Chapter 6
Chapter 6
Concerning the Mode of administering the Ordinance of Baptism, whether by immersion or by sprinkling
The author of the dialogue under consideration affirms, that there is not one single Lexicographer, or critic upon the Greek Language, he has ever seen, but what agrees, that though the word baptizo sometimes signifies to dip, yet: it also naturally signifies to wash; and that washing, in any mode whatsoever, is the native signification of the word baptismas, that the words baptize and baptism, as used in the New Testament, do not, from their signification, make dipping or plunging the necessary mode of administering the ordinance, and that one single instance of that mode of administering the ordinance, is not to be found in all the New Testament, nor is it probable it should be the mode, and that the mode of administering it by sprinkling is a more lively emblem of what is signified and represented by it, than dipping or plunging can be supposed, and therefore the most proper one.
First, As to the lexicographers, and critics on the Greek language, they agree that the word βαπτιζω, signifies, in its first and primary sense, "to dip or plunge," and only in a secondary and consequential sense, to wash, but never to pour or sprinkle; there being no proper washing, but what is by dipping; and for this we appeal to all the writers of this kind, and even to those this author mentions. Scapula, the first of them, renders βαπτιζω, by merga, seu immergo, ut quae tingendi, aut, abluendi gratia aquae immersimus, "to dip or plunge into, as what for the sake of dying or washing we dip into water;" item mergo, submergo, abruo aqua, "also to plunge, plunge under, overwhelm in water;" item abluo, lavo, "also to wash off, wash;" and βαπτιζωμαω, he renders, by mergor, submergor, "to be plunged, plunged under;" and observes, that it is used metaphorically for obruer, to be overwhelmed; and βαπισμοω, and βαπτισμα, he says, is, mersio, lotio, ablutio, ipse immergendi, item lavandi, seu abluendi actus, "plunging, washing, ablution, the act itself of plunging, also of washing or ablution." In all which he makes dipping, or plunging, to be the first and preferable sense of the words.
Stephens gives the same sense of the words, and so Schrevelius, who renders βαπτιζω, by baptizo, mergo, lavo, "baptize, plunge, wash." Pasor only renders it baptizo, baptize, without determining its sense. And Leigh, in his Critica Sacra, observes, that "the nature and proper signification of it, is to dip into water, or to plunge under water;" and refers to John 3:22, 23; Matthew 3:16 and Acts 8:38. And cites Casaubon, Bucanus, Bullinger, and Zanchy, as agreeing and testifying to this sense of it; and baptisma, he says, is "dipping into water, or washing with water." And there are the Lexicographers and Critics our author refers us to: To which I may add the Lexicon compiled by Budaeus, Constantine, and others, who render the word βαπτιζω, by immergo, mergo, intingo, lavacro tingo, abluo, madesacio, law, mundo; "plunge, plunge into, dip into, dip in a laver, wash off, make wet, wash, cleanse:" And βαπτισμοω, they say, is tingendi, hoc est mergendi actio, in quo significatu sinctura dicitur; "the action of tingeing, that is, of plunging; in which signification it is called a tincture, or dying;" and another by Hadrian Junius, who renders βαπτιζω, by immergo, "to plunge into;" and βαπτισμοω, by immersio, lotio, baptismus, "immersion, washing, baptism." As for other critics on the Greek language, who assert, that the proper signification of the word baptizo, is to dip, or plunge; they are so numerous, that it would be tedious to reckon them up: I shall only mention a few of them, and their words. Calvin[4719] says, "Ipsum baptizandi verbum mergere significat, & mergendi ritum veteri ecclesiae observatum fuisse constat;" the word baptize, signifies to plunge; and, it is plain, that the rite of plunging was observed in the ancient church." Beza, who must be allowed to be a learned critic in the Greek language, lays, on Mark 7:4, "Neque vero το βαπτιζειν, significat lavare nisi a consequenti, nam proprie dedarat tingendi causa immergere; " neither does the word baptizo, signify to walk, unless consequentially; for it properly signifies, to plunge into, for the sake of tinging, or dying;" and on Matthew 3:11 he says, "significat autem το βαπτιζειν, tingere quum παρα το βαπτειν, dicatur, & quum tingenda mergantur; "the word baptizo, signifies to dip (as Dyers in the vat) seeing it comes from bapto, to dip, and seeing things, that are to be dyed, are dipped."
