^^i^^^^^^ficn^ BV 811 .E94 1824 Ewing, Greville, 1767-1841 An essay on baptism ■^^^-^.l^'^^r.y -/ ^^^/2cM-^^. -<^?-^ AN ESSAY ON BAPTISM; BEING AN INQUIRY INTO THE MEANING, FORM, AND EXTENT OF THE ADMINISTRATION, OF THAT ORDINANCE. By GREVILLE EWING, JIINISTER OF THE GOSPEL, GLASGOW. WITH AN APPENDIX; CONTAINING A VINDICATION OF THE EXPLANATIONS IN THE AUTHOR's GREEK GRAMMAR, AND GREEK AND ENGLISH SCRIPTURE LEXICON, ON THE SAME SUBJECT, IN A LETTER TO THE AUTHOR, FROM A LITERARY CHRISTIAN FRIEND. SECOND EDITION, ENLARGED. GLASGOW : ipritttelJ at tf)e Saniberisitg ^rc.es?, FOR WARDLAW AND CUNNINGHAME, TRONGATE, AND SOLD BY ALL THE OTHER BOOKSELLERS, GLASGOW, WAUGH it INNES, A. BLACK, W. OLIPHANT, W, WHYTE & CO. OLIVER & BOVD, AND J. T. SMITH, EDINBURGH; LONGMAN, HURST, & CO. OGLE, DUNCAN. & CO. AND W. BAYNES & SON, LONDON. 1824. GLASGOW : ANDREW & JOHN M. DUNCAN, Printers to the University. CONTENTS. Page Introduction, ........ 5 Explanation of Terms, 17 Meaning and Form of the Ordinance, ... 49 Objections considered, ...... 73 Dr. Campbell on Matth. iii. 11. 76 Dr. Campbell on Mark vii. 5, 4. 96" — Rom. vi. 4 1 It) Rom. vi. 5 132 Interpretation of the word Baptism by the Greeks, . 139 Miscellaneous Remarks on the Hypothesis of Immersion, 142 Extent of the Administration of Baptism, . . . 178 Conclusion, . . . . . . . . 218 Appendix, ' ^31 ERRATA. Page 50, line 21, dele " now." 150, line 20, dele « it." 159, line 13, insert the following sentence. " Or, rather, the singular, being, in that dialect, ayj, the plural would be 1TI2''1T." 89, Expunge the Note, which, through inadvertence, and trusting to a detached quotation, contains an erroneous statement. Tertullian mentions the practice, but does not recommend it. ESSAY ON BAPTISM. INTRODUCTION. The Ordinance of Baptism, in the name of the Father, and of the Son, and of the Holy Spirit, is connected with the preaching of the gospel to all nations. It must to all nations be matter of sur- prise, that they, who preach to them the gospel, should so widely differ from one another, respecting the accompanying ordinance, which they are called to administer. They not only dispense it in different forms, and to different descriptions of persons ; but some of them maintain, that the rest of their brethren have not been baptized at all. While this difference may prove detrimental to the propagation of the gospel, it perplexes the minds of the disciples of Christ. Many have become divided on this point alone, who had been previously united in the most comfortable and edifying Christian fel- lowship. Many churches of the saints have received from it a denomination, which appears not, as a mark of distinction, among any of the scriptural titles of the people of God. O INTRODUCTION. Reasons may be assigned, though not to justify, yet to account for, much of the ignorance which prevails among Christians, respecting Baptism. When they first have their attention directed to the observ- ance of Ordinances, they do not usually take much notice of Baptism, which they believe they have already received, but rather of the Lord's Supper, which they desire to partake of, as the highest pri- vilege of saints on earth. Some have probably thought very little on the subject of Baptism at all, till they have been assailed by the controversy of which that subject is the occasion. In such circum- stances, they are likely either to be carried away in triumph by the experienced disputant; or to resist on grounds calculated to injure the cause, which they endeavour to defend. Unequal as the contest frequently is, it is wonderful that it continues to be so firmly maintained. But persons, who can perhaps say little in the way of argumentation, may nevertheless see that they have a divine warrant, for refusing to abandon the position which they hold. The discussion of the questions usually agitated on the subject of Baptism, requires, on both sides, to be improved. The very quantity of that discussion is itself an evidence of its insufficiency. When a point is thoroughly investigated, it is set at rest : when it ceases not to be agitated, neither party has yet been able to ripen it for decision. I am aware, that many have been long ago shouting victory in this contest. The duty of immersing in water those who are to be baptized, and of requiring that none shall be bap- INTRODUCTION. 7 tized till they have made a profession of the faith, is alleged to be so plain an article of Christian doctrine, that the man who hears the gospel and rejects that article, must be wilfully disobedient. But it may well abate this confidence, and should humble us all, to see the battle continuing to rage, without the smallest appearance of termination. Christians are actually beginning to despair of any result from the existing controversy. Even among Protestants, whose principle it is, that the scriptures are a sufficient rule of faith and practice, several churches have been, of late years, formed on an un- derstood acknowledgment, that the word of God gives no explicit instruction to his people, on so rudi- mental a subject as the ordinance of Baptism. Every member is therefore left to do respecting it that which is right in his own eyes : and it is agreed, that whatever each may think or do for himself, that ordinance shall, in no form, and in no case, be ad- mitted into any part of their public worship. Thus they profess their faith and their scepticism at the same time. They would preach the gospel, and make disciples out of all nations ; but they own that they cannot baptize them, in the name of the Father, and of the Son, and of the Holy Spirit. Where this principle is not avowed, the practice is frequently the same, and the same consequence generally follows. If people are willing, on other grounds, to join the communion, no objections are made on account of any sentiments they may hold concerning Baptism ; and it soon becomes a delicate matter to observe that A2 8 INTRODUCTION. ordinance, or to speak particularly of it, in the church. While I confess, that I am chiefly struck with the inefficacy of the discussion on both sides, I mean not to deny, that Antipasdobaptist sentiments have, for several years, been making considerable progress. It is not wonderful, if this progress be regarded by those of that persuasion, as a proof that their senti- ments are supported by the force of truth. To me it appears to be a consequence of the mixture of error, and of inconsistent practice, in those who before held the truth generally on the controverted subject. It is the tendency of error in one extreme to produce error in another. If Infant Baptism had not been so much abused, it had not been so much disputed. What can be more impious, ridiculous, and disgust- ing, than the manner in which this Ordinance is said to be observed in the church of Rome ? I copy the following account of it from the third Edition of the Encyclopaedia Britannica, Article Baptism. ♦' As to the present form of administering baptism, the church of Rome uses the following. When a child is to be baptized, the persons who bring it wait for the priest at the door of the church, who comes thitlier in his surplice and purple stole attended by his clerks. He begins with questioning the god- fathers, whether they promise, in the child's name, to live and die in the true catholic and apostolic faith, and what name they would give the child. Then follows an exhortation to the sponsors ; after which the priest, calling the child by its name, asks it as INTRODUCTION. 9 follows : What dost thou demand of the church ? The god-father answers, Eternal life. The priest goes on: If you are desirous of obtaining eternal life, keep God's commandments J thou shall love the Lord thy God, Sj'c. After which he breathes three times in the child's face, saying. Come out of this child, thou evil spirit, and make room for the Holy Ghost. This said, he makes the sign of the Cross on the child's fore- head and breast, saying. Receive the sign of the Cross oil thy forehead, and in thy heart. Then taking off his cap, he repeats a short prayer ; and laying his hand gently on the child's head, repeats a second prayer ; which ended, he blesses some salt ; and putting a little of it into the chikFs mouth, pronounces these words. Receive the salt of wisdom. All this is per- formed at the church door. The priest with the god-fathers and god-mothers, coming into the church, and advancing towards the font, repeat the Apostle's creed, and the Lord's Prayer. Being come to the font, the priest exorcises the evil spirit again ; and taking a little of his own spittle !!! with the thumb of his right hand, rubs it on the child's ears and nostrils, repeating, as he touches the right ear, the same word (Ephatha, be thou opened,) which our Saviour made use of to the man born deaf and dumb. Lastly, they pull off its swaddling clothes, or strip it below the shoulders, during which the priest prepares the oils, &:c. The sponsors then hold the child directly over the font, observing to turn it due east and west : whereupon the priest asks the child. Whether he renounces the Devil and all his A3 .10 INTRODUCTION. fvor/cs : and the god-father having answered in the affirmative, the priest anoints the child between the shoulders in the form of a cross. Then taking some of the consecrated water, he pours part of it thrice on the child's head, at each perfusion calling on one of the Persons of the Holy Trinity. The priest con-» eludes the ceremony of baptism with an exhortation." — In this ceremony, as in almost every article of the Roman Catholic service, we behold a vile Drama, addressed to the imagination of the ignorant, in wretched taste, and loaded with the whims of a dark age, in which the officiating Priest is presumptuously directed, to personate tlie character, and to act the supposed part of the Lord Jesus Christ. It unfortunately happens, that the ordinance of Baptism has come into Protestant churches, with an uncommonly large share of the superstitions and absurdities of the church of Rome. Who can be surprised at the number of Anti- paedobaptists, in the southern part of the island, where it is the general system to baptize all children, and, at the same time, to exclude all parents from any part in the matter ; where the whole service is a transaction between a priest and certain sureties called god- fathers and god-mothers ; where the priest is made to talk as if to tlie child, and the sureties are made to answer in his name ; where a formal bar- gain is struck, between Christ on the one hand, and the child on the other, in consideration of certain promises to be performed by each party to the other ; where the priest must pray, that the water to be INTRODUCTION. 1 1 used may be made holj" ; where he is directed to dip the cliild in the water, '^ if he may "well endure it," and yet uniformly pours water upon him, not as being right, but that which shall suffice if they cer- tify that the child is weak, and which is made to suffice whether he be weak or not ; where, after baptizing, the priest makes a cross upon the child's forehead, gives thanks to God for his regeneration, charges the sureties that he be brought to the bishop to be what is called confirmed by him, so soon as he can say the Creed, the Lord's Prayer and the Ten Commandments, and be further instructed in the Church Catechism ? Many of the most flagrant of these abuses are little known in Scotland ; and yet Baptism is, according to the general system in this country, dispensed with- out due regard to the character of the parents. At the same time, it is coimected with the imposition of vows on parents, which are altogether unknown in scripture, but which they must either submit to, or foi-feit their privilege, and which it is intended the child shall take upon himself, if he ever desire to be admitted to the Lord's Supper ; before baptism, prayer is, as in the other case, offered up that the water may be made holy ; Baptism is described as sprinkling and washing, and again as pouring or sprinkling, which it is declared is not only lawful but sufficient, and most expedient ; and the minister is directed to address himself to the child, when he administers the ordinance, and to say, (calling him 12 INTRODUCTION. by his name) " I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost." The one National church avows a preference for immersion, while she tolerates the neglect of it, and that upon the foolish supposition that a cold bath may be more than an infant can " well endure ;" refuses the privilege of Christian parents, while she baptizes all children without distinction ; and leaves it as matter of dispute whether Baptism and Regeneration be not one and the same thing. The other National church calls Baptism washing, confounds pouring and sprinkling, and recommends what it thus repre- sents as one mode, as merely lawful, sufficient, and most expedient : all which terms admit the inference, that another mode, namely immersion, may possibly have been the original practice. Independents have not left this ordinance in so vague and ambiguous a condition, as Episcopalians or Presbyterians have done ; in regard however to the disputed points, they have commonly satisfied themselves with bare self-defence. They have found little or no fault with the principles and practice of Antipaedobaptists ; but have endeavoured to vindi- cate themselves for not following their example. They have said (some of them at least) that immer- sion was no doubt Baptism, but that pouring was Baptism also ; that the infants of believers have a right to be baptized, and that therefore tlie parents are justifiable in claiming it in their favour ; but some of them seem to have very little sense of their INTRODUCTION. 13 obligation to require that parents, in their communion, do their duty in this matter. The tendency of this negative and slovenly man- ner of treating the subject is to generate scepticism. The careless disregard the controversy as unprofita- ble, while the timid are frightened into the system of the Antipaedobaptists. They see, all allow, that immersion is right, but the other mode, they find, to be by some contested : all allow that Antipaedobap- tists are themselves baptized, although they hold that others have no baptism either for themselves or their children. They prefer immersion, therefore, and join the Aoitipoedobaptists, on the principle of taking the safest side of a difficult question. Amidst all this uncertainty and confusion, many are ready to discountenance every attempt at apply- ing a remedy. Why agitate a question of such sub- ordinate importance ? What can you say more than has been said already ? Why make divisions about a matter of doubtful disputation ? Now, this is pre- cisely the question. Is it a matter of doubtful dis- putation ? Have we examined it for ourselves ? Shall indifference prevent divisions, or encourage them ? Are any of the ordinances of subordinate impor- tance ? We should hardly say this of the Lord's Supper : why should we say it of Baptism ? What if it should appear that every doctrine of the gospel is concerned in the discussion ? W^ere it even granted that the question is of inferior importance in itself, it does not follow, that error in regard to it shall not be attended with important consequences. It is not 14f INTRODUCTION. in our option^ whether the questio^ shall be agitated ; but whether any thing further shall be done towards checking the career of its injurious tendency. Has it not produced much grief among Christians ? Has it not done more to divide, to weaken, and to dis- perse, scriptural churches, and to bring reproach on endeavours to attain scriptural church-fellowship, than any other cause in modern times ? Whether we can say any thing on the subject more than has been said already is humbly submitted to the judgment of the public. I have long felt myself particularly called upon to engage in a discussion of this subject, from the circum- stance of having published some explanations, con- nected with it, of certain Greek prepositions, and verbs, and nouns, in my Greek Grammar, and Greek and English Scripture Lexicon. To these explana- tions, several objections were made, first in manu- script, and afterwards in a publication, containing the substance of the manuscript, by a very worthy minister of the Antipaedobaptist persuasion. The explanations were not written by me, but by a very, able and excellent literary Christian friend, now de- ceased, who favoured me with his valuable assistance. On seeing the objections, mentioned above, my friend wrote to me, with his characteristic learning, good sense, and good humour, the letter vindicating his principles, which the reader will find in the Appendix, and with which, I have no doubt, every intelligent Greek scholar, who believes the gospel, will be de- lighted, whatever he may think of the work which INTRODUCTION. 