2, it means to wash off, to wash [or bathe], to cleanse in [or with] water.) BAPTIZESTHAI non solum lavari, sed etiam se lavare significare, multis locis probari potest. (BAPTIZESTHAI can in many places be proved to signify not only to be washed, but also to wash one's self.) Hinc transfertur ad baptismi ritum solemnem quem, ut, quicunque essent instituti religionis Christianæ initiis eamque amplecti et profiteri vellent, initiarentur, Christus instituit Matt. xxviii. 19, ita, ut BAPTIZO sit: baptizo, baptismum administro, actum baptismi exerceo, seu baptismi ritu obstringo aliquem professioni religionis Christianæ. (. Hence it is transferred to the solemn rite of baptism which Christ appointed, Matt. xxviii. 19, that whoever might be instructed in the rites of the Christian religion, and might be willing to embrace and profess it, should be initiated, so that baptizo may be: to baptize, to administer baptism, to practise baptism, or, by the rite of baptism to bind any one to the profession of the Christian religion;) BAPTIZOMAI autem sensu passivo significet: baptismum accipere, sacramento baptismi initiari: in medio vero, quod habet significationem reciprocam, se baptizandum curare. (but baptizomai may signify in a passive sense, to receive baptism, to be initiated by the sacrament of baptism; in the middle, indeed, because it has a reciprocal signification, to take care that he be baptized.) 4. Metaphorice: ut lat. imbuo, large et copiose do abque suppedito, largiter profundo. Matt. iii. 11, autos humas baptisei en pneumati hagio kai puri. (4. Metaphorically, as in Latin, to imbue, largely and copiously to give and supply, abundantly to pour forth. Matt. iii. 11: He shall baptize you in the Holy Spirit and fire.). 5. Per metaphoram BAPTIZESTHAI significat: calamitatum fluctibus obrui, mergi miseriis, mala perferre, etiam sponte se periculis vitæ offerre mortem adeo ipsam sibi inferri pati. Sic legitur in N.T., Matt. xx. 22. (. 5. Figuratively, to be baptized, signifies to be overwhelmed in [or with] the waves of calamity, to be immersed in troubles, to endure evils; also voluntarily to expose himself to the dangers of life, so as to suffer death to be brought to himself. Thus it is read in the N. T., Matt. xx. 22.")

PARKHURST. - Baptizo. 1. To dip, immerse, or plunge in water. 2. Baptizomai. Mid. and Pass., to wash one's self, be washed, wash, that is, the hands by immersion or dipping in water. The Seventy use baptizomai, Mid. for washing one's self by immersion. 3. To baptize, to immerse in, or wash with, water in token of purification from sin, and from spiritual pollution. Baptizomai, Pass., denotes the voluntary reception of baptism, to be baptized, receive baptism, to be initiated by the rite of baptism. 4. To baptize, as the Israelites were into Moses in the cloud and in the sea. 5. In a figurative sense, to baptize with the Holy Ghost. Figuratively, to be immersed or plunged in a flood, or sea, as it were, of grievous afflictions and sufferings. Baptisma. 1. An immersion or washing with water. 2. Baptism or immersion in grievous and overwhelming afflictions and sufferings. Baptismos. An immersion or washing in water. Baptistes. A baptizer."

6.

SCHREVELIUS."BAPTIZO. Baptizo, mergo, abluo, lavo. (To baptize, immerse, wash off, wash [or bathe].) Angl. Baptize. BAPTISMA. Immersio, tinctio, baptisma. (Immersion, dipping,† baptism.) Angl. Baptism. BAPTISMOS. Baptismus, lotio. (Baptism, washing.) BAPTISTES. Qui immergil, baptista. (He who immersesa baptizer.) Et Angl. Baptist."

WRIGHT. 66 Baptizo. I dip, immerse, plunge, saturate, baptize, overwhelm." LEIGH.-" Baptizo. The native and proper signification of it is, to dip into water, or to plunge under water. Baptisma. 1. Dipping into water, or washing with water, often. 2. Ministry and doctrine of John." Under baptismos he says: "If we are willing to observe the import of the word, the term of baptism signifies immersion into water, or the act itself of immersing and washing off. Therefore, from the very name and etymology of the word, it appears what would in the beginning be the custom of administering baptism, whilst we now have for baptism rather rhantism, that is, sprinkling."

