no resurrection of the dead?' Such a sense of the word ßantico is so well supported and illustrated by classic usage, that nothing further needs to be said upon it. I will only add, that G. J. Vossius, in his Disputationes de Baptismo, Thes. I, attributes such a usage of the word to the custom of the Hebrews, in designating great calamities by the image of overwhelming waters. Had he examined the classic usage of the word, he would have seen no need of this solution. To Hebrews and Greeks both, the idea of an overwhelming flood offered a very obvious image to designate great sorrows and afflictions. Both, therefore, employ it. Thus David: "Save me, O God, for the waters are come into my soul! I sink in deep mire, where there is no standing; I am come into deep waters, where the floods overflow me; Ps. 69: 1. Again, Ps. 69: 14, "Let me be delivered... out of the deep waters." Ps. 18: 16, "He sent from above, he took me, he drew me out of many waters." Ps. 32: 6, "Surely in the floods of great waters, they shall not come nigh to him." Ps. 42: 7, "Deep calleth unto deep, at the noise of thy waterspouts; all thy waves come over my soul." Inasmuch now, as the more usual idea of pantisw is that of overwhelming, immerging, it was very natural to employ it in designating severe calamities and sufferings.

3. There is another figurative use of ßantico, allied in some respects to the preceding one, but distinguished from it in the mode of its application. I mean that usage of the word, which employs it to designate the idea of copious affusion or effusion, in a figurative manner. The basis of this usage is very plainly to be found in the designation by Pantico of the idea of overwhelming, i. e. of surrounding on all sides with fluid. Copious affusion or effusion is kindred to this; and very obviously, the word which designates the preceding idea, may also designate these meanings.

E. g. Matt. 3: 11, He shall BAPTIZE (ẞantior) you with the Holy Ghost and with fire; i. e. he will make a copious effusion of his Spirit upon a part of you; and another part, viz. the finally unbelieving and impenitent, he will surround with flames, or plunge into the flames. Or perhaps baptizing with fire may here have reference to the descent of the Spirit on the day of Pentecost, when there appeared to the apostles, "cloven tongues as it were of fire, and it [the fire] rested upon every one of them," Acts 2: 3.

In Luke 3: 16, the same expression is again found; and in Mark 1:8. John 1: 33, and Acts 1: 5. 11: 17, is found the phrase, He shall ΒΑΡΤΙΖΕ (βαπτίσει, βαπτίζων) you with the Holy Spirit. In 1 Cor. 12: 13 Paul says: For by one Spirit have we been BAPTIZED (¿panrionuev) into one body; i. e. by the copious effusion of one and the same Spirit, have we been made members of one and the same church. So he afterwards explains it: "We all have been made to drink in one and the same Spirit."

I have now examined all the examples in the New Testament, in which ẞantigo and its derivates have a literal or figurative sense, and are not applied to designate the right of baptism. We come then, at last, after thus opening the way, to the consideration of the main question.

$4. Do ẞantiso and its derivates, when applied to designate the RITE OF BAPTISM, necessarily imply that this rite was performed by IMMERSION of the whole person?

There are different ways in which light may be cast upon the ground of this inquiry.

I. We may contemplate the proper force and signification of the word itself, as determined by the usus loquendi in general.

II. We may examine the circumstances which attended the administration of this rite, and see whether they cast any light upon the manner of the rite itself.

III. We may investigate the early history of the rite, and see whether it already existed in the Jewish church, at the time when John the Baptist made his appearance; and if so, what was the manner of it among the Jews, and whether John or Jesus made any change in this manner.

IV. We may investigate the subsequent history of the rite, in the early ages of the Christian church, and see what mode of baptizing was practised by the churches in general.

V. When all this is done, and the mode is philologically and historically exhibited or established, we may then make the inquiry, whether any particular mode of applying water in baptism is essential to the ordinance, and obligatory upon the churches of Christ at the present day.

$5. General usus loquendi of ßantisw.

I. What is the proper force and signification of the word, according to the general usus loquendi.

A review of the preceding examples must lead any one, I