15 precedes it. My friend's permission to publish his letter was given in another letter, written nearly a month after the former, in the following terms : — " I have no objection to your printing, or making any use you may wish of my remarks, provided only you do not publish the name, as I have really no in- clination to come ostensively forward in the contro- versy. With that reservation you have my free consent to use it if you think it worth publication. If you intend doing so, I shall send one or two addi- tional observations that have occurred since, provided you think they are worth while." I am very sorry to say, that the additional observations, though fully in- tended, and often promised by my worthy friend, "were never transmitted, so that his letter must appear in its original state. The truth is, that both he and I felt the task to be, in some respects, a painful one ; and we indulged ourselves in delaying it, as long as there was no immediate prospect of another edition being wanted, of the Grammar and Lexicon. We both felt, however, that if another edition should be called for, we must come forward, in a separate work, (as the discussion must be too extensive for the Grammar or Lexicon,) to say how far we admitted of correction, and how far we abode by the doctrine, of the former publication. Time has now deprived me of the further assistance of my much valued friend, while the call for a new edition of the former work compels me to appear alone, with the aid of his ori- ginal manuscript, and with some observations, which have since occurred to myself. If my views of the 16 INTRODUCTION. subject are more distinct and satisfactory than they were before, the delay in this publication will be no matter of regret : if to some they shall seem less de- fensible, let them impute nothing to my friend, but what appears in his own letter. Had he been still Muthin my reach, there was no man, whose advice I should have more earnestly sought, on this occasion ; but it pleased God to take him hence, long before these pages were begun. I beg leave to mention here, that the parts of the Grammar and Lexicon, written by my friend, were, the analysis of the verb, the syntax, and the explanation of the prepositions in the Grammar ; with the greater part of the re- marks and quotations in the seven first sections under Bacrr/^w, (baptizo,) the whole of the illustrations under BarrrM, (hapto,) and the greater part of those of its other related words, in the Lexicon. The rest of the book was written by me ; and the immediate cause of this Essay, besides that of showing that I abide by the sentiments of my friend, is a conscious- ness of deficiency, on my part, and of a tone of im- proper hesitation, which might seem to be indif- ference, in some of the remarks, which I added to those of my friend, under Ba'rr/^w, (haplizo,) parti- cularly in section eighth. Tliese faults shall, if the Lord will, be duly coiTected in a new edition, after being fully exposed in the following pages. I hope that Christians of the Antipcedobaptist per- suasion will not regard this Essay as a token of hosti- lity. An endeavour to detect error, and to establish truth, is an act of friendship to every member of the INTRODUCTION. 17 body of Christ. That the difference of judgment I am to treat of appears to me to be a very serious one, I frankly acknowledge. But the general articles of the faith of my opponents, the constitution and govern- ment of their churches, and the excellence of their Christian character, are, for the most part, so unex- ceptionable, and so distinguished, that if, through the blessing of God, we could but come to an agreement on this ordinance of Baptism, there would remain no- thing to prevent our most cordial union. Even as things are, some of my most loving, and beloved. Christian friends are of the persuasion, which I feel it my duty to oppose. I shall contend earnestly to gain my brethren. For the truth's sake, and for their sakes, I must tell them what I believe to be truth, and must warn others against following their example, in what I believe to be error. But few things would cause me greater distress, than to give them any just ground of offence, or to cherish in myself, or in others, any unkind disposition towards them. EXPLANATION OF TERMS. We have remarked the inaccuracy of explaining Baptism to be washing. It is not washing, but a figure of washing. This is true, in whatever way it 18 EXPLANATION OF TERMS be administered. We have also remarked the inac- curacy of calling Baptism sprinkling. We shall meet with sufficient evidence, that sprinkling is one of the meanings in which we find the use of the word. Bap- tize. But I never saw the ordinance of Baptism administered by sprinkhng. To sprinkle is to scatter in drops. It requires to be done with such a jerk, as to make the adhering fluid fly from the place where it is, to the place which we intend it should strike, and that with such force and velocity, as shall cause it to be dissipated in its flight. Thus, the high-priest, dipping his finger in blood, sprinkled the mercy-seat. Thus Moses took blood with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people. Is Baptism ever dispensed in this manner } There is another form, which is thought to belong to the ordinance of Baptism, commonly called im- mersion. It consists in putting the subject of Bap- tism completely under water, and then lifting him up again. This is a transaction between one man and another, which, for any purpose, common or sa- cred, I have not been able to meet with in the holy scriptures. What then do I conceive to be the scriptural form of the ordinance of Baptism ? It is the pouring out of water, from the hand of the baptizer on the turned- up face of the baptized. This I conceive to be the only scriptural mode of administering the ordinance. Although the word Baptize, which is a Greek word, occurs in the original text of the New Testa- ment, it is not the word which must have been 4 EXPLANATION OF TERMS. 19 originally applied to the ordinance, which we are now to consider. The language spoken in Judea, at the time of our Saviour's incarnation, was called Hebrew, and was in fact a mixed dialect of Syriac and Chaldee. The Syriac translation of the New Testament is generally allowed to be the most ancient which is extant, and is supposed to have been made in the first century. In this translation, all the words used for Baptizing, Baptism, and Baptist, are taken from the Hebrew word, 1|^y, which signifies, to stand, continue, subsist; to cause or make to stand, to support as by a ])illar, to set up as a pillar, to set, or raise up, to place, present, or establish. It is the same word also which is used for Baptism, in the Arabic version. This word is certainly worthy of particular attention in the present inquiry, because in the Syro-Chaldaic dialect, it was in all probability the ■very word originally used by John the Baptist, as the name of the new ordinance which he adminis- tered, when he came to prepare the way of the Lord ; the very word used by the messengers from Jerusa- lem, when they asked his reason for dispensing this new ordinance, saying, " Why baptizest thou ?" the very word used by Jesus when he gave the apostolic commission : the very word used by the apostles and evangelists, as long at least as they preached and baptized, in Judea, Galilee, and Samaria. I know that another Hebrew word, '^^JO? (^^^ meaning of which shall be noticed afterwards,) is more familiar to many, as the term for Baptism, because it is used B 2 20 EXPLANATION OF TERMS. by the Talmudical writers, and other Rabbins, (some of the most celebrated of whom are as late as the twelfth century,) for what some imagine to be a Jewish Baptism. But it is very doubtful whether, by this word, they meant any thing at all corresponding to Christian Baptism; and if they did, their authority in doing so is not a whit better than that of the schoolmen, in applying the word, Transubstantiation, to the Lord's Supper. To return, then, to the word "f^y, I ask : Is it in- tended that any allusion should be understood in it to the setting itp of pillars , to th« placing, 2)rcse?iti?ig, or esiahUshing, of " gold, and silver, and precious stones," in the building of a temple holy to the Lord ; when, in the original propagation of the gos- pel, believers and their families are baptized in the name of the Father, and of the Son, and of the Holy Spirit ? Would the use of this name, for this ordi- nance, throw any light on the anointing of Jacob's pillar, Gen. xxviii. 18.; on the setting up of the pillars of Solomon, in the porch of the temple, the formation, and dimensions, and names of which, occupy so prominent a place in the account of his building a house for the God of Israel, 1 Kings vii. 15 — 22.; on Saul's being desired to ^^ arise, and be baptized," Acts xxii. iG. and ix. 18.; or on the many apostolic descriptions of the church of Christ, to wit, that '^ Christ loved it, and gave himself for it, that he might sanctify and cleanse it with tlie washing of water, by the word," Eph. v. 25, 26.; that it is '' God's EXPLANATION OF TERMS. 21 building/' 1 Cor. iii. 9.; that it is holy, 1 Cor. iii. I6, 1 7. ; that it is '' the pillar and ground of the truth," 1 Tim. iii. 1 5. ; that God is able " to make his ser- vants stand," Rom. xiv. 4. ; and that Christ hath said Rev. iii. 12. " Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out : and I will write upon him the name of my God, and the name of the city of my God, 7vhich is new Jerusalem, which cometh down out of heaven from my God : and I will write tipwi him my new Name ?" If any shall say all this is conjecture, I answer. As conjecture only have I suggested it. The queries however are nevertheless worthy of consider- ation. And I do not know that the word, to which they refer, has yet received that attention to which it is entitled. But the Greek word Baptize, although a substi- tute for the word originally used to signify the dis- pensing of the ordinance in question, is of equal authority with that word, because it is used by the inspired penmen of the New Testament. Does not the word Baptize then signify to immerse ? I am persuaded that the word Baptize has never yet been properly analyzed. The acceptations in which it actually occurs have been carefully collect- ed j and most, if not all of them, established beyond all doubt. But it has not yet been shown how they have severally arisen, and how they are consistent with one another. For example, the word Baptize has been shown to signify pouring out. But it does EXPLANATION OF TERMS. not appear to me to have been yet shown, how it has come to have this signification. The general undier- standing seems to be, that immersion is its original meaning ; and although authorities are given, and examples are quoted, to prov* that it must be some- times taken in the sense of pouring out, there re- mains the difficulty of conceiving, how so extraor- dinary a transition should have taken place, as that of the derivative pouring out from the primitive pliinghig in. It is admitted perhaps that there is no arguing against facts ; and that therefore there may be passages, in which pouring out must be supposed to be the meaning of baptize. But still the other is thought to be the more natural interpretation ; and therefore, when other words, in a passage, do not compel to admit the meaning of pouring out, the meaning of immersing is preferred of course. This supposition is favoured by another. Ba-rr/^w (haptizo) is derived from (Socttm (bapio) ; but (Su'Trroj (bapto) is thought always to signify im- merse ; or at least always to imply immersing in its signification. Hence, it is alleged, we ought to understand /Sa-Trr/^w (baptizo) as properly implying the same idea. • I have been led to question these suppositions. — "Neither (Bd-rru nor (Sccttt/^oj signifies to immerse, more than to pour out. Nor are the circumstances of the connection more needful to affix to baptizing the idea of pouring out, than the idea of immersing. The words are one,, and their meaning one. Let us ven- EXPLANATION OF TERMS. 23 ture to analyze them. The following are admitted as general rules for reducing words to their first principles. Let those letters and syllables, which are merely the signs of derivation and inflection, be cut off. Let intermediate vowelf, employed for the purpose of enunciating consonants, be disregarded, or considered as easily changeable into one another. Let those consonants also, which are pronounced by the same organ of speech, (as the lips, the teeth, or the palate,) be freely interchanged, as we find them actually to be, in the practice of speaking. That part of the word, which remains unvaried after these operations, falls to be considered as the radical term. No individual has a right to alter a single letter of a word, for the sake of making a meaning. But any individual has a right to remark the same word, and the same meaning, under all the varieties which are found to be in use.* Apply these rules to the words * •' It is a matter of universal notoriety, that all men in a social state have used articulate language, and that they have used it, not by instinct, but imitation. The language thus acquired has not been stationary, but advancing to perfection. As men be- come civilized, and exert their ingenuity, their wants increase and their ideas multiply ; new terms are invented, and new modes of expression adopted." *' When tribes, who have thus improved their original language, separated and lost intercourse with each other, their language would suffer still further changes. These changes would chiefly be made by letters or syllables prefixed, inserted, or added ; or by throwing away the various terminations of nouns and verbs ; and they would be governed by no law but the practice 6£ the majority 24- EXPLANATION OF TERMS. in question. Discard the termination?, and you have the syllable, bap ; change the intermediate vowel a into o, and the labial consonant b into the labial p, and you have the term jjop, which is the root required.* It is not always, that the analysis is of so easy and satisfactory a nature. In some words, the root is found remaining in part only, and the rest must be restored, to show the meaning. I am far from asserting that every stump of a cut down word is who spoke the language, or dictated to the rest the manner of speaking it." " As this method would be common to all the tribes thus sepa- rated, various languages would arise. The radical parts would be the same in all, but the modifying or changing parts different in each. The connection of them all would be discerned by scholars, but unnoticed by the vulgar." ** By carefully marking all the steps by which the compound and derived words of any language have been formed, by stripping them of all the letters or syllables prefixed, inserted, or added ; and by restoring to their places those that have been thrown away; the simple elements of speech may be discovered, and a probable notion formed of that language which lies at the root of various dialects, spoken at a later period, and evidently related." [Editor's Preface to Dr. Murray's History of the European Lan- guages, p. viii.] * This r&ot may be, by the same rules, pronounced bob, or bab'; and thus my analysis will coincide with Dr. Murray's explana- tions of it, in his History of the European Languages, just published ; and whose work I did not see till my manuscript was finished, — " Bab," says he, "to beat little strokes, to Bob," Vol. i. page 72. Again, '< A small globular portion of water was Drop, from the preterite of Drib, to squeeze ; or Bob, from Bab, EXPLANATION OF TERMS. 25 of course the root. But, when, in the stump of a cut down word, a signification appears, and that signification is found, upon trial, to account for the ramification, and the actual produce, of the various branches of the whole tree ; in other words, for the meanings of the word in every instance of its oc- currence; I conceive, the root is discovered in its entire state, and its discovery is sufficiently proved. On this ground, I feel myself supported in affirm- ing, that the term jjojj is the root of the words, which we have proposed to analyze. Will the reader, then, have the goodness to accustom his ear to the follow- ing sounds ? Pop-to, pop-tizo, pop-tistes, pop-tos, pop- tismoa, and pop-tisma. In this identical form, the root occurs in Greek, in Latin, and in English. In to blow ; or Guta, from Gut, to sprinkle, cast," Vol. i. page 98. Also, — Bag, to supple, soften, and its derivatives Bap and Bath, were anciently in much use." Vol. i. page 129. Again, our root may be pronounced Vap; and thus it will meet with an- other corroborative illustration from Dr. Murray. "In Latin," he says, " Vap, waff, blow, ventilate, cool, dry by wind, or pro- duce evaporation by exposing to the air, produced Vap-ob, in Greek Atmos, from At, blow. It is singular that the Latins called a serpent that blows, Vipera, from this verb; the same reptile being named by the Celts, Buafare, a blower, from Buf, blow, a term common to their dialect, to the Latin, and Teutonic. From Bag, move rapidly, drive, blow, came Bub, or Bag-ba, blow, puff, from which Bub, a blast, is found in Gawin Douglas and other old writers. The Latins called the toad Bufing or BuFo; the Celts called it Buaf, and a viper Buafake, an adder, Buafathair, and virulent Buafach, — all from the idea blowing poison." Vol. i. page 407. 