W. GREENFIELD.-"Baptizo. To immerse, immerge, submerge, sink; in N.T.

The word cleanse might be used for abluo; only the idea in the word itself is of cleansing by washing. It means to wash away, to wash clean.

+ Tinctio signifies dyeing or dipping. It was used by Tertullian and others, and has been adopted by Latin lexicographers, when undoubtedly they meant not dyeing but dipping. Tingo has been also thus used, as can easily be demonstrated.

to wash, perform ablution, cleanse; to immerse, baptize, administer the rite of baptism. Met., to overwhelm one with anything, to bestow liberally, imbue largely. Pass., to be immersed in, or overwhelmed with miseries, oppressed with calamities; whence Baptisma, pr. what is immersed; hence, immersion, baptism, ordinance of baptism; met., misery, calamity. Baptismos. Immersion, baptism; a washing, ablution."

EWING."Its primary signification, I cover with water, or some other fluid. 1. I plunge into, or sink completely under water. 2. I cover partially with water; I am covered with water to a certain degree. 3. I overwhelm or cover with water by rushing, flowing, or pouring upon. 4. I drench or impregnate with liquor by affusion; I pour abundantly upon, so as to wet thoroughly; I infuse. 5. I oppress or overwhelm by bringing burthens, affliction, or distress upon. 6. I wash in general. 7. I wash for the special purpose of symbolical, ritual, or ceremonial purification. 8. I administer the ordinance of Christian baptism; I baptize.”*

If these lexicographers give us the meaning of baptizo, how unreasonable, absurd, and untrue are the assertions of Pædobaptists, like those of Dr. Miller, "that the Scriptures nowhere declare" "that baptism was performed by immersion"! It is then asserted, "They nowhere describe the mode;" by which is not meant the mode of the immersion, but whether baptism was immersion, pouring, or sprinkling. These lexicographers teach us that in the word the Holy Spirit has chosen, the Scriptures teach most plainly that baptism is immersion. They say not that persons were immersed by immersion, or that they were immersed by pouring or sprinkling. We are advocating the reality of the immersion, not the mode, except that it be done decently and in order. Do we say that sprinkling and pouring, killing and healing, blaming and praising, do not mean sprinkling and pouring, killing and healing, blaming and praising, unless the mode of sprinkling, &c., is described? Do we invent for these words, and foist on them other meanings, if we have no delineation of mode? Do we say that something else than sprinkling, &c., took place under such circumstances?

HEDERIC.-"BAPTIZO. Mergo, immergo, aquâ obruo. 2. Abluo, lavo. 3. Baptizo. (To immerse, immerge, overwhelm in [or with] water. 2. To wash clean, wash [or bathe]. 3. To baptize.) BAPTISMA. Immersio, tinctio. (Immersion, dipping into.) 2. Baptismus. (Baptism.) BAPTISMOS. Idem. (The same. .")

In subsequent lexicographers who have written in Latin, the original has been given where we have had the opportunity of transcribing it.

SCAPULA." BAPTIZO. Mergo, seu immergo. (To immerse or immerge.) Item tingo; ut qua tingendi, aut abluendi gratiâ aquæ immergimus; (also to immerse,+ as things which we immerse in water for the sake of dyeing, or washing clean;) item mergo, submergo, obruo aquæ.+ (Also to immerse, to submerge, to overwhelm in [or with] water.) BAPTIZOMAI. Mergor, submergor. (To be immersed, to be submerged.) BAPTISMOS ET BAPTISMA. Mersio, Lotio, Ablutio, ipse immergendi, item lavendi seu abluendi actus. (Immersion, washing, washing clean; the act itself of immersing; also of washing, or washing clean.")