Casaubon, another great critic on the Greek language, has these words on Matthew 3:6, "Hic enim fuit baptizandi ritus ut in aquas immergerentur, quod vel ipso vox βαπτιζειν, declarat fatis—unde intelligimus non esse ab re, quod jam pridem non nulli disputarant de taro corpore immergendo in ceremonia baptismi; vocem enim βαπτιζειν, urgebant;" for this was the rite of baptizing, that persons should be plunged into water, which the word baptizo, sufficiently declares—Hence, we understand, that it was not foreign from the matter, which some time ago disputed, concerning plunging the whole body in the ceremony of baptism; for they urged the signification of the word baptizo. And, that this is the proper signification of the word, he observes, in his notes on Acts 1:5 and Acts 2:4. To which, I shall only add one more critic, and that is Grotius; who, on Matthew 3:6. thus writes; "Mersatione autem nan persusione agi solitum hunc ritum indicat & vocis proprietas, & loca ad eum ritum delecta (John 3:13; Acts 8:38), & allusiones multae apostolorum quae ad aspersionem referri non possunt" (Romans 6:3; Colossians 2:12), that this rite used to be performed by plunging, and not by pouring, both the propriety of the word, and the places chosen for this rite, shew (John 3:23; Acts 8:38), and the many allusions of the apostles, which cannot be referred to sprinkling" (Romans 6:3, 4; Colossians 2:12). I might have here subjoined, some instances of the use of the word in Greek authors, by which it appears to have the sense of dipping and plunging, and not of pouring, or sprinkling; but this has been largely done by Dr. Gale, and others. I shall, therefore, proceed,
Secondly, To consider the use of the words, baptize and baptism, in the New Testament; which our author says, do not, from their signification, make dipping or plunging, the necessary mode of administering the ordinance of baptism: And the places enumerated by him, in which they are used, are as follow.
1. The descent of the holy Ghost on the apostles, and on Cornelius, and his company, is called baptizing (Acts 1:5; 11:16), where he observes, it cannot be pretended that there was the least allusion to, or resemblance of dipping, or plunging, in this use of the word. But the learned Casaubon, a very great critic in the Greek tongue, before-mentioned and referred to, does pretend, that there is such an allusion and resemblance, his words on Acts 1:5 are there, "et si non improbo, etc. although I do not disapprove of the word baptized, being retained here, that the antithesis may be full; yet, I am of opinion, that regard is had, in this place, to its proper signification; for βαπτιζειν, is to immerse, so as to tinge or dip: And, in this sense, the apostles are truly said to be baptized; for the house, in which this was done, was filled with the holy Ghost: So that the apostles seemed to be plunged into it, as into some pool." And the extraordinary descent of the spirit in those instances, is much more strongly expressed by a word, which signifies plunging, than if it had been expressed by a word, that signifies bare perfusion, and still left by sprinkling.
2. "Christ's crucifixion is called a baptism (Mark 10:38), but, being buffeted, spit upon, and lifted up upon the cross, says our author, bear no resemblance, nor can have any allusion to dipping, or plunging. But, it is easy to observe, that the sufferings of our Lord, which are compared to a baptism, in the place referred to, and in Luke 12:50, because of the greatness and abundance of them, are, sometimes, expressed by deep waters, and floods of waters; and he is represented as plunged into them, and covered and overwhelmed with them;" For so he says himself; The waters are come into my soul; I sink in deep mire, where is no standing; I am come into deep waters, where the floods overflow me (Psalm 119:1, 2). And, therefore, a word signifying immersion, and a covering of the whole body in water, is a very apt one to express the multitude of Christ's sufferings, and the overwhelming nature of them; and must, more fitly, express the same, than a word, which only signifies pouring, or sprinkling a few drops of water.
3. The text in Mark 7:4 is next mentioned; which speaks of the Jews, when come from the market, not eating, except they wash (baptizoontai); and of the washing (baptismous) of cups and pots, brazen vessels, and of tables, or beds, as the word signifies. And this, our author thinks, is an unexceptionable instance of these words signifying washing, without dipping, or plunging; since it can hardly be supposed, that they dipped themselves under water, every time they came from market, or, that they dipped their beds, every time they sat, or lay upon them. But, in answer to this, it should be observed, that our Lord is here speaking of the superstition of the Pharisees, who, when they came from market, or any court of judicature, if they touched any common persons, or their clothes, reckoned themselves unclean; and, according to the traditions of the elders, were to immerse themselves in water, and did: So that a most proper word is here made use of, to express their superstition. And, as for cups, pots and brazen vessels, what other way of washing them is there, than by dipping, or putting them into water? And, in this way, unclean vessels were to be washed, according to the law (Leviticus 11:32), as well as all that were reckoned so by the traditions of the elders; and even beds, pillows and bolsters, when they were unclean in a ceremonial sense, and not, as this author puts it, every time they lay, or sat upon them, were to be washed by immersion, or dipping them in water; as I have proved from the Jews' oral law, which our Lord has respect to, in my Exposition of this place; to which, I refer the reader. Wherefore, the words are here used in their primary sense, as signifying dipping; and, if they did not so signify, they would not truly represent the superstition, they are designed to do.