8 26 EXPLANATION OF TERMS. Greek we have crocr-j^w, / hloiv, hiss or whistle, cheer or soothe my horse by calling to him or patting hirn with my ha7id, stroke, or applaud ; also the nouns 7roV'a-titf//,a and 'jro'TTTufffMc, a puff, hiss or whistle, a smack or gentle sound with mouth or hands expressive o^ favour, ap- plause, cheering, or soothing, a gentle stroke, a soft bloio 7vith the hand. In like manner, poppysmus, and j)op- pysma, in Latin, which are the same words as those just mentioned in Greek, and of the same significa- tion. In English, the term, pop, is thus explained by Dr. Johnson. Pop. n. s. \_poppysma, Lat.] A small smart quick sound. It is formed from the sound. "*I have several ladies, who could not give a pop loud enough to be heard at the farther end of the room, who can now discharge a fan, that it should, make a report like a pocket-pistol." Spectator. To Pop. v. n. (from the noun.) To move or enter with a quick, sudden, and unexpected motion. " He that kill'd my king, Pupt in between th' election and my hopes," — Shaksj^eare. " A boat was sunk and all the folk drowned, saving one only woman, that in her first popping up again, which most living things accustom, espied the boat risen likewise, and floating by her, got hold of the boat, and sat astride upon one of its sides." — Carew. " I startled at his popping upon me unexpectedly. — Addison. " As he scratch'd to fetch up thought. Forth popped tlie sj)iite so thin." — Swift. EXPLANATION OF TERMS. 27 " Others have a trick ofpopjmtg up and doivn every moment, from their paper to the audience, like an idle school-hoy."— -Sicift. To Pop v. a. 1. To put out or in suddenly, slily, or unexpectedly. " That is my brother's plea, The which if he can prove, hejjops me out At leastyVom fair five hundred pound a year." — Shakspearc. " He popped a paper into his hand." — Milton. " A fellow, finding somewhat prick him, popt his finger upon the place. — V Estrange. " The commonwealth popped up its head for the third time under Brutus and Cassius, and then sunk for ever." Dryden. " Didst thou never pop Thy head into a tinman's shop?" — Prior. 2. To shift. " If their curiosity leads them to ask what they should not know, it is better to tell them plainly, that it is a thing that be- longs not to them to know, than to pop them o^ vdth a falsehood." Locke. So far Dr. Johnson. Mr. Walker, after giving in his Dictionary, Johnson's explanation of pop, adds : " undoubtedly derived from the noise caused by the sudc\en expitlsion of some small body." This is true, but it is only a part of the truth ; for the word pop applies equally to the noise caused by the sudden im- pulsion of some small body. It is the noise caused by the agency of body in motion upon body, and that 28 EXPLANATION OF TERMS. in any direction whatever. It may be entrance or exit^ ascent or descent. We say, to pop in, to pop out, or to popjvj'th ; to poj) up, or to pop down ; to pop into ; to pop upon ; to pop out of, or out from ; to pop off. I have to add, that the word is not limited in its ap- plication to solids, or to the aerial fluid, but is with equal frequency applied to water, or any other fluid whatever. Finally, although a pop may be sometimes so powerful, that the noise shall be startling ; it is generally caused by the stroke of a small body ; and hence it is usually so slight and gentle, that the noise, though marked in the very sound of the word, comes in fact to be commonly nothing at all. Keep in mind, now, the above explanation, and ap- ply it to Baptism (pop-tism,) and you are furnished with a key, which will naturally and consistently ac- count for all its much disputed acceptations. You have only to observe, that a person or thing may be either popped into ^\SiteY, or 2L\\y other fluid, or may have water, or any other fluid, popped upon, or popped into him or it, and the whole mystery vanishes. Having thus translated the word Baptism (which we have been often challenged to do) we are prepar- ed to show that it signifies the application, properly the sudden and slight application, of water, or some other liquid ; but, in a more lax sense, the applica- tion of it, in any manner, or for any purpose ; — by effusion, affusion, perfusion, or infusion ; by sprink- ling, daubing, friction, or immersion;* wholly or ♦ I have not the smallest objection to Dr. Murray's explana- tion, as one of the meanings of this root, when he says: " Bap, EXPLANATION OF TERMS. 29 partially, permanently or for a moment ; — for purify- ing or defiling, ornamenting or bespattering, wash- ing away what was found adhering, or covering with what was not there before, — for at once washing away the filth, and inducing the new beauty ; — for merely wetting the surface, or causing the liquor to sink into the inmost core, not only to refresh the living, but to act, in the moment of creation, as an element of life. These various meanings do not successively grow out of one another, as an actual possessor may hold his property, immediately under the king, or under a subject superior who comes betwixt him and the king. They are all of equal and independent legiti- macy, and equally connected with the radical idea. We are, indeed, accustomed to say that /Sacrr/^w is derived from Bol'tttch ; but the root is as clearly in the one as in the other ; the derivation is merely in the adjuncts ; the one may be in form a frequentative of the other ; but both are of the same general mean- ing. The only distinction to be made, is that which has just been remarked between the proper and the lax sense of the word. It is a word which properly denotes operations on a small scale, and of a gentle to dip, from Bag-ba, to dash into, tinge." Vol. ii. page 65. Also, Page 1 62, in which he is showing how a certain class of verbs originated from the addition of ta and tha signs of the preterite tense to the radical, and gives, among others, the following ex. ample which contains the process of the formation of the word under consideration : — bap, dip ; bapet, dipping, or being dipped ; BAPTO, I dip. — That it has other meanings, I have his own author, ity, as already quoted. See page 24. C 30 EXPLANATION OF TERMS. nature : it is in a secondary sense that it comes to be applied to the vast and the formidable. When I say, " he popped upon my face a handful of water/' — or, ^* I popped my hand into a bason of water," I use the word in its proper acceptation. But if I should say in English (what is not usual indeed in that lan- guage, but) what is found sometimes in Greek, " he popped upon me (pop-tized me,) with an overwhelm- ing flood/' or, " I popped myself or was popped (pop- iized,J into the river, or into the sea ;" in these cases the word could only be understood in a secondary, in a figurative, in an exaggerated, rather than in a proper and natural sense. Such is my attempt to analyze Bu'Xtu and its related words. If any shall reject it ; (I dare say many will :) in that case, they will of course disallow my theory for illustrating the origin, and the connection, of the various meanings of those words. But they will not be able, thereby, to set aside the meanings themselves. These must still be tried by the force of the examples, which may be produced in support of each by itself. Although I shall, in what follows, refer to my theory of the derivation of the terms, for the sake of showing how weW it tallies with the ap- plication of them in the examples in which they occur ; I shall, in no case, use an argument, in sup- port of their meaning, which shall rest on that theory. An examination of the examples, in which they occur, will lead to the easy correction of several mis- takes respecting the meaning of many of the words that are related to the word Baptism. Thus, (Soltttu EXPLANATION OF TERMS. 31 [baptoj which is commonly rendered, to dye, is by many immediately supposed to signify, to immerse in a dyers vat. But this phraseology refers to an ad- vanced state of the art of dying, and to a compara- tively modern use of the word ^d'jtTM. " The acci- dental bruising of fruits or herbs/* says the President de Goguet, " the effect of rain upon certain earths and minerals, might suggest the first hint of the art of dying, and of the materials proper for it."* Ac- cordingly, dying, staining^ and painting, were origi- nally operations of a similar nature. Nay, staining and painting appear to have been the first efforts of dying. The early ideas of beautiful raiment seem to have led to the making of clothes, not of one colour, but of " many colours," o^DS, perhaps patchwork^ in Gen. xxxvii. 3 ; but the most ancient kinds of that sort were much more Hkely to have been marked in spots or clouds, with colouring matter, in imitation of the skins of animals, or other admired objects in nature, than to have been variegated either by patch- work, or by the nicer, more expensive, and less na- tural decorations of embroidery. This opinion is confirmed by the related word /Sa^ctjaa, (pop-ma, J which signifies, a dye or colour. Thus in Aristoph- anes, in Pac. V. 1174, and Acharn. v. 112, /Sa^a/xa 2ag6/awxo;/ is Sardianic dye. And Jud. v. 30. o-ZAfKo!. ^a(j^lj.drm rw ^idd^cf., ffxDXa (Saf^fiaTuv wo/x/X/ag, /3a^- fiarcc TotxiXruv, spoils of dyed or painted clothes Jbr Sisera, spoils of dyed or painted clothes of varied colour, * Origin of Laws, Arts and Sciences, &c. Book II. Chap. 2. Art. 1. C 2 32 EXPLANATION OF TERMS. di/ed or pahiled clothes by the makers of various coloured clothes. I am aware that the Hebrew word in this passage, which is different from that in Gen. xxxvii. 3. is understood of needle-work, and perhaps rightly so understood at this latter period ; but, from the use of the word (Sdfifia, in connection with 'ttoixiX/cc and miKiXTTig, I think it will be granted by all parties, that the Seventy must have regarded '^ needle-work" as pamti7ig with the needle^ according to the Latin phrase for it, " acu pingere." Agreeably to these ideas is the use of [3d':rTUj in Rev. xix. 13. ''And he was clothed with a vesture DIPPED (say our translators) in blood :" — i/j^driov (3s- Bixf/jfjjhov, (pe-pop'7nenon, he-pop-ped,) a'i(jij0.rr — pro- perly, " a vesture bespattered, sprinkled, spot- ted, or stained with blood." In this case, evidently, the vesture was not jwpped into the blood, but the blood was popped upon the garment, and thus it was baptized with blood. Accordingly, the Vulgate very properly renders the passage, " et vestitus erat veste aspersa sanguine." The passage is precisely parallel to Isa. Ixiii. 2, 3. '' Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine-fat ? 1 have trodden the wine-press alone ; and of the people there was none with me : for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment." It is often said that /Sacrrw corresponds to ^3tO, commonly rendered, to dip, or i'DtO to sink : 1 conceive that the above is a clear instance of its corresponding to nTJ, EXPLANATION OF TERMS. 33 to sprinkle. What is called sprinkling, in the one clause, is called staining in the other ; from which we learn that the staining is not, in this instance, the effect of immersion, but of spriiikling, or as Bates (quoted by Parkhurst) explains it, " he should be daubed with the slaughter." The Septuagint omits the two last clauses. The Vulgate gives them thus : *' et ASPERSus est sanguis eorum super vestimenta mea, et omnia indumenta mea inquinavi." Some may think the usual translation of Rev. xix. 13. is defensible, on the supposition that it is a bold hyperbole, and an expression parallel to that in Isa. ix. 5. where we read of ^' garments rolled in blood, which shall be for burning, even fuel for the fire. ' We should have no objection to the idea of hyper- bole, were not the expression *' a vesture dipped in blood," unnatural, that is, unlike the thing signified, (namely, the blood-stained garb of a conqueror,) which is never the case with the figures of scripture. The " garments rolled in blood," of Isa* ix. 5. are quite a different thing. They are the garments, not of the vanquisher, but of the vanquished. They have been cast away in flight, or taken as spoil from the slain. They have been tossed about with pieces of broken, abandoned, and scattered armour, in the bloody fields and are, at the end of the battle, col- lected by the victors for the purpose of triumphant conflagration- See Josh. xi. 6. Ps. Jjlvi. 9. Nah. ii. 13. Ezek. xxxix. 8—10.* * Our translators are really great dippers. They have thus trans- C 3 S4f EXPLANATION OF TERMS. The meaning of ^uttm may be further seen by a phrase which occurs in Dan. iv. 33. and v. 21. xa/ oc^ro TT^g d^offou tov ovoavou to eu/j^a avTou sl3a.(pri, " ajiJ his body was weitcd with the dew of heaven ;" it was pop- ped upon, not even so much as by effusion, but (though the dews are comparatively heavy in those countries,) by the gentlest distillation that is known in nature. Some seem to think they have proved that (Su'tttm signifies, to dye by dipping, because it is frequently translated, tingo. But tingo, although by no means derived from the same root, has much the same extent of meaning with /SaTrrw, and the one word may illus- trate the other. It will be found that both signify superfusion, superindnciion, and super injeclion, no less than immersion. Tingo in Latin is the Greek rsyyu, which is very properly rendered in the Lexicons, made-- facio, humecto, mollio, I moisten, 7vet, soften, or mollify. Now, all the world knows that this may be done by effusion, or by sprinkling, as well as by immersion; and accordingly we have the following phrases. T/ yXwoTg daK^uoig rsyyug Ko^ag ; why dost thou SUFFUSE the girl's face ivith fresh tears ? Eur. Med. 927. ^oiviai 5' ofMOv yX'/jvc/j y'ivii 'irsyyov oud^ dviesav (povo'o fM'odoJffug lated iblilDS rendered by the Seventy, If^oXvmv, in Gen. xxxvii. 31. where it evidently signifies to stain, by aspersion, or affusion, or daubing. " And taking the coat of Joseph, they killed a kid of the goats, VDI^l Dinsn nx ibau-n, {»») ifAoXumv rlv y^truva. TM u'lftccTi,) and slained the coat with its blood." Had they dipped it, even ever so partially, it would have been a bad imitation of the appearance of a person's garment, who had been torn by a wild beast. EXPLANATION OF TERMS. 35 Graywac; uXX' ofioij /xsXag ofM^Pog ^aXd^i^g a/'/xaroc srsyyiTo. And the hloody ei/e-balls at the same time overflowed the cheeks ; nor ceased to pour drops of blood ; but at once a black shower of blood like hail flowed down. Soph. QEd. Tyr. 1287. Ks/fj,ai d' d.uji^ifiiog o'jroog, «;] T-j'/j'^aTc dooffo/g rsyyo/j.svog x6,u,ac. But I lie cai'cless thus, having my hair always wet iviih heavy defvs. Soph. Aj. 1207. Compare this last passage with Dan. iv. 33. quoted above, where the very same use is made of (Sd-XTU.* Precisely in the same acceptation is the word used in Latin, when Ovid says. " Nuda superfusis tingamus corpora lymphis." *' Let us WASH our naked bodies with streams poured UPON them." Metamorph. IL 459- "^ Tum vero gemitus (neque eriim coelestia tingi '* Ora decet lacrymis) alto de corde petitos '' Edidit." " Then indeed he uttered groans (for it becomes not celestial faces to be wet with tears) drawn from the bottom of his heart." Metamorph. IL 621, (i23. * « Dew, Deaga, moisture, dipping, is from Dag or Deag, nearly allied to Tig, and Tingo." (Murray's Hist, of Europ. Languages, Vol. I. page 40S.) But we may add, not at all al- lied to Bap, Bub, Bop, or Pop. S6 EXPLANATION OF TERMS. " Jamque venenifero sanguis manare palato *' Cceperat ; et virides adspergine tinxerat herbas." ^' And now the blood had begun to flow from his venomous palate, and had dyed by its dropping the green herbage." Metamorph. III. 85, 8G. lit vero vestem quoque sanguine tinctam Repperit ;' "but when she found his garment also stained with blood." Metainorph. IV. 107. — — " et incerto fontem medicamine tinxit." " And stained or infected the fountain with an ambiguous drug. Metamorph. IV. 388.* An, quia cunctarum contraria semina rerum Sunt duo, discordes ignis et unda Dei ; Jimxerunt elementa patres : aptumque putarunt Ignibuset spaksa tingere corpus aqua? " Is it because the contrary seeds of all things are * Tliis Example is similar to the — — — ^— — ^ l/5acrT£<7a V oLlfj^ccTi X/^»>j " And the lake was stained with purple blood." — in Homer's Battle of the frogs and mice, 218, — which Dr. Hyland thinks might, in consideration of the burlesque nature of tlie poem, be understood of the Lake as immersed in the frogs* blood. Candid Statement, Notes, XII. EXPLANATION OF TERMS. S? two ; the discordant gods, fire and water ; that our fathers have joined those elements, and have thought fit to stai?ij mark, the body with [sprinkled, i. e. scattered] fires, and with sprinkled water?" Fas- torum iv. 787 — 790. In hke manner, Horace uses the word in every in- stance for staining, by aspersion and pouring. " Tin- get pavimentum mero," " shall stain the pavement with wine," II. Od. 14. 26, 27. " Victima, pontifi- cum secures cervice tinget," " the victim — shall stain with its neck the axes of the priests," III. 23. 12, 13. " Non ego te meis — meditor tingere poculis," ^^ I do not intend to stain you with my cups," IV. 12. 22, 23. In Virgil it is used in the sense of stain in G. 3. 492. but most frequently signifies to immerse, and, like ^d'jrrca, generally relates to operations on a small scale, and of a gentle nature. Bacchus is invited to dij) his legs in new wine, G. 2. 8. Camilla does not dip the soles of her swift feet in the surface of the ocean, ^E. 7. 811. " The Cyclops, and Vulcan him- self, dij) the heated pieces of metal they have been forging, a sword for instance, in a lake or in a river, to temper them," G. 4. 172. IE. 8. 450. The waves do not reach the lofty sides of the Cyclops, IE. 3. QQ5. The Bears (the two heavenly constella- tions so called,) fear to be dipped in the ocean, G. 1 . 