SUIDAS."BAPTIZO. Mergo, Immergo, Tingo, Intingo, Madefacio, Lavo, Abluo,

These meanings given by Mr. Ewing to baptizo are taken from Dr. Carson, who maintains that in every example to which Mr. E. refers, immerse is the only idea that is contained in the word baptizo.

+ Whether this ought to be in the ablative, the writer has not the means of ascertaining by an examination of the original.

If Scapula, by this tingo, meant not to immerse, but to dye by immersion, it proves only that he, like some other lexicographers, had not sufficiently distinguished baptizo from bapto, as baptizo is nowhere to be met with in the sense of to dye.

Purgo. (To immerse, to immerge, to dip, to dip in [or to steep in],* to wet, to wash [or bathe], to wash off, to cleanse.") He quotes from a Greek writer now unknown: "Desiring to swim through, they were immersed by their full armour (ebaptizonto upotes panoplias.")

SCHOETTGEN. "Baptizo from Bapto; properly to plunge, to immerse, or plunge in water. To baptize, to immerse in, or wash with water.'

BASS.- "Baptizo. To dip, immerse, plunge in water; to bathe one's self; to be immersed in sufferings or afflictions."

DUNBAR." Baptizo. To dip, immerse, submerge, plunge, sink, overwhelm; to soak. In New Testament, to wash, to perform ablution, to cleanse, to baptize, generally by immersion. Baptismos. Washing, ablution, baptism. Baptisma. What is immersed; immersion, dipping. Baptistes. He who dips or immerses; a bap

tizer."

MOREL.-"BAPTIZO. 1. Mergo, immergo, aquâ obruo. (To immerse, to immerge, to overwhelm in [or with] water.) 2. Abluo, lavo. (To wash clean, to wash [or bathe].) BAPTISMA. 1. Immersio, intinctio. (An immersion, a dipping in.") LAING." Baptizo. To baptize, to plunge in water."

T. S. GREEN.“Baptizo, pr., to dip, immerse, to cleanse or purify by washing; to administer the rite of baptism, to baptize. Baptismos. Act of dipping or immersion; a baptism, an ablution. Baptisma, pr., immersion; baptism, ordinance of baptism." [See the same meaning in Bagster's Analytical Greek Lexicon to the New Testament.]

GROVE. 66

Baptizo. To dip, immerse, immerge, plunge; to wash, cleanse, purify; to baptize, to depress, humble, overwhelm.

JONES.-"Baptizo. I plunge, plunge in water, dip, baptize; plunge in sleep, bury, overwhelm; initiate into a knowledge of the Gospel; plunge in air or wind, purify; plunge in fire, consume or purify with fire. Baptisma. Immersion, baptism, plunging in affliction."

STOCKIUS.- -"BAPTIZO. Generatim ac vi vocis intinctionis ac immersionis baptizo notionem obtinet. Speciatim proprie est immergere ac intingere in aquam. (Generally, and by the force of the word, it has the idea of dipping in and immersing. With special propriety it is to immerse and to dip into water.")

ROBERTSON. 66

BAPTIZO. Mergo, lavo. (To immerse, to wash [or bathe].") SUICER says that "bapto signifies to dip, to dye by dipping; hence he is said baptein udrian (to dip a bucket) who draws water out of a well or river, which cannot be done unless the whole bucket is immersed under water. Wool and garments are said baptesthai (to be dipped), because they are entirely immersed in the dyeing vat, that they may imbibe the colour. Baptizo has very properly the same signification in the best writers. Baptizein eauton eis thalassan, in the ancient poet, is, 'To plunge himself into the sea. From the proper signification of the verb, baptisma or baptismos properly denotes immersion, or dipping into. Hence baptisma is used in the same sense as katadusis. Baptisterion. The place where baptism was administered; the pool or bath in which the baptized were immersed."

SCHWARZIUS. Baptizo. To baptize, to immerse, to overwhelm, to dip into." [To authenticate this as the primary meaning of the term, he adduces the following authorities:-Polybius, iii., c. 72; v., c. 47. Dio. xxxviii., p. 84; xxxvii., extr., p. 64; i., pp. 492, 502, 505. Porphyrius de Styge, p. 282. Diodorus Siculus, i., p. 33. Strabon., vi., p. 421. Josephus Bell. Jud., p. 259. Joseph. Antiq., ix. c. x., § 2.] "To wash, by immersing (Luke xi. 38; Matt. vii. 4). Sometimes, to sprinkle, to besprinkle, to pour upon. [His only authorities adduced for these latter ideas are the two following:-First, Æschyl. Prometh. Vinct., p. 53: “Didekton en sphragaisi bapsasa xiphos. Here bapto, not baptizo, is the word which occurs. Secondly, Apud Platon. in conviv., p. 316: "Kai gar kai autos eimi ton chthes bebaptismenon. For I myself am one of those who yesterday were baptized." The allusion is to those who had drunk so freely that they might be said to be drenched in liquor, to be baptized in wine. Whether the reference produced does not confirm the idea of immersing or overwhelming, rather than that of sprinkling or pouring, let the reader judge.] "To purify and consecrate to God by immersion. Baptistes. The Baptist, who sustained the singular and sacred office of immersing; men desirous

As tingo is frequently used in the sense of to dip, although its primary import is to dye, so intingo most usually means to dip in.

of salvation, that they might know themselves to be devoted to God." [See Booth's Pado., vol. i., pp. 57, 58, in which plunge is given for immerse.]

MINTERT.

1

Baptizo. To baptize; properly, indeed, it signifies to plunge, to immerse, to dip into water: but because it is common to plunge or dip a thing that it may be washed, hence also it signifies to wash, to wash clean. Baptismos. Immersion, dipping into, washing, washing clean. Properly, and according to its etymology, it denotes that washing which is performed by immersion."

PASOR.BAPTIZO. Immergo, abluo. (To immerse, to wash clean.")

ALSTEDIUS." Baptizein signifies only to immerse; not to wash, except by consequence.'

AST, in his Platonic Lexicon, renders baptizo by "obruo, opprimo." (To cover over, to oppress [or overwhelm]).

BRETSCHNEIDER.- "In baptizo is contained the idea of a complete immersion under water. An entire immersion belongs to the nature of baptism."

Such is the testimony of thirty-one lexicographers, all of whom have been, or now are, eminent for their acquaintance with Greek literature; some of whom have been the ornaments of their age for piety as well as learning. Let any candid reasoner declare whether there is a thousandth part of the evidence afforded by them from the meaning of the word in favour of pouring or sprinkling which there is in favour of immersion. In praise of many of these, as occupying the highest position for learning, much might be said; and yet, though all belong to the Pædobaptists, they have thus testified respecting the import of baptizo. Mr. Greenfield, who examined the ancient Peshito Syriac, the Arabic, the Coptic, the Gothic of Ulphilas, the Modern Versions, the German of Luther, the Dutch, Danish, and Swedish, which, with many others, all agree; after giving his testimony (in a controversy respecting the transferring or translating of the Greek word into heathen languages) in favour of immersion as the primitive meaning of the Greek baptizo, said: "I wish it to be distinctly understood that I am neither a Baptist, nor the son of a Baptist; nor is it here my business to undertake a defence of their cause." Who can doubt that such is unexceptionable testimony? We do not say that every one of these learned men has in the clearest manner distinguished betwixt bapto and baptizo by an examination of nearly all the instances in which baptizo occurs. We do not say that they all believed that the word was never used in the sense of pouring or sprinkling, although clearly some of them believe that it was never used in such a sense by any ancient writer. And we would ask our Pædobaptist brethren to tell us of any lexicographer in the world, who, in giving the Greek corresponding to our English, has ever put after sprinkle, the word baptizo, as one of the Greek words having this signification; or the word baptizo, after pour, as one of the Greek words having this signification; or the words rhaino, cheo, or any of their derivatives, for the Greek of immerse. Yet the Rev. W. Thorn writes a book, asserting, and vainly endeavouring to prove, that dipping is not baptism! Was his book unpublished when the Presbyterian reviewers wrote, in 1832, "We suppose it never was denied by any one that baptizo, as well as bapto, signifies to dip, or immerse." And do we not see, from the preceding, how flatly contradictory to facts are such statements as the following from Dr. Dwight:-"I observe," says he, “1. That the body of learned critics and lexicographers declare that the original meaning of both these words [bapto and baptizo] is to tinge,