246. And winter suns hasten to plunge into it, G. 2. 481. IE. 1. 749 If the latter instances be thought exceptions to the remark last made, they tally per- fectly with the use of all these words, in an exagger- ated figurative sense. 38 EXPLANATION OF TERMS. The fellows called jSd'rrai (baptce) in Juvenal, II. 92. were not so called because they had been im- mersed in a dyer's vat, (although they would have been well served, had they been so treated,) but be- cause they were painted, from (Sd'zru, to paint, that is, TO LAY ON colours. See Potter's, and Robinson of Ravenstondale's, Archaeologia Graeca. I shall now give an instance in which (Sd'TrTu signi- fies immersion, or popping into water. Herod. Euterpe, 47. ^Tc bz Aiyi)<7Trioi (liol^ov ^ynvrai ^>js/oi' iivat, xai rovro f/,h, rjv rig '<^avffyj avruiv 'n'aotuv logy avroTGi t^Jvarioiffi di: uv s/Sa-vJ^s hoouTov, (3dg s'ttI tov aTt^drco, "to have been drenched with wine." Athen. Deipnos. lib. 5. y.ai yd^ avTog u(u tuv ySic, jSslSa'jrTiSfji.svMv, " I myself also am one of those who were yesterday dreiiched with wine" Plato. Conviv. o/Vw b\ rroWiZ 'A/igav5^ov (Sa-rr/rfaiTa, '' having made Alexander drunk with much wine." Cono. Narrat. 50. (^s^airrifffimv £ig dmsSn'^iccv xal u'jrvov O-jto rjjg i^'cQng, " drenched to insen- sibility and sleep by intemperance." Joseph. A. X. p. 4. dvvdfMig j3i(3a'7rri(fjtMsvi^ h t'Jj (3ddci rou .>j 'EIll' r^g Ti^yi^g Tov uduTog, " and washed (baptized) herself in the camp at the fountain of water." In this case, the washing could not have been by immersion, being done at a spring or fountain of water. The other pas- sage is in Sirach xxxi. 25. or xxxiv. 25. ^a-TCTiZ/j/Mivog dtth vEXgoD, xal TaXiv aTTrofAsvog avrov, ri utpsXviffe r^ Xour^yJ D5 46 EXPLANATION OF TERMS. avrov; "he that is waslied from (the pollution of) a dead body, and again toucheth it, what profit hatli he by his washing ?" When this passage is compared with Num. xix. 9 — 22. it will appear that (SccTrrll^of/.ai is used by the Apocryphal writer for the application of the vdu^ ^avTiffjxov, water of sprinkling, and obedience to the subsequent order XovSiTui vban, shall wash himself with water ; the neglecting of which application in- ferred the punishment of being cut off from Israel, on •JOM^ ^avrifffJLoZ ov 'TTi^is^pavr/ffdr} I'X avrov undGa^roc icri. because the water of sprinkling was not sprinkled upon him, he is tinclean. Comp. Heb. ix. 13. There are many instances, in which ^ccrrTiZo), signi- fies to immerse, that is, to pop in, to plunge or sink com- j^letely under water. Thus, ovde ya^ roTc dxo>.-jfji.(3oig i3a<7rTi'(ia.i Vt rot ol Bi/ut; ia-ri, " As a blad- der thou mayest be dipped fpopped into water J but canst not be made to go down." MEANING AND FORM, &C. - 4-9 dowji ; it certainly cannot give any warrant, or suggest any literal or figurative meaning, for their popping up again. Before proceeding to the examination of the mean- ing of |SaTr/^w, in the New Testament, I shall as a collateral proof that it signifies to pop, in any direction, mention its compounds. We have ava^airTt^M, and xara/Sacrr/^w, ^a/Sa-rr/^w, and I'TTi^a'TTTiiCu. Of this last we have the two following examples in Josephus, in which, according to the figurative and exaggerated application, it plainly signifies to overwhelm by rush- ing or pouring upon. Jewish War, B. III. c. vii. § \ 5. The inhabitants of Jotapata pleaded with him to stay there, and not " to leave his friends ; nor, as it were, to leap out of a ship enduring a storm, into which he had come in a calm : for the city must be Icrz/SaTrr/o's/f, epibaptized or overwhelmed, no one daring to oppose its enemies, if he who kept up their cour- age should depart." Jewish War, B. I. c. xxvii. § 1. Speaking of the sons of Herod, Josephus says, " This, as the last storm, fc//3a7rn(r.-i', epibaptized or overwhelmed the young men, already weather-beaten." MEANING AND FORM OF THE ORDINANCE. We are now prepared to maintain, that /3acrr/Jw, although, as we have seen, it occasionally is used in 50 MEANING AND FORM the sense of to immerse^ in other writings, does not once occur in this sense in the New Testament. The ordinance of Baptism is the pouring out of water from the hand of the baptizer, on the turned- up face of the baptized. It is connected with the preaching of the gospel under the gospel dispensa- tion, and particularly relates to the work of the Holy Spirit, as then sent by the Father, in the name of the Son, according to the promises of the everlasting covenant. It is dispensed in the Name of the Father, and of the Son, and of the Holy Spirit ; the one only living and true God ; the God of our salvation. It is a sign, that the promised Messiah is come ; that his death is the atonement for sin ; that his resurrection has indeed taken place ; that the gospel of pardon of sin, peace with God, purity, and life eternal, is preached with the Holy Spirit sent down from hea- ven ; that, in consequence of this good news, sinners are called to repentance and faith ; and that there is no case in which sin reigneth unto death, which is not now provided for, by the gracious work of the Holy Spirit in the soul. This work of the Holy Spirit is a new creation ; a regeneration ; a purifica- tion of the heart by faith; a change of mind or re- pentance unto life ; the bringing forth of fruits meet for repentance, or a change of conduct ; in short, the whole of sanctification, consolation, and preservation, until the second coming of the Lord Jesus Christ. It is spoken of in scripture under the emblems of water, air, and fire, which are all considered in scrip- ture as elements of Baptism ; and, in this connection. OF THE ORDINANCE. 51 these elements are uniformly represented as poured, inspired, and made to fall from above. The question which arose between some of John's disciples and the Jews, about purifying, (John iii. 25. compared with ver. 23.) evidently originated in the understood meaning of Baptism, as a figure of the washing of regeneration. When considered as dis- pensed by the Apostles, on and after the day of Pen- tecost, in confirmation of their testimony that Jesus was risen from the dead, it still had a particular re- ference to the work of the Holy Spirit, whose pro- mised coming depended on our Lord's resurrection. *' It is expedient for you that I go away ; for if I go not away, the Comforter will not come unto you ; but if I depart, I will send him unto you," John xvi. 7. The work of the Holy Spirit is spoken of in scrip- ture under the emblems of water, air, and fire, in allusion to the Mosaic account of the original crea- tion of man. *^ The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life (lives ;) and man became a living soul,*' Gen. ii. ?. In the formation of the body, the Creator is supposed to operate as a potter on clay,* which im- plies the rendering of the " dust" capable of " forma- tion," by the admixture of " water." In the com- • The word used is ("lifs) which signifies to form, fashion^ shape, model to a particular shape. As a participial noun, a form' er, especially a potter, from the manner of his work. This is the foundation of many scriptural allusions to the old, and the new, creating work of God. 52 MEANING AND FORM munication of animal, and rational, and divine life, there is the inspiration of that " wind which bloweth where it listeth/' by the first blowing of which the fire of life is kindled, and by the subsequent respira- tion of which, that fire is maintained. These elements are also the purifiers of life, essential to its health and beauty, no less than to its commencement. Hence they are alluded to, as the means of washing the body or the garments, and of refining metals. Now, as the gospel reveals a new and holy life, the preaching of it is accompanied with the ordinance of Baptism as a pledge of that unspeakable blessing ; and to render the pledge the more significant and striking, it con- sists in a representation of all the elements employed in our first creation. There is actually administered to us the Baptism in the name of Christ with water ; and it is connected with the promise of the Baptism by Christ himself with the Holy Ghost, and with fire. This promise was given to all the disciples. It be- longs to them, both as it regards gracious influence, and as it regards miraculous inspiration ; for all who believe are born again, and are built on the founda- tion of the apostles and prophets, that is, their faith is founded on the authority and energy of that Spirit by which the apostles and prophets were inspired. As all the emblems of the work of the Holy Spirit descend from heaven, so does every scriptural view of the mode of the administration of the elements of Baptism. It is always from above, and never from beneath. Not only does /Sacrr/^w (Jbap-tizo) admit, but all the related words require, that the ordinance OF thTe ordinance. 53 should be understood as an effusion, a perfusion, or an infusion^ but not even once as an immersion. Thus, John iii. 3. " Verily, verily, I say unto thee, kav /xjj Tig yevvrt&jj amkvj except a man be born from above, he cannot see the kingdom of God." This expres- sion, being born " from above," is explained in ver. 5. to include both the symbol, the Baptism of water poured down by man, and the reality, the Baptism of the Holy Spirit sent down by the Saviour ; lav fj^ri rig yivvridfi Jg vdarog %ai Uvsvfxarog, " except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God." Again, John xx. 22. '^ And having said this, sv£(pv' sva skugtov uvtojv. Kai s'7rXy)ffdy}j,aa5, bidt, AOTTPOT" 'Kci}jyyivi6iag, xal amxaivuiffsui Ilvevficcrog dykv OT"^ 'ESE'XEEN 'E' ^,aa$ TAoyff/wc, bia 'iriffoZ X^/oroD rov ffojTTt^og vj/mmv. " According to his mercy he saved us, by the washing of regeneration, even the renewing of the Holy Ghost : which he poured out on us abundantly, through Jesus Christ OF THE ORDINANCE. 59 our Saviour." Compare also Isa. xliv. S. and Ezek. xxxvi. 25 — 27. Agreeably to these views of the meaning of the ordinance, and the form of administering it, Ire- naeus and Justin Martyr, and others of the oldest Greek Fathers, usually called Baptism, Regenera- tion, because it was the sign of Regeneration. Justin Martyr, explaining how the Christians dedi- cated to God those who were renewed by Christ, after mentioning certain instructions given, and exer- cises prescribed, says, gVs/ra ciyovTai v(p' '/jf/juv sv&a vduo liSrij xcct r^oTov dvayivvriffsojg ov xai yj/Mig uutoi avzysvvTjdrifMiv, avwysvvuvTur W hvofiarog ya^ rov 'Trarqbg tuv oXuv nui dsff- 'TTOTOV Qiov, xal TOij GCfjTTJ^og rjfMuv *Ir}ffov X^idrov, xal Hviv- (JjOltoc ayiov, ro h ruj '-obuTt tots Xovt^ov iraKyunai. '^ They are then brought by us to a place where there is wa- ter, and they are regenerated in the same manner in which we ourselves were regenerated : for they then observe the washing with the water, in the name of God the Father and Lord of all, and of our Saviour Jesus Christ, and of the Holy Spirit." * That he did not mean to confound Baptism and Regeneration is evident, because he is describing how Christians dedicated to God those who were '' renewed by Ciirist," xam'ffoiridsvTsg d/a rov Xg/croD. And the phrase, TO sv Tu) udan Xovt^ov <7roioZna.t, is evidently an allusion to Tit. iii. 5, 6. quoted above, where " the washing of Regeneration" is explained to be, the " renewing * 1st Apolog. p. 94. or 89. of Thiilby's Edition. / 60 MEANING AND FORM of the Holy Ghost, which he hath poured out on * Because Milton speaks of Baptism as dispensed in a river, it has been supposed that he favoured the mode of Immersion ; but I am led to think this is a mistake. He says indeed of our Savi- our's commission to his disciples— -*• To them shall leave in charge To teach all nations vi^hat of him they learn'd, And his salvation, them who shall believe Baptizing in the profluent stream, the sign Of WASHING them from guilt of sin to life Pure, and in mind prepar'd, if so befall, For death, like that which the Redeemer died." P. L. xii. 439—445. According to this account, Baptism is the sign of, not immers- ing, but ivashing, in a river. And when he speaks of the mode of baptizing with the Holy Spirit, he evidently understands it to be by effusion. for the Spirit Poured first on his Apostles, whom lie sends To' evangelize the nations, then on all Baptized, shall them with wondrous gift indue, To speak all tongues, and do all miracles. As did their Lord before them." p. L. xii. 497—502. It has also been supposed that he despised, not only Baptism by effusion, but also Infant Baptism, in the following passage. In fact however he acknowledges both j but uses the phrase, "solemn sprinkle," as expressive of liis indignation at the prelates, wliose practice he is describing. His complaint is, not that they thus baptize, and thus baptize infants, but, that while they are observing an ordinance of God, they presume to render it abominable, by adding to it the superstitious " sign of the cross." •' Ye have been bold, not to set your threshold by his threshold. OF THE ORDINANCE. 6l In the Old Testament,* there are various ordi- nances of ceremonial purification, by bathing or ab- lution, in which it may be supposed by some, that immersion would take place. We have already seen that the supposition is questionable. But what we would remark at present is, that such purification was always performed by the unclean person himself, (and indeed decency required this, because this kind of purification never appears to have been the im- mersing of persons with their clothes on,) whereas the mode was always different, when the purification was administered by another. Among the rites of the hospitality of the heathens indeed, we find even female attendants on Strangers of the other sex, when they received the refreshment of the bath, To^^a ^i TYiX'ifjt,a^ov Xovffiv xaXh TloXvKuo'Tt:, "isiffTa^cs OTXoroiTn B-vydr'/j^ 'bir,kn'id,^ao, AvTu^ lire) Xovffiv rs, xct) 'i^^iffiv A/V IXa'iM, 'Afi(pt Vi fAiv ^Kgoi xnXh (idXiv r^\ ^iruvx, or your posts by his posts ; but your sacrament, your sign, call it what you will, by his sacrament, baptizing the Christian infant with a solemn sprinkle, and unbaptizing for your own part with a profane and impious forefinger; as if ivhen ye had laid the jmrifying element upon his forehead, ye meant to cancel and cross it out again with a character not of God's bidding," The Season of Church Government urged against Prelaty. Book II. Chap. ii. * Lev. XV. 5, 8, 11, 13, 21, 25, 27. and xvi. 26, 28. and xvii. 15. and Num. xix. 7, 8, 19. 62 MEANING AND FORM n«^ 3 aga Njo-Tffj' luv kut cc^, i^iro, 9roi/u.in kuaiv, 'OA. r'. 464—469. Mean time the youngest of the daughters fair Of Nestor, beauteous Polycaste lav'd, Anointed, and in vest and tunic cloth'd Telemachus, who^ so refresh'd, stepp'd forth From the bright laver graceful as a God, And took his seat at ancient Nestor's side. Odyssey III. 583—588. On this custom I have no objection to the remarks of Cowper, who says in a Note on the preceding passage : " The strict moraHty and modesty of the ancients may be fairly enough inferred from the cus- tom of employing young women, to perform this office for strangers young as themselves. Had the consequences been such as we should have reason to apprehend from the same practice here, it would either never have obtained so universally as it did in Greece, or would quickly have been discontinued." — It appears, however, that this custom, if it really existed as is here supposed, did not receive the sanc- tion of the wise Ulysses. Afi^ \v) nta-ri ^aXxS, "Ef p oi(ra[Aiv6ov 'iffctaa, "k'o i» T^'iTe^oi f/.tyeckoiOf BufAv^tS KEPA'2A2A KATA' KPATO'2 TE KAI' "flMnN, "Of^u fAoi ix xd/iocro* ^vf£.oiug. " Rabbi, he who was with thee on the Jordan, to whom thou barest witness." It is also particularly marked in John x. 40. xai aT^Xtfg 'xdXiv TB^cLv 70\j 'lo^bdvov, sig tIv tcvov "OnOT ijv 'Iwoch'tj; TO^ XlPa^TON iSccTrr/^wv. " And he went away again beyond Jordan, (to the country on the Jordan) into (unto*) the place where John at first baptized. If these passages be duly considered, they will ex- plain the sv T(Z 'lo^6ai»)3 <7roTafji,oj, in the river Jordan, of Mark i. 5. and also Mark i. 9. " And it came to pass in those days, rfk^iv 'ir^aovg ditl Na^ager rr^g YaXiXaiac, xa/ l/3avrT/V^>3 It^o 'Imuvvoxj, i/g rov 'lo^ddv/iv. Kai iv^f-.ug dva- Bccivojv d'Ko 700 vdarog, x. r. X. Jesus came from Nazar- eth of Galilee to Jordan, (to the country on the banks of Jordan) and was baptized by John. And imme- diately on coming from the water," &c. So I think the passage ought to be pointed and translated, al- though the arrangement of the clauses is not of the smallest importance to the present argument. The expression is equivalent in Matth. iii. 13. " Then Cometh Jesus, d-ri rrjg TaXiXaiag 'Ellf tov 'Iof5«^?Jl/, from the Galilee upon the Jordan (from the country of Galilee to the country upon the Jordan) to John, to be baptized of him." I have no doubt that John tire Baptist usually preached in " the country about Jordan," rriV Ti^i^u- go» ToD 'lo^ddvov, Luke iii. 3. as Christ afterwards did for a time in the country about the Lake of Tiberias. I believe that John frequented the banks of the Jor- * See the Appendix, on ie himself used with much complacency, when he found it was in his favour. Addressing the Marcionites, and other heretics, he says, " Let them demonstrate the original of their churches; let them turn over the orders of their Bishops, and see whether they have had a succession of Bishops from any one who was constituted by the Apostles or Apostolic men : Thus the truly Apostolic diurches have, as the church of Smyrna has Polycarp there placed by John, and the church of Rome Cle- ment, ordained by Peter, and other churches can tell, who were ordained Bishops over them by the Apostles, and who have been their successors to this very day." So also says Irenaeus, " We challenge the heretics to that Tradition, which was handed down from the Apostles by the succession of Bishops."t So much for Dr. C.'s appeal to Tertullian. For the character of that oldest of the Latin fathers, the reader is referred to Mosheim and Lardner, or any other writer on ecclesiastical antiquity. In giving tes- timony to a fact, his language might have had some * See Letters to a Deacon of a Baptist church. I See King's Constitution, Discipline, &c. of the Primitive church, Chap I. §.5. OBJECTIONS CONSIDERED. 89 weight ; but his description of an ordinance, insulated as it is, and unheard of before^ is not only altogether worthless, but presumptive evidence of the spurious and corrupt character of the mode which he recom- mends. If the reader pleases to consult Chancellor King's Inquiry into the Constitution, Discipline, Unity, and Worship of the Primitive Church, he will find not only immersion, but chrismation or unction, signation, or the sign of the cross, and imposition of hands or confirmation, all connected with Baptism, and first mentioned by Tertullian. In his writings also and Cyprian's, and other writers of the much boasted Cyprianic age, have we all the noble improve- ments of sponsors, exorcism, consecration of sacra- mental water, copious pouring, clinic Baptism, that is, the Baptism of persons confined to bed and nigh death, a case which often happened, as Baptism being thought to be an effectual cleanser of all former sins, it was deemed wise to defer it to the end of life, that little or none might be afterwards committed.* Dr. C. acknowledges that the preposition h, which answers to the Hebrew 3, may denote iviih as well as * In his zeal for baptizing, Tertullian could recomnjcnd aky MODE which the case might require. In the oth chapter of his treatise on Baptism, he says, " Villas, domos, templa, totasqiio urbes aspergine circumlatce aquas expiant passim." " Let them everywhere consecrate villas, houses, temples, and whole cities, with the sprixklixg of water carried about for the pur- pose." This is, no doubt, a genuine instance of Baptism by sprinkling. It had its origin among the rites of paganism, and it has its counterpart in some of the applications of the Holy water of the church of Rome. H 90 OBJECTIONS CONSIDERED. in. This concession is worthy of more attention than the Doctor calls us to give to it. It ought also to be more strongly expressed. There are many instances in which 3 and h, not only may but must signify with, and cannot signify in. Thus Num. xx. 20. "■ And he said. Thou shalt not go through. And Edom came out against him, nptn I^DI 133 ^V-> ev oy(\(j} jSa^sT, xal sv -^sip! /V;)/yoa, with much people, and WITH a strong hand." Judges xi. 31-. ** And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him mbn'C3"i uD*2n3, sv tv/jl- rrdmg xai yj>i('^<;, with timbrels, and with dances." 1 Sara. xvii. 43. " And the Philistine said unto Da- vid, Am I a dog, that thou comest to me n"ibp733, h ^a/36cij, with staves." Verse 45. " Then said David to the Philistine, thou comest to me ?n03'i n^:n3i 3nn3, h o(>iMj gu^Dj a-7:h roD vharog, imagines it to be any thing else than " he went up straightway from the water." Now it surely will not be said that Philip had any occasion to go farther with the Ethiopian nobleman than John did with our Saviour, in order to the ad- ministration of Baptism. It is reasonable, then, to understand the ug and the Ix. of Acts viii. 38, 59- as signifying precisely what is indicated by the aero of Matth. iii. l6. I am far from saying that £/'$ does not often signify into, and £% oitt of. But I say, they do not possess these meanings necessarily or univer- sally, and particularly, for the reason given above, they do not possess them in Acts viii. 58, 3Q. I have been blamed for rendering s/'s, in my Greek Grammar, being at, arriving at, going to, without going into, and yet sc, sic, and g/Vw, are constantly used by Homer in this sense. Thus, Iliad, A, 71- Ka/ vnica' TiyriaaT ' Axaiuv'T/jov El"'2.D., " And had conducted the ships of the Greeks to Ilium." He uses iJ;, in telling the fate of those Greeks, who came to Troy, but never got into it, having been slain before it, E. 550. the accusative." IMurray's History of JEuropcan languages. Vol. II. Text, Part II. Chap. II. Section d. OBJECTIONS CONSIDERED. 9^ T«y fih a^ rifiwavn, fziXatvciiuy iri vnu» IXiov E 12 lu^atXov cifA ^ Aoyuufiv i^iff^nv, " These, in full bloom of youth, to Ilium fam'd For swiftest steeds, had voyag'd with the Greeks, Just compensation seeking for the sons Of Atreus, in that glorious cause they fell. COWPER. Now, wherever iJg and h correspond to each other, the extent of the one must measure the extent of the other. The point of departure to return cannot be different from the point of arrival in going. In other words, if iJ; signify to, then h must, in the same con- nection, signify nothing more th.a.n from. Thus, in Acts viii. 38, 3Q, I give the whole meaning of xar?- (3nffuv a[i aTOfAioyyu, 'lA. 2' 414, 415. Then, all around with a wet sponge he wip'd His visage, and his arms and brawny neck Purified, and his shaggy breast from smutch ; Cowper, Iliad xviii. 507 — 509. The other instances are much closer. When the terms of the combat between Paris and Menelaus are about to be solemnly adjusted by Agamemnon and Priam, the poet says. arci^ Kr,DVKis ayavoif 'lA. r', 268—270. 100 OBJECTIONS CONSIDERED. — Then the heralds rang'd The rites in order : broach'd the wine, and pouu'o Fresh water on the hands of all the kings. Iliad iii. 298—300. In like manner, when Nestor advises sending Ulysses, Phoenix, and Ajax, to the tent of Achilles with proposals of reconciliation, he says ; * • * » • 'lA. I'. 171 — 174. Now bring water for our hands ; Give charge that ev'ry tongue abstain from speech Portentous, and propitiate Jove by pray'r. The herald's poub'd Pure water ok their hands. Iliad ix. 206—210. A more particular description of washing the hands, as a religious rite, occurs in the account of Priam's preparing to go to the tent of Achilles, H /ja, net) afjC^pl'ToXov retfcitjv ur^vi c yt^ciios XiPff'iv vlup *EniXET~AI ux^^arov ri }\ •Jtu^iarr,, 'Evp^tr 'ixwra, crus fjiXata 'i^xn', Xt7(it ot a/nar, Ou^ayo* uaaiihuV xet) iv MsvsXaflV. XE^y//3« i) a/x(pl'roXos -r^o^ou iTi^ivi (pi^evffci 'OA. a'. 47—54. Satiate at length with wonder at that sight, They enter'd each a bath, and by the hands Of maidens lav'd, and oil'd, and cloth'd again With shaggy mantles and resplendent vests, Sat both enthron'd at Menelaus' side. And now a maiden charged with golden ew'r, And with an argent laver, pouring first ruRE WATER OK THEIR HANDS, Supplied them next With a bright table. Odyssey IV. 57—65. However common the method of '' washing the hands by dipping them" may be among us, with * See 'OA. A'. 146 Odyssey I. 179 — r'. 338 — III. 429.— A'. 213, 214, 216.— IV. 261, 265, 266.— H'. 172— 174— VII. 214—217. f See 'lA. K'. 572— 579.— Cowper's Iliad X. 657—664. OBJECTIONS CONSIDERED. 103 whom it is flo religious ceremony, who usually have plenty of water at command, and who are generally in the habit of performing the operation for ourselves, without assistance or attendance of servants ; I be- lieve no instance of it will be found, in any descrip- tion, ancient or modern, of religious customs, or ordinary manners, of the eastern world. Nor is the circumstance so trivial as we may be apt to imagine. We all know the importance of pouring cold water on a sprained joint ; and, in a warm climate, the por- tion of cold water that is used must be much more refreshing when poured on the hands, than when the hands are immersed in it. By pouring, the cooling effect of evaporation is more fully enjoyed, and the increase of heat occasioned by the revulsion after dipping, is avoided. As far as I know. Dr. C. stands alone in rendering ^a-TrTigmrui (rag %s^asO " wash their hands by dipping them." I believe that future translators will leave hira long in posses- sion of this unenvied singularity. On the other hand, if I thought the phrase were here used to mark the manner of washing at all, I should feel encouraged by every document which exists, either of scriptural or classical, ancient or modern, illustration, to render it, *' wash their hands" (not by pouring, as he trans- lates the other clause, but) *' by getting water poured upon them."* * The verb is accordingly used in the passive voice in Luke xi. 38. on oh v^uTov IjSa^rr/Wjj t^o rou ioiffrou. " That he had not been washed before dinner." 12 104 OBJECTIONS CONSIDERED. It seems to me, however, to be the object of the evangelist in Mark vii. 3, 4. to describe the reason, rather than the ma?iTier, of the Jewish custom to his Gentile readers. He, therefore, remarks that it ori- ginated in their '^holding the tradition of the elders." And in order to show how strictly they held this tra- dition, he says, they observed it, not merely on their more solemn occasions, but even when they had just come from places of public resort, and from the or- dinary intercourse of life. To show further that this custom was not cleanliness, or politeness, but a reli- gious observance, he uses the words baptize, and bap- iisms, which would be perfectly understood by his readers, (both as to mode and meaning^ since Chris- tian Baptism had now been every where practised for several years, and the first practice of it was nar- rated in the preceding part of this his gospel. I conceive the mode of all the baptizings here to be the same, namely, the pouring out of water on the person, or thing, to be purified. Dr. C- is, however, of opinion that, in as far as /3a7rr/Jw is concerned, there must be dipping ; and, as he had asserted this before, on the old authority of TertuUian, so he as- serts it now on the modern authority of Wetstein. His quotation from this " excellent critic," (as the Doctor calls him,) contains nothing but a single sen- tence of common place, and, as I trust we have seen, questionable assertion. '' /3a'rr/^£(r^a/ est manus aqua immergere : vli, from earning water-pots. 108 OBJECTIONS CONSIDERED. is from the verb to pitch, to throw headlong, to cast forward. All these considerations unite to prove, that it must have been by pouring, not by immersion, that the Jews observed their " baptisms of cups, and pots and brazen vessels, and beds." Nothing but the celebrity of Dr. C, and the satis- faction of obtaining a concession from a man supposed to be an opponent, can account for the eulogies pro- nounced on his Notes on Matth. iii. 11. and Mark vii. 3, 4. After all, what has he done in them, towards ascertaining the meaning of iSaTr/^w ? Has he illiis- trated its various acceptations ? Has he given any induction of examples, scriptural or classical, for the translation he has preferred ? He has done nothing of this kind, on this subject, in any one passage of all his works. What then has he done? He has appealed to one of the worst authorities among the fathers of ecclesiastical antiquity, and to one of the worst authorities among commentators since the re- vival of letters ; and to these he has added the amount of his own assertion. The value of Dr. C.'s assertion I wish not to de- preciate. I have long admired his superior abilities and acquirements. Wherever his mind was thorough- ly engaged in his subject, his inquiries appear to have been conducted with the greatest possible accuracy. But on several articles of revealed religion, he has evidently written with an indulged negligence. I have always had little confidence in his making a conscientious confession of the whole counsel of God. With regard to Baptism in particular, he seems to OBJECTIONS CONSIDERED. 109 have had a vanity in patronizing what he did not practise. The passage on this subject, in his Lec- tures on Systematic Theology and Pulpit Eloquence, (very naturally quoted by Dr. Ryland in his Candid Statement,) is nothing but a specimen of the easy confidence with which he could impute dogmatism to others, while he was dogmatizing himself with the most glaring license.* Remarks so uniformly par- tial, and at the same time so erroneous and careless, as those which he every where makes on Baptism, cannot pass without animadversion from some even of his greatest admirers. Verum ubi plura nitent in carmine, non ego paucis- Offendar raaculis, quas aut incuria fudit, Aut humana parum cavit natura. Quid ergo est ? Ut scriptor si peccat idem librarius usque, Quamvis est monitus, venia caret ; et citharoedus Ridetur, chorda qui semper oberrat eadem j * That all justice may be done to Dr. C. I insert the passage to which I refer. " Another error in disputation, which is by far too common, is when one will admit nothing in the plea or argu- ments of an adversary to have llie smallest weight. I have heard a disputant of this stamp, in defiance of etymology and use, main- tain that the word rendered in the New Testament Baptize, means more properly to sprinkle than to plunge ; and in defiance of all antiquity, tliat the former method was the earliest, and for many centuries the most general practice in baptizing. One who argues in this manner, never fails, with persons of knowledge, to betray the cause he would defend ; and though with respect to the vulgar, bold assertions generally succeed as well as arguments, sometimes better, yet a candid mind will disdain to take the help of a false- hood, even in support of truth. ^^ Lectures on Systematic TIteohgy and Pulpit Eloquence, p. 480. 110 OBJECTIONS CONSIDERED. Sic mihi, qui muitum cessat, fit Choerilus ille, Quem bis terque bonum cum risu miror ; et idem Indignor, quandoque bonus dormitat Homcrus. Hor, A. p. 551—550. But where the beauties more in number shine, I am not angry, when a casual line (That with some trivial faults unequal flows) A careless hand, or human frailty shows. But as we ne'er those scribes with mercy treat, Who, though advis'd, the same mistakes repeat ; Or as we laugh at him, who constant brings The same rude discord from the jarring strings ; So, if some strange chance a Choerilus inspire With some good lines, with laughter I admire ; Yet hold it for a fault I can't excuse, If honest Homer slumber o'er his Muse. Francis. Rom. vi. 4. The great, and, as it appears to me, the only ori- ginal reason, why Baptism has been thought to imply Immersion, is the expression which occurs in Rom. vi. 4 and Col, ii. 12 ; in the first of which the apostle Paul says, au\/srd(pri/jjsv ovv a-jruj did roZ ^WTrriafMaTOi i'lg rbv ddvarov, " therefore we are buried with him by Baptism into death:" and in the second, ffvvTaj 1 1 . that their circumcision was a token of the covenant between God and them. It was a token of the whole covenant, both of the promise of eternal life, and of the land of Canaan. There is not the least hint given that circumcision was a token of both these promises to the adult, and only of the promise of Canaan to infants. As Abraham's posterity were, by virtue of this covenant, to have the land of Canaan for an ever- lasting possession, provided they did not break cove- nant with God, and apostatize from him ; (for if they did, he would banish them from thence, as at this day :) so circumcised infants should certainly, by virtue of this covenant, have the Almighty for their God, and so be brought to heaven, provided they did not afterwards apostatize from God's covenant. And forasmuch as they were not capable of this apos- tasy, as long as they remained infants, it is certain ADMINISTRATION OF BAPTISM. 