He

stain, dye, or colour; and that, when it means immersion, it is only in a secondary and occasional sense; derived from the fact that such things as are dyed, stained, or coloured, are often immersed for this end." then, like some others, sagely concludes "that the primary meaning of " baptizo and its derivatives, in the New Testament, "is cleansing; the effect, not the mode of washing;" by which he means that it is not immersion, pouring, or sprinkling, but cleansing! How much more nearly correct is the Churchman in Bickersteth, who "allows that to dip is the primary and almost constant meaning of the word in classic authors. He further admits, that probably, if not certainly, in some of Scripture instances, and possibly in all, immersion was practised" (p. 35). All the lexicographers we have quoted,—and not one have we omitted to introduce because of bearing a testimony that would conflict with these; indeed, such a lexicographer we do not know,-all these, giving immersion as the primary meaning of the Greek word, and some of them expressly giving, and others clearly implying, their opinion that immersion is always an included meaning, although the word "wash,' or some other word, might be used in rendering the Greek word in certain places, might not Dr. Cox well say to Mr. Ewing, "And I now once again demand of Mr. Ewing TO POINT ME OUT THE LEXICON which does NOT give dipping, plunging, or immersing, as the unquestionable, settled, and universally admitted PRIMITIVE SIGNIFICATION of the contested terms" (p. 83).

*

SECTION III.

ON EVIDENCE FROM GREEK WRITERS THAT BAPTISM IS IMMERSION. E. R. CONDER.-"The meaning of words depends on their use."-On Dis., p. 6.

T. H. HORNE.-"The meaning of a word must always be a simple matter of fact; and, of course, it is always to be established by appropriate and adequate testimony. The original languages of Scripture being to us dead languages, the usus loquendi in them is to be ascertained by the testimony of those who lived at the time when these languages were flourishing and in common use, and who well understood them. This testimony is either direct or indirect. DIRECT TESTIMONY is to be obtained, in the first place, from those writers to whom the language, which is to be investigated by us, was vernacular, either from the same authors whom we interpret or from their contemporaries."-Intro., vol. ii., p. 375.

Dr. CARSON."I shall give a copious list of examples, as it is from this that my readers will be enabled independently to form their own judgment. . A work of this kind is not for amusement, but requires patience and industry in the reader, as well as in the writer. If the one has ransacked documents to most readers inaccessible, to collect evidence, the other should not grudge the toil of examining the evidence, seeing it is only by such an examination that he can have the fullest conviction of the truth. Is the meaning of this word to be eternally disputed? These are the witnesses whose testimony must decide this question; and, consequently, the more numerous and definite the examples, the more authoritative will be the decision (p. 24). I have appealed to a tribunal higher than the authority of all critics-TO USE ITSELF" (p. 75).

Dr. ANGUS.-"Whether words are used literally or tropically, the first rule of interpretation is to ascertain the sense in which general usage employs them. As all the writers of the sacred Scriptures wrote or spoke to be understood, we must interpret their language as we interpret the language of common life." "A knowledge of the derivation of words is less helpful than a knowledge of their use. . If we are to have one help only, let it be-not etymology, but use."

"

Bi. Hand Book, pp. 150, 373. Prof. WILSON." We are compelled to have recourse to the usus loquendi, the supreme court of appeal, by whose decision every proposed interpretation must ultimately stand or fall." "It is to usage that we uniformly attach the highest importance, satisfied that etymologies, however

* On wash as a rendering of baptizo, in Mark vii. and Luke xi., we shall subsequently speak. We shall maintain with Mr. D. Wallace, that while some of the lexicographers give wash as a meaning," and refer to Mark vii. in support of this meaning, we give sufficient reason to determine that the word there means to immerse."