20? that, if they died in their infancy, they should be partakers of that blessed resurrection, and of all that eternal happiness of the future world, which are sig- nified by that divine and comprehensive promise, *' I will be their God/'* Baptism now, like circumcision of old, makes per- sons to become the seed of Abraham, and heirs to the promises of the covenant which God made with him. This it does to the utmost extent of its admin- istration. Now, we have seen that it was administered to believers, and their houses. Evidently referring to this enlarged and comprehensive administration, the apostle says, " For ye are all the children of God by the faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor fe- male : for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise," Gal. iii. 26 — 29. Nay, without Baptism, as the sign of the covenant of God, we are taught that no one can enter into the kingdom, or enjoy the salvation of God. It corres- ponds in this respect with what is said, Gen. xvii. 14. of circumcision of old. We mean not to assert that Baptism is absolutely indispensable to salvation. But certainly there is a meaning not to be despised in the two following passages, in which the ordinance, as • Hallet's * Scripture Doctrine of Circumcision and Baptism,' Section iii. 208 EXTENT OF THE well as the blessing it confirms, is expressly men- tioned. John iii. 5. " Except a man \jr/g any one] be born of water, and of the Spirit, he cannot enter into the kingdom of God." Mark xvi. l6. *< He that believeth, and is baptized, shall be saved ; but he that believeth not shall be condemned." From this text some infer, that a person must actually believe, else he cannot be baptized. With as much reason they might infer, that a person must actually believe, else he cannot be saved ; especially as it is added, '^ He that believeth not shall be condemned." But, it is acknowledged, that infants shall not be condemned, because they do not believe. No objection can there- fore be brought from this text against the Baptism of infants. Precisely the same, then, is the meaning of Cir- cumcision and the meaning of Baptism. But there never were two ordinances of the same signification, the observance of which was enjoined at the same time. When disciples were, under the gospel, bap- tized, with their houses^ they were no longer to be taught, '' Except ye be circumcised after the manner of Moses, ye cannot be saved," Acts xv. 1 . In decid- ing on the question as to this doctrine, Peter expressly refers to the lesson he had received in the family of Cornelius, to baptize the Gentiles, as abolishing cir- cumcision. Ver. 8, 9) 10. "And God, which know- eth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us ; and put no dif- ference between us and them, purifying their HEARTS by faith. Now, therefore, why tempt ye ADMINISTRATION OF BAPTISM. 209 God to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?" Nay, if after professing the faith of Christ, men should return to the ordinances of a prior dispensa- tion, we are told they must forfeit the blessings of the gospel. Gal. v. 2 — 6. " Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law ; ye are fallen from grace. For we through the Spirit wait for the hope of right- eousness by faith. For in Jesus Christ neither cir- cumcision availeth any thing, nor uncircumcision ; but faith which worketh by love." And this last sentence is expressed thus in chap. vi. 15. '^ For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature." Since, then, the ordinance of circumcision is re- moved, and the meaning of it is found in the ordi- nance of baptism, the latter has evidently come in the room of the former, agreeably to the language of the apostles Peter and Paul. That the ordinances are different in matter and form, is no objection to our doctrine, but a confirmation of it. For where is the ordinance which has not been, in these respects, changed under the gospel dispensation ? Instead of the name of Israelite, we have that of Christians. Instead of the seventh day, we have the first day, Sabbath. Instead of sacrifices, the memorials of sin, we have the Lord's Supper, the commemoration of S 210 EXTENT OF THE the one sacrifice by which we enjoy the remission of sin: — both answering the same purpose, the con- firming of our faith in that atonement, by which we draw near to God. In like manner, we have Bap- tism, the circumcision of Christ, instead of the cir- cumcision which Moses gave unto the Jews, " not that it is of Moses, but of the fathers," John vii. 22. And here also lies the difference between the Jewish and the Christian dispensations. It lies in the matter and form of the ordinances of worship, a difference suited to the times then present, and to the times now present ; not in the nature of the work of God, not in the character, the privileges, the faith, or the hopes of his people. — It is said by Antipaedobaptists to be one of their chief objections to Infant Baptism, that it unites the church and the world- This is a very extraordinary view of the matter, and there must be a mistake in it ; for we know that God ap- I pointed infant circumcision for the very purpose of |j separating the church from the world ; and preserv- h ing it, in that separated state, from one generation to I { another. Infant Baptism must therefore have the \ \ same design, and through the blessing of God, the i.'. same effect. We may now understand the reason of the scrip- ture fact, that apostles and evangelists baptized be- lievers and their houses. They considered Baptism as Christian circumcision : and therefore, in observ- ing the ordinance, they observed the ancient extent of the administration. It is particularly worthy of remark, that, according to the Apostolic Epistles, the ADMINISTRATION OF BAPTISM. 211 persons addressed or referred to^ as belonging to the first churches of Christ, were precisely of the classes said to have been circumcised in the family of Abra- ham. They were parents^ and children, and ser- vants, that is, slaves born in the house or bought with money. See Ephes. vi. 1 — 9- Col. iii. 20 — 25. iv. 1. 1 Tim. vi. 1, 2. Titus ii. 1—10. 1 Pet. ii. 18—25. iii. 1 — 12. As all these classes were circumcised under the old Testament, they were, and therefore are to be still, baptized under the New Testament. I do not say, that we might have come to this con- clusion of ourselves, and have originated the practice. But, since we have the example of the practice of in- spired men, and the means of comparing it with their doctrine, we may see the conclusion to which they were guided, and are bound in duty and with grati- tude to follow their practice. We may now understand also the benefit connected with this extensive administration of Baptism. It is this, that in the house of the believer, "" a remnant shall be saved." This exceeding great and precious pro- mise, of which family Baptism is a sign, is not lim- ited to one generation, but abides with the family, in every successive descent, as long as it shall exist upon earth. It proves a blessing equally to parents and children. It is perfectly consistent with the necessi- ty of the salvation of individuals, even from their childhood, by faith in Christ It leaves room for all the force of parental desire, and exertion, and jeal- ousy, and fear. But still it feeds hope. It increases gratitude, where there is an appearance of success : S2 212 EXTENT OF THE it provides consolation under the trial of disappoint- ment. If not in our own life -time, the promise may be verified after our heads are laid in the grave. Many a Christian parent have I known, whose case I believe I am now describing, from what I have, since their death, seen of their children. And, where it is otherwise, who can tell but in generations to come, the Lord may yet remember his promise to the fa- thers, and raise up from among their ungodly poste- rity a godly seed ; as we are taught to expect he will one day do to the ungodly race of unbelieving Jews ? This hope is perfectly consistent with the truth, that " as many as believe in Christ are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." It is also consistent with the awful de- claration, that " the last shall be first and the first last." But still '^ I will be a God to thee, and to thy seed after thee," is an exceeding great and preci- ous promise, of which many parents feel the value, while trembling at the thought of having been intrust- ed with the charge of immortal souls. Many a de- lightful hour is spent by their anxious minds in medi- tating on this promise. It contains all that we can wish for ourselves and our children, in time and in eternity. Without it, one would think, that to be a parent would be one of the greatest trials which a serious mind could possibly experience. While parents thus have their faith encouraged, concerning their children, they are led to adore the riches of the grace of God, in adopting themselves into his family. And thus the promise becomes a ADMINISTRATION OF BAPTISM. 213 blessing, not only to parents, but to children. If they know that any of their own progenitors were Christians, they will say with delight, as Paul did, 2 Tim. i. 3. " I thank God, whom I serve from vii/ forefathers." How strongly Paul felt this considera- tion, and what a powerful appeal he could draw from it to the conscience and the heart of one still without, we may see from Acts xxvi. 6, 7- " And now I stand and am judged for the hope of the promise made of God unto our fathers : unto which promise our twelve tribes, instantly serving God day and nighty hope to come ; for which hope's sake, king Agrippa, I am ac- cused of the Jews." If again Christians have been called from among sinners of the Gentiles, they will humbly remember, " that at that time they were with- out Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world," Eph. ii. 12. On the other hand, they will find them- selves saluted by an apostle, as adopted into all the privileges of Abraham's seed, who is thus made a father of many nations. 1 Pet. ii. 9, 10. <'Butye are a chosen generation, a royal priesthood, an holy na- tion, a peculiar people ; that ye should show forth the praises of him who hath called you out of dark- ness into his marvellous light : which in time past were not a people, but are now the people of God ; which had not obtained mercy, but now have obtained mercy." In the book of Psalms, which are provided for the devotional exercises of the people of God in all ages, S3 214 EXTENT OF THE we find a mutual interest cherished between the fa- thers and the children. Ps. xliv. 1. '' We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old." Even the Messiah is represented as confirming his faith, while left to drink the cup of suffering, by a consideration of this nature. Ps. xxii. 3 — 5. " But thou art holy, O thou that inhabitest the praises of Israel. Our fathers trusted in thee : they trusted, and thou didst deliver them. They cried unto thee, and were delivered : they trusted in thee, and were not confounded." On the other hand, the joy set before him was, that he should "^ see his seed," Ps. xxii. 30, 31. ''A seed shall serve him ; it shall be accounted to the Lord for a generation. They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this." Ps. cii. 27, 28. *' But thou art the same, and thy years shall have no end. The children of thy servants shall continue, and their seed shall be established before thee." I might here introduce also, the prescribed confes- sion of the offerer of first fruits ; the song of Moses ; the final appeal of Joshua ; the confession of Daniel ; the commemorative confessions and prayers of Ezra and Nehemiah. But the time would foil, to tell the value of the exceeding great and precious promise, " I will be a God to thee, and to thy seed after thee." Every favour granted to Israel of old, or to be grant- ed to him in the latter day, is ascribed to the promises made to the fathers. This was the reason assigned for the redemption from Egypt ; the giving of the ADMINISTRATION OF BAPTISM. 215 law, the statutes, and the judgments at Sinai ; the giving of the inheritance of Canaan ; the restoration from the Babylonish captivity ; the long expected coming into the world of the Saviour himself; the raising up of the tabernacle of David in the kingdom of Christ ; the preaching of the gospel, to the Jew first, and also to the Gentile ; here was the display of faithfulness without monopoly, unchanging love to the chosen, but no respect of persons. And what is our hope for both Jews and Gentiles, in the latter day ? It is precisely the blessing of Abraham come upon both. Tsa. lix. 20, 21. " And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord ; My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from hence- forth and for ever." That we may not suppose that children, accord- ing fb the flesh, are omitted under a spiritual dis- pensation, it is expressly said, Jer. xxx. 30 — 22. " Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them. And his glori- ous One shall be of themselves, and their governor shall proceed from the midst of them ; and I will cause him to draw near, and he shall approach unto me : for who is this that engaged his heart to approach unto me ? saith the Lord. And ye shall be my people, 216 EXTENT OF THE and I will be your God." Nay, the most express declaration in scripture concerning the salvation of the infant seed of believing parents occurs in a pro- phecy, which we are told, Matth. ii. 17 — 18. was ver- ified in the slaughter of the infants of Bethlehem, and which is as follows, Jer. xxxi. 15 — !?• " Thus saitli the Lord, A voice was heard in Ramah, Lamen- tation, and bitter weeping ; Rachel weeping for her children, refused to be comforted for her children, because they were not. Thus saith the Lord, Refrain thy voice from weeping, and thine eyes from tears : for thy work shall be rewarded, saith the Lord ; and they shall come again from the land of the enemy. And there is hope in thine end, saith the Lord, that thy children shall come again to their own border." What can be meant by " coming again to their own border," but obtaining eternal life in the heavenly Canaan, and this is called the " own border," the lot of the inheritance of children of Rachel's, that were slaughtered from two years old and under. These were cliildren of Bethlehemites, according to the flesh. But we have reason to hope they were children of be- lieving parents. That the shepherds of Bethlehem were believers *' waiting for redemption in Israel," appears from the angel's address to them, from their hearing, like John in Patmos, the worship of the in- numerable company of angels, and from their subse- quent behaviour. " Unto you, said the angel, is bom this day, in the city of David, a Saviour, which is Christ the Lord, and this shall be a sign unto YOU." The shepherds went to verify the sign. '* They 10 ADMINISTRATION OF BAPTISM. 217 made known abroad the saying which was told them concerning this child. And all they that heard it wondered at those things which were told them by the shepherds. And the shepherds returned, glori- fying and praising God for all the things that they had heard and seen, as it was told unto them/' What spiritual men must they have been ! What a revival of the work of God were they the honoured instruments of producing in the city of David ! Surely the incarnation of Jesus was graced by the spiritual birth of many. And how often does it happen, that gracious visitations are, in the providence of God, preparatory for sharp affliction ! It was no com- mon trial that awaited those parents of Bethlehem, who could fondly tell that they had children born about the same time in which they heard of the birth of the Saviour, who was Christ the Lord. But if they had, indeed, committed those children with them- selves unto *' the child that was born, and the son that was given them," (Isa. ix. 6.) their agony would admit of Divine consolation, even when the sword of the assassin was piercing their own souls. We shall only add the hope of all the Israel of God, as described by Paul, and followed up by him with a triumphant hymn of adoring praise. Rom. xi. 25 — 36. " For I would not, brethren, that ye should be ig- norant of this mystery, (lest ye should be wise in your own conceits,) that blindness in part is hap- pened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved ; as it is written. There shall come out of Zion the Deliverer, 218 CONCLUSION. and shall turn away ungodliness from Jacob. For this is my covenant unto them^ when I shall take away their sins. As concerning the gospel, they are enemies for your sakes ; but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief; even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath con- cluded them all in unbelief, that he might have mercy upon all. O the depth of the riches both of the wis- dom and knowledge of God ! how vmsearchable are his judgments, and his ways past finding out ! For who hath known the mind of the Lord ? or who hath been his counsellor } or who hath first given to him, and it shall be recompensed unto him again ? For of him, and through him, and to him, are all things : to whom be glory for ever. Amen." CONCLUSION. Many more points might be touched upon, all of which would contribute to throw light on the mean- ing of scripture, to confirm our faith, and to fulfil our joy. The subject seems, indeed, to resolve itself at last into this question, whether we shall maintain or CONCLUSION. 219 deny the unity of the work of God under different dispensations : the harmony of the scriptures of tlie Old and New Testament ? But I have no desire to extend my remarks, in the way of debate. I bless God, that I have been permitted to prepare these pages for public inspection. I love not colloquial argument in private company. I am always glad when I can consistently with faithfulness, avoid con- troversy, in public preaching ; but I have been called upon by circumstances, to lay my sentiments, on what I conceive to be a much perverted subject, be- fore my brethren, and before the world. I would now commend what I have written, to that God whose truth I believe it contains. About the conse- quences of the publication to myself personally, I feel something, I hope, of that indifference which becom- eth a stranger and a pilgrim on earth. Should any reply to me, let them vise whatever freedom they please with the man. The public will sooner or later perceive, that he may be very foolish and very sinful ; and yet that his remarks may deserve to be examined, by comparing them not merely with the reply of an opponent, but with the word of God. I doubt not, that some of my views will be ques- tioned, because they are new. Both friends and op- ponents may be stumbled at first, by my explanation of some of the terms connected with the subject. They will be ready to say. If this be just, why was it never thought of before ? I answer, If the fact he as the question supposes, it ought not to surprise us, because the study of language is yet in its infancy. 220 CONCLUSION. The learning of languages in detail, has been the drudgery of schoolboys in all ages ; and great have been the attainments of classical scholars in variously extended departments. But an enlightened investi- gation of the elements of speech ; a comparison of dif- ferent tongues with one another; a tracing of the conformity of all the languages yet known, to the unity of a general language ; — a work so necessary to the knowledge of even familiar terms, and so con- ducive to the removal of error, to the establishment of truth, and to the general illumination of the human race, — is nevertheless to this hour an enter- prise of such modern date, that the father of it lived within the memory of the present generation ; and the posthumous writings of the successor who surpassed him, but who was snatched so early away from our wonder and our hopes, are only beginning as yet to solicit the attention of the world to an opening field of most interesting inquiry.* I have been told, that the public voice is generally against my etymological account of /Sacrrw. This does not surprise me ; nor shall I be surprised, if, after a time, the public voice should undergo a change. It would by no means be difficult to trace the word in question through many more languages than I have done, and to the effect of leading to the same conclusion. At present, however, I shall only say, that, if I have not been able to show that my theory is absolutely true, • See * Home Tooke's Diversions of Purley,' and ' Murray's History of European Languages.' CONCLUSION. 221 I believe, no considerate philologist will take it upon him to assert that it is absolutely false. In this state of things, I have so much respect for public opinion, that if one of my arguments on the mode of baptiz- ing had depended on my analysis of the word, that argument I would have, in this edition, withdrawn. But I purposely avoided laying any stress on an opi- nion, which I knew would be contested. In my in- ductive account of the meaning of /Sa-rrw, and of all the words relating to Baptism ; — that is, the ac- count of them taken from examples of their actual occurrence in various authors ; — in that part of my explanation, there may be new illustrations, but there is no novelty of sentiment. I agree with the oldest writers on the subject, ever since that era of free dis- cussion, the Reformation from Popery. In John Knox's Liturgy, '^ the Order of Baptisme" describes the mode of administration thus : " And as hee speak- eth these words, (I baptize thee, &c.) hee taketh wa- ter in his hand, and layeth it upon the child's fore- head." The very same expression is used by Milton, one of the first classical scholars of his age.* I have met with nothing more accordant than this with \-ny own views. Again, Dr. Owen, in his Exposition of . -^ the Epistle to the Hebrews, chap. ix. 9, lO.t says, -'^ ^wTTTifffMo; is any kind of washing, whether by dipping or sprinkling ; putting the ihifig to be washed into the water, or applying the water to the thing itself to he * See Page 61, Note, f Vol. vi. p. 268, of Dr. Wright's edition* 222 CONCLUSION. washed" This, I presume, has ever been the doc- trine, as to the meaning of the word, of all who have opposed the practice of Immersion, in the observ- ance of the ordinance : a doctrine which, I believe, will be found, the more it is examined, the more un- deniable. The sum of this part of the controversy is, the friends whose opinion I oppose think, that, to BAP with water, is, to dip in waier ; and, in observing the ordinance of Baptism, to do so till there be a complete submersion, and then to lift up again : those whose opinion I maintain, think, it is to wet with water ; and, in observing the ordinance of Baptism, to do so, by the mode of pouring, and by the mea- sure of the capacity of the human hand. My dear and respected Antipaedobaptist brethren, (for I trust you will still permit me so to call you) I have used great freedom with your distinguishing sentiments. " Wherefore ? because I love you not r God knoweth," 2 Cor. xi. 11. I certainly think your Baptism to be the human improvement of a supersti- tious age, and to partake of all the monstrosity in its form, and all the cruelty of unwarrantable exclusion in its diminished administration, which might be ex- pected from such an origin. When a society, or when individuals, are led to renounce the Baptism of the Holy Scriptures, and to repeat the ordinance un- der a form of their own ; when they refuse the pledge of God's special regard for the posterity of his people, and banish from their families, an ordinance which expressly includes them, without any exception ; I am sometimes told, that such persons, and such only. CONCLUSION. 22S are baptized Christians. This is language, my friends, to which I give place by subjection, no, not for an hour. Your principles, and your practice, and some- what also of your manner of speaking,* with regard to the ordinance of Baptism, are quite opposite, as you have already seen, to every view which I have been able to take, of the meaning of the Holy Scrip- tures. With our motives, and our final account, (matters of very grave consideration for ourselves) other mortals happily have nothing to do. '' The Lord grant unto us, that we may find mercy of the Lord in that day !" I regard many of you as saints, and faithful in Christ Jesus. Your Antipaedobaptism is to me a cause of no small regret. But for yourselves I enter- tain sincere affection and esteem, which, I trust, may last, till, in time, or in eternity, we shall be favour- ed of God with unlimited agreement. Some of you were once under my pastoral care ; and it may have been owing in part to my defective teaching, that you were led to renounce principles, which you saw I adhered to, but thought I was unable to maintain. Should this have been the case, you will perhaps con- sider, whether any thing is offered to your attention now, in addition to that which before did not con- vince you. Some may suppose I am foolishly san- guine, in expecting the return of any who have taken * I allude not here to any thing personal. When discussing our difference of sentiment in conversation, I have been always treated by my Antipaedobaptist brethren, with the utmost kind- ness and urbanity. T 2 224> CONCLUSION. their ground on a point of this nature. But I am convinced, that in pleading for an article of faith, I should act in faith, and leave the effect to God. Should I never hear of an instance of recovery, I shall still believe it was my duty to attempt it ; and what the Lord would not honour as a remedy, he may be graciously pleased to own as a preventive. Whe- ther I shall live to see any approach to so happy a state myself, it is certainly not too much to hope, that a period will come, in which the Holy Scriptures will be better understood, and there will be less dif- ference of judgment among the people of God on the subject of Baptism. To inquirers I beg leave to offer one advice. Take a little time to your inquiry. If you have read the foregoing pages, you must have observed that, in every view of the question, the field of discussion is pretty extensive. I do not think that the subject is in itself difficult. But it admits of numerous illus- trations ; and the controversy which has arisen from it has been made difficult, partly by early supersti- tion, and partly by modern ingenuity and zeal. It has often surprised me, therefore, to see persons, young in years, and young in Christianity, deciding on a point entirely new to them, with a promptitude, and a confidence, and a contempt of brotherly or pas- toral expostulation, which I could not ascribe to the strength of the evidence that had been laid before them. I will not deny, that some may adhere to my views of the subject, from education and prejudice, rather than conviction. On the other hand, I know CONCLUSION. 225 many who renounced them, with very little distinct knowledge of either that which they abandoned, or that which they embraced. With some it is indeed gloried in, as a test of truth on the question, that their belief is obvious, and compliance with their practice an immediate duty. The step, once taken, is certainly not often retraced. Perhaps it is not of- ten seriously reviewed. It ought, therefore, to be the more seriously considered beforehand. I have been sometimes accused of endeavouring to perplex and to confound inquirers. If I ever do, it must be very wrong. At any rate, I would not hurry them. I should be glad to prevail with them, neither to hurry themselves, nor to allow themselves to be hurried by others. That you may act for yourselves, you must judge for yourselves. That you may judge for your- selves, you must carefully examine the rule of judg- ment. The doctrine of scripture is not always to be seen in the apparent language of one or two detached passages. Search the Bible as a whole^ and search it with prayer for divine direction. Beware of pre- judice in favour of change, as well as of prejudice in favour of custom. Many a one, who thought he could not be mistaken in the step to which he was at one time strongly inclined, has afterwards been very thankful for the unwelcome admonition which led him to proceed with greater deliberation.* * The following narrative of the case of the late Rev. Thomas Scott, Rector of Aston Sandford, may be considered as an example of the benefit of taking time to this Inquiry. " When I had published The Force of Truth, I had never at- T 3 226 CONCLUSION. I hope I may address many readers^, as persons whose faith is estabhshed on the subject of this Essay. I shall be allowed by all parties to rejoice in the agree- ment of such with myself, in views^ which I believe to be true, and comfortable, and of great practical tended to any controversies concerning church government, or any- kindred subjects. I found myself a minister of the Establish- ment ; and, as I saw no sufficient reason to relinquish my station, I was satisfied that it was my duty to retain it. But, soon after, the controversy concerning Baptism, " whether it should be ad- ministered to infants, or only to adults professing faith," fell in my way : and, for some time, I was almost ready to conclude, that the Antipaedobaptists were right. This gave me great uneasi- ness : not because I was solicitous whether, in the search after truth, I were led among them or elsewhere ; but because I feared being misled ; and deprecated following my publication with a further and needless change, which might bring discredit upon it. Many, very many prayers, accompanied with tears, did I pour out on this subject. I read books on both sides of the question, but received no satisfaction. I became even afraid of administering Baptism or the Lord's Supper. But I said to myself, * He that believeth shall not make haste : I must retain my station, till I have taken time to examine the subject fully ; and I must in the mean time do what rciaining that station requires ? It is remarkable, that in this instance alone, my wife appeared greatly distressed, in the prospect of my changing my sentiments. — At length I laid aside all controversial writings, and determined to seek satisfaction on this question, as I had on others, by searching the scriptures and prayer. I was no less time than three quarters of a year engaged in this investigation, before I came to a conclusion : but I was then so fully satisfied that the infant children of believers, and of all who make a credible profession of faith, are the proper subjects of Baptism, that I have never since been much troubled about it. "This was my conclusion, especially from the identity of the covenant made wiih Abraham, and that still made with believers; 10 CONCLUSION. 227 utility ; in the domestic circle ; in church fellowship in recommending the gospel to the world around ; and in transmitting its life and blessedness to future generations. Christian parents^ give thanks to God for the Baptism of your families. Christian children, and from circumcision being the sacrament of regeneration under the old dispensation, as Baptism is under the new, and the seal of the righteousness of faith. — Abraham received this seal long after he believed ; Isaac, when an infant ; Ishmael, when thirteen years of age. The men of Abraham's household, and Esau, though iminterested in the promises concerning Canaan, yet as a part of Abraham's family, and of the visible church, were circumcised by the command of God himself. The circumcision of infants was enjoined, with denunciations of wrath against those who neglected it. The apostles were Israelites, accustomed to this system. Adult Gentiles were admitted among the Jews by circumcision, and their male children were circumcised also. In Christ, there is neither male nor female. — Had only adults been designed to he the subjects of christian baptism; some prohibition of admitting infants would have been requisite : and we should never have read, as we do, of households being baptized, without any limitation or exception of this kind being intimated. — In short, unless iti^an be proved that circumcision was not the sign, or sacrament, of rege- neration, even as baptism now is, I cannot see how the argument can be answered ; and all the common objections against infant baptism, as administered to subjects incapable -of the profession required and the benefits intended, bear with equal force against infant circumcision. *' The conclusion, thus drawn, rests not on this one ground alone : collateral proof was not, and is not overlooked : but my idea always was^ that not the privilege of the infant, but the duty of the parents, is the grand thing to be ascertained : and this clears away much extraneous matter from the argument." Life of the Rev. Thomas Scott, Rector of Aston Sandford, pub- lished by his Son, the Rev. John Scott, P. 164. 228 CONCLUSION. give thanks to God for the Baptism of your infancy. Christian pastor s> remember with daily solicitude the little ones whom you have baptized in the name of the Lord. Let them be dearly beloved, and longed for ; and, in this life, or in the next, you may see that they have been made your joy and crown. Confine not your prayers for them to the occasion of their Baptism. In every address, whether in private or public, endeavour to suit yourselves to the first open- ing of their minds. Forget them not in dispensing the Lord's Supper, that ordinance which is not dis- pensed to a believer and his house. Tell them the meaning of that service, and invite them, by the sym- bols of his love, to taste and see that the Lord is good. Warn them of tlie consequence of neglecting the great salvation. On the other hand, encourage and attract them, by the condescension of their Father in heaven, jis shown to infants, in circumcision of old, and now in Baptism. Tell them that although it is in itself an ordinance of little display, and not to be repeated ; it exhibits and confirms the renewing of the Holy Spirit, sent forth by the Father, in the name of his Son, to abide for ever in the hearts of his people. Let no man trust in the observance of ordinances for the salvation of his own soul, or of the souls of others. Many desire to have their children baptized, that they may not be reproached in the world as pagans, who show no desire that either themselves or their children should obtain mercy of the Lord, or live in his fear and service. We intreat such to consider, that the doctrine of scripture is, " Believe on the CONCLUSION. 229 Lord Jesus Christ, and thou shalt be saved, and thy house," Acts xvL 31. Many also are disposed to think themselves Christians, because they were bap- tized in their infancy, and have received what is com- monly called a Christian education. Had you re- ceived the love of the truth that you might be saved ; and were you now cleaving with purpose of heart to the Lord, we should rejoice in your Baptism as veri- fied to you, in your actual enjoyment of spiritual blessings. But if you imagine that any ordinance can operate as a charm, and be relied on as a ground of hope to the exclusion of the Saviour, you are alto- gether strangers to the very meaning of Christianity. Children, taught of God, shall never suffer for the sins of their parents; and, therefore, their comfort need not depend on the motives from which their Baptism was originally dispensed. On the other hand, unless the children even of believing parents shall come, in the event of their arriving at years cap- able of it, to embrace the faith of Christ themselves, they have no privilege of their own ; for, in no case, can men become sons of God from carnal descent. If, like Ishmael, they rise to mock or persecute those that are born after the Spirit, or be profane persons, as Esau, who, for one morsel of meat, sold his birth- right, they must be cast out of the family of Abra- ham and of God.* The privilege of their parents in having had them baptized in their infancy, cannot, in this case, be of any service to them. What is said * See Geii. xxi. 9. Gal. iv. 28—31. Heb. xii. 16. 230 CONCLUSION. of circumcision and the law, may be justly applied to Baptism and the gospel. " Circumcision verily pro- fiteth, if tliou keep the law : but if thou be a breaker of the law, thy circumcision is made uncircumcision," Rom. ii. 25. It is most consoling, however, to be assured that whatever be the case of individuals who reject the counsel of God against themselves, the work of God sliall flourish, according to his faithful promises, from generation to generation. " Instead of thy fathers shall be thy children, whom tliou mayest make princes in all the earth. I will make thy name to be remem- bered in all generations : therefore shall the people praise thee for ever and ever," Ps. xlv. l6, 17. " And they shall build houses, and inhabit them ; and they shall plant vineyards, and eat the fruit of them. They shall not build, and anotlier inhabit ; they shall not plant, and another eat ; for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. They shall not la- bour in vain, nor bring forth for trouble : for they are THE SEED OF THE BLESSED OF THE LORD, AND THEIR OFFSPRING WITH THEM," tsa. IxV. 21 — 23. APPENDIX. A VINDICATION OF THE EXPLANATIONS, IN THE author's greek grammar, and greek AND ENGLISH scripture LEXICON, ON THE SUBJECT of baptism, in a letter to the author, from a literary christian friend. My Dear Sir, I HAVE perused w^ith attention, and I am sure I can say without the least dissatisfaction. Dr. R.'s remarks on the Grammar and Lexicon, and intended long ago to have written you in reply ; — constant occupation in matters of a very different nature has hitherto pre- vented me, but now that I have got a little leisure, I shall send you what occurs. I am surprised that the worthy Doctor, after put- ting his observations in writing, should have felt the least hesitation in communicating them. Surely the temper and spirit in which he wrote could excite no displeasure, nor could any one apply to his paper, the sarcasm sometimes thrown out against religious controversy, — ^ tantsene animis coelestibus irae ?' — But while I shall ever pay due respect to the spirit in which Dr. R. writes, he must notwithstanding excuse me, if I decline acceding to his sentiments, and feel disposed to maintain, that the explanations upon 2S2 APPENDIX. which he animadverts are not the offspring of pre- judice, but are really well founded and completely sanctioned by the established usage and sound ana- logy of the language. To go through the different topics and adduce the necessary proofs in vindication of the interpretations objected to, may make a long, and I am afraid a tedious letter, but as you expressed a wish that the subject might be discussed, I shall without hesitation take it in hand. Dr. R.'s first animadversions are directed to the account given of the prepositions a-ro and g%, sig and sv ; — into that field then I have no objection to follow him. To the observation that wtto is frequently used by Greek writers, both sacred and profane, as synony- mous with iTC, I do not at all object ; on the contrary, tliis is explicitly stated in the Grammar, (page 79- note) and indeed it must occur to every attentive reader of Greek. I shall readily admit, therefore, that in the instance to which Dr. R. particularly refers, the use of aero before ro-j bdarog will not of itself pre^ elude the idea of having been previously ifi the water; but on the other hand I hold it no less certain, that the use of sjc in the parallel passages, can as little authorize the Doctor and his friends, to infer that such an intusposition must necessarily have been implied. That WTTO is frequently used where intusposition is unquestionably implied, will be readily granted, but it is no less certain that ?x is just as often made use of where intusposition could neither be intended nor implied. The truth is, that though c/.to and sx were APPENDIX. 233 originally distinct, in the progress of the language they came to be used indiscriminately, and while a-rro encroached on the province of sx, sx in return usurp- ed part of the territories of aTo. The following ex- amples, taken indiscriminately from the authors I hap- pened to have nearest at hand, will abundantly prove this, and fully ascertain the fact, that sx may be, and often is, made use of to express removal, distance, or separation merely where previous intusposition neither was nor could be in view. Thucydides speaking of a promontory, says, 6 nv ix rz ^aXaddT^z wirox^riiivm xcci sx rr,g yrig Tjxiffrcx, smfioc^ov, (Thucyd. Lib. IV. cap. 31.) '^ which was steep yro7n the sea and not easily attacked from the land." — The historian surely never meant to convey the idea that the steep part of the rock had formerly been within the sea, — or should it even be contended that this «x refers to a part of the rock being under water, what shall be said of the second ix, which can have no possible meaning beyond the mere^joiw/ ofdepar^ lure; — would Dr. R. maintain that Thucydides meant that the promontory, if attacked on the land side, must then be understood as having come out of the land ? I think he must allow that sx has in this pas- sage precisely the force of u'tto and nothing more. The same historian stating the distance of two places, expresses himself thus— o^w — eJ A3bri^(*iv sg IffT^ov (Thucyd. Lib. IL c. 97.) "the road from Ab- dera to Ister," implying no more than that the road commenced at Abdera, not that it run from the inside of it. U 234 APPENDIX. Arrian, relating the operations of Alexander at the siege of Tyre, says among other things, %w,aa lym yjiivvuvat spi rrig riTCn^ou u; S'tti rrjv -ttoXiv, (Arr. Lib. II.) " he resolved to carry up a moundyrow the continent to the city ;" the rampart never had been within the continent, but merely commenced at it. In the Sphaerics of Theodosius (Lib. I. Prop. l6.) a line is said to be drawn sz rou 'zokov, ^'J'rom the pole of a circle," — not that the line was ever m the pole, it being impossible for a line to be within a point, but this pole was the point of commencement, and in other propositions of the same book a'xo is made use of to denote precisely the same idea. In the poem of Musa?us, Hero meeting Leander at the gate of her habitation conducts him to the cham- ber; — says the poet £X 02 ^v^auv Hyays f^^X^^^ ^'^'' 0^^' ^^^•) " she led him from the gate to the inner apartments." — Though he came from the gate, he could never be supposed to have come oid qfiU Lycophron says of a statuary .1 og ^cuO'^Xuruv avdpag E^ ax^ou Tobog ayaXfj^aTOoffag^ (lin. 844.) " who forming YnenfroT72 the extremity of the foot, making a statue ;" — forming oat of the extremity of the foot, would convey either no meaning at all, or a very absurd one ; £jc in this passage is completely, synonymous with aero. Dionysius in the Periegesis (lin. 109-) says of the sea in a particular place, APPENDIX. 235 Ex d* ofsuv ^tXiXuv K^rjryig ai/a-JTs^rara/ oidfxa. Ma;;^oi/ eg avrokir^v. — "from the Sicilian mountains the sea is extended far to the east." No one I think will contend that zx here implies any thing but the point of departure, — cer- tainly it was not meant to denote, that the sea was ever within the mountains. Euripides^ speaking of a princess, mentions her as _— am6Ta ''from the beginning," John vi. 64. If in these, and multitudes of instances more, sx evi- dently implies no more than \X\q point qfdeparttire, the point quitted) I suspect that the Antipaedobaptists will find that the phrase ex. rou vdaTog in the apostolic writ- ings affords little or no support to their doctrine of immersion. In fact, either a'jro or sk might be used with perfect propriety, whether the person moving away from the water had been actually in the midst of it, or only on the verge of the pool in which the water was contained. So much for the explanation of sx. : — let us next U2 236 APPENDIX. see whether in the objections to the account of a; Dr. R. is at all better founded. The Dr. expresses his surprise at -what he calls the managemefit of this preposition, in stating its primary sense to have been at, and referring by dif- ferent modifications and circumlocutions all the otlier senses to this as their groundwork. What Dr. R, terms management, I am satisfied will upon examina- tion be found to be nothing more than the just inter- pretation of the word, and fully established by the analogy of the language. E/; according to Dr. R. signifies properly and pre- cisely i?ito. This meaning I readily admit that it very frequently has, but were this to be fixed upon as the primary and radical signification, I suspect it might puzzle the Doctor to account for many of its peculiar applications. In fact, so far as I can judge, stopping place or resting place was really the radical sense ; into may coincide with this in some, perhaps in a good num- ber of instances, especially when following a verb of motion, — but there are many, very many others, where this sense would be altogether inapplicable. At seems to come nearer than any other English pre- position to the original idea, and was therefore pre- ferred as most truly expressing the radical sense, though to and into are expressly stated in the Gram- mar also, as often conveying the just signification : — to or into however do in no case constitute the prim- ary, but only an adventitious signification of £/?, and when this application of it occurs, it may APPENDIX. 237 without difficulty be traced back to the primitive source. That the idea for which the Doctor has so strongly contended, of the use of sig implying always an actual and complete intusposition, — a poi^it tenaciously main- tained by all the Antipaedobaptist brethren, aided by their dogmatic though inconsistent coadjutor Dr. Campbell, is altogether without foundation, — and that this preposition is often, very often, employed by the best writers where apposition or juxtaposition merely, and nothing more could be intended ; the following examples, taken like the former ones, as they came most readily to hand, will, I think, satis- factorily show. E/s yoL^ TOVTOv o(i{j^(i(St (3X.£'ruv. Eurip. Phoen. lin. 46l. •^^ Looking at,{not surely to or into) him with your eyes." Eurip. Phcen. lin. HSO. *' King Hippomedon stood at the gate." Xen. Anab. Lib. i. c. 1. *' As many as assemble at the plain of Castolas." Tovg ds TtoLt iv vrjiGcfiv v':rs^ /ji^sya Xa/r/xa ^aXatrff/jj Es T^o'/rjv ayayuv- Ev& riroi rovg [/jZv davarou T£?,og afi(pi>tu\v-^s, Tovg ds di^ avd^Cfj-iruv ■ Zsvg Koovidrig '/.arsvc/.dffs itarri^ sg <::zi^ara, ,rif^, " The king sent Rabshakeh from Lachish to Jerusalem/' not into it, for Rabshakeh got no further than the fuller's field without the walls. 4 Kings vi. 4. xai vik&ov sig rov lopdavrjV xai STSfxvov rot, ^uXa, " and they ar- rived at Jordan and cut wood." The sons of the prophets undoubtedly did not find it necessary to go into Jordan, in order to cut wood, it was enough if they got to its banks where the trees were growing ; 240 APPENDIX. it is surely then no great stretch to suppose, that those whom John baptized at the very same place, eig Io^davr,Vj might also be arranged on its brink. Our Saviour, we are told, Matth. v. 1. avi^yj ug ro cpog, *' went up to the mountain." Dr. R., I believe, will hardly maintain that he went i?ito it. When Peter was directed to angle for the fish from which he was to get the tribute money, the order was (Matth. xvii. 27.) 'TTOPsvhig ug ttjv '^aXaffffav /SaXs ayKidToov, " having gone to the sea, throw the hook/' &c. It will not, I believe, be supposed that Peter would find it neces- sary to go into the sea, under the water, in order to cast his hook. I might multiply quotations without end, but surely it is unnecessary to adduce more to establish the point, that ng is often used where intusposition cannot be implied. I might even perhaps have add- ed to the number, one of the very passages quoted by Dr. R. himself, from Josephus, where the entrance of PomjDey into the temple is mentioned ; — for the historian, wishing to convey the idea that he had gone into the inner part, found it necessary to use the expression ug to svroc, " to the inner par^t." Had he contented himself with saying, - that he went, or that he stood, ztg ro h^ov, without adding more, it could not have been known that he went farther than the outside. I hope, then, that Dr. R. may, without scruple, allow that the management of ug has been nothing more than was absolutely necessary for due gramma- tical discipline, and that no further coercion has been APPENDIX. 241 used with it than to fix its just station, and show in what hne it must occupy a place. Dr. R.'s next objections are to the account of the preposition sv. Upon reading those objections, I own I could not help thinking that some symptoms were discernible of that very spirit which he deprecates so much in the compiler of the Grammar, — a strong de- sire to press into the service of his peculiar tenets a preposition, by no means calculated to yield him any real assistance. Had it not been for this, I think he could scarcely have found fault with what is laid down in the Grammar upon the subject of sv. No- thing surely is said there inconsistent with what Dr. R. himself has mentioned, and what is most undoubt- edly true, that the radical signification is iti, and that commonly it is exactly expressed by that English pre- position ; but it was proper, nay, even essentially ne- cessary, in a just grammatical analysis, to investigate the manner in which it came to receive a more extend- ed signification, and occasionally to be applied in senses apparently remote. That sv not unfrequently denotes instrumentality only, cannot, I think, be disputed; there are passages where it is impossible to give it any meaning but with; Dr. R. himself admits this; and all that was done or intended by the circuitous ex- planations in the Grammar, is to explain how it came to be used in this sense, without deviating in any great degree from the radical meaning. Explana- tions equally circuitous of some of the other preposi- tions are given in the Grammar, where it is impos- sible to trace the most distant reference to the points 242 , APPENDIX. which the Doctor supposes to have been in view. That the explanation of sv happened to militate a little against his favourite tenet was perhaps unfortunate, but cannot at all affect the validity of that explana- tion itself, which must stand or fall by its own intrin- sic merits. Dr. R. refers to Dr. Campbell's note upon a parti- cular passage. I am not disposed to call in question Dr. Campbell's merits in many respects, yet I must own his authority as a scripture critic does not rank in the first class with me ; — he is abundantly opinion- ative — ^not unfrequently under the power of prejudice, and that prejudice, I am sorry to say, in general anti- evangelical ; — as a critic and philologist, he is often exceptionable. In the passage referred to. Dr. Camp- bell censures our translators for rendering iv vdart, with water ; but in this I think they did right, sv in that passage (Matth. iii. 11.) clearly denoting con- trasted iyistrumentality, — the distinction of means with-, out reference to the mode of operation ; — " I baptize you, applying water^ he shall baptize you, applying the Holy Spirit and Jive ;" whereas, in the other phrase, ev lo^dav/j, no such contrasted instrumentality could be in view. Even there, however, I do not apprehend that iv was made use of to denote the mode of operation, but merely the place where the trans- action happened, — a signification in which, even in the best authors, we find sv often employed. Ad^cceroi svi 'XvXociffiv 71V, (Euripid. Phoenis. lin. 1141.) '^Adras- tus was at the gates ;" sv^s S" sv BXsxtdolici TvXais rsxta, (Ibid. lin. 1563.) *'' found her children at the gates APPENDIX. 243 of Electra;" si> de^icf. fisv si^ov Uaiovag iv aoidTsocf. ds 2iVTovg (Thucyd. Lib. ii. cap. 98.) '• they had the Paeonians on their right hand, and the Sinti on their left ;" fiaXiera ya^ sv fisk^icig rrig rtoo'jToiag 0/ A^yivuioi r, STV'TTTSTO Tuc £^ dvd^ojTruv TXrjydi' '^so/j^svog ds rw a/- /j/ari /Sa-vj/ag noiX^v rrjv ^iT^u ic^adgciini rlv dr/ta6rriVf d',aa Xsyuv, KuxXw-v}/, r^, tT* oivov, Irrsi (pdyzg avboofisa x^ea. That Cowper understood Ba4'«s here to signify the APPENDIX. 255 scourged man letting the pouring blood flow down into his hand, is evident from the account of it which he has given in Note 15. Odyssey IX. " Hierocles being brought before the judge, he sentenced him to be beaten with rods ; when, Jilling the hollow of his hand with the blood that streamed from him, he scatter- ed it over the magistrate, saying, " Lo, Cyclops ! this is wine. Take this and drink After thy meal of man's flesh." One of the most decisive examples of (Bu'Ttm in the sense o^ painting or laying on colours, occurs in Mzmv' hsoM Xu->\iam, the Fragments of Menander, Ix Tr,i 'O^ync, ^'. the second fragment of the comedy entitled Anger. It is the more valuable, as the word kXobiLr,]) occurs in the same passage, so that the distinction between it and (Bd'Trraj is most clearly marked. Ka/ TO! vUi -Tot i'ytvof/,t;v xdyu, yCvxt, *AX>-' ohx IXovfA'AV Tivrdxis t?i; rifASpag Tot' aXX« vuv. ouSi ^kctv'iV u^oV aXXk vvv. Ovh\ fjt,v^av ii^iv' aXXa vvv, xxi BA'^OMAI, Ka) ^ret^ariXav/jcBHf vh Aia, ko.) yivri(ro//,ai KrynriTfoS) ovx Siv^^cnTo;, Iv ok'tyM ^p'avv' "Kafcb; ixiTvo? xoiTi^cfiai xcc)