4. The next passage produced, is 1 Corinthians 10:1, 2 which speaks of the Jewish fathers, being baptized unto Moses in the cloud, and in the sea. Upon which, this writer observes, that he thinks, he need not seriously undertake to convince his friend, he is debating with; "that the fathers were not dipped in the cloud, but that the rain from the cloud bore a much greater resemblance to sprinkling, or affusion, than to dipping." But let us a little examine this matter, and see wherein the agreement lay, between baptism and the Israelites passage under the cloud, and through the sea. Which may be considered, either together, or separately: If together, the agreement between it and baptism, lay in this; the Israelites, when they passed through the Red Sea, had the waters on each side of them, which stood up, as a wall, higher than they, and the cloud over them; so that they were, as persons immersed in, and covered with water; and, in this view, it is easy to see, that the resemblance is much greater to immersion, than to sprinkling, or affusion: or this may be considered separately, as baptized in the cloud, and as baptized in the sea; in the cloud, when, as Gataker,[4720] a Paedobaptist writer, thinks, it passed from before the face of the Israelites, and stood behind them, and was between the two camps, to keep off the Egyptians; and which, when it palled over them, let down a plentiful rain upon them, whereby they were in such a condition, as if they had been dipped all over in water; or, when under the cloud they were all over covered with it, as a person, when baptized by immersion, is all over covered with water; and they might be said to be baptized in the sea, when, as they passed through it, the waters standing up above their heads, they seemed as if they were immersed. The resemblance to plunging, therefore, considered in either way, must be nearer than to pouring, or sprinkling a small quantity of water. To which may be added, that the descent of the Israelites into the sea, when they seemed as though they were buried in the waters of it; and their ascent out of it again on the shore, have a very great agreement with baptism, as administered by immersion; in which, the person baptized goes down into the water, is buried with Christ therein; and comes up out of it, as out of a grave, or as the children of Israel out of the Red sea.
5. The last text mentioned, where the word baptism is used, is Hebrews 9:10 where our author observes, "the apostle, speaking of the ceremonial dispensation, tells us, that it stood only in meats, and drinks, and divers washings (baptismous) and carnal ordinances; and the principal of these washings, he exemplifies to us, verse 13 to be the blood of bulls and goats, and the ashes of an heifer, sprinkling the unclean: Here, therefore, the word cannot, with any appearance of modesty, be explained in favor of immersion." To which, I reply, that the ashes of an heifer, sprinkling the unclean, were so far from being the principal part of the Jewish washings or baptisms, that it was no part at all; nor is this mentioned by the apostle, as any exemplification of them, who understood there things better. Sprinkling the ashes of the heifer, and the waffling, or bathing of the person in water, which was by immersion, are spoken of, as distinct and separate things, in the ceremony referred to, Numbers 19:19 and indeed, washing by sprinkling, is not reconcilable to good sense, to the propriety of language, and to the universal custom of nations. However, certain it is, that the priests, Levites, Israelites, vessels, garments, etc. which were enjoined washing by the ceremonial law, and which washings, or baptisms, are here referred to, were done, by putting them into water, and not by pouring, or sprinkling water upon them. It is a rule with the Jews,[4721] that, "wheresoever, in the law, washing of the flesh, or of the clothes is mentioned, it means nothing else, than הגק כל טבילת Tebileth Col hagoph, the dipping of the whole body in a laver—for if any man dips himself all over, except the tip of his little finger, he is still in his uncleanness." From the whole, it appears, that the words, baptize and baptism, in all the places mentioned, do, from their signification, make dipping, or plunging, the necessary mode of administering the ordinance of baptism. I now go on,
Thirdly, To vindicate those texts of scripture, which afford instances of the mode of administering baptism by immersion, from the exceptions of this writer, who confidently affirms, "that none of those texts will necessarily prove that any one person was baptized by dipping, by John Baptist, our blessed Savior, or his apostles.". And,
1. The first text brought into the debate, and excepted to, is Matthew 3:6. And were baptized by him in Jordan, confessing the sins. But we do not argue on this place, from those persons being baptized, to their being dipped, as this writer makes his neighbor to do, but from their being baptized in the river Jordan; for why should John choose the river Jordan to baptize in, and baptize in that river, if he did not administer the ordinance by immersion? Dr. Hammond, a Paedobaptist, thought that these words afford an argument for dipping in baptism, though our author will not allow it: His paraphrase of them is; "And he received them by baptism, or immersion in the water of Jordan, promising them pardon upon the sincerity of their conversion and amendment, or reformation of their lives." And in his note on Matthew 3:1 having respect to this place, says, "John preaching repentance to the Jews in the desert, received all that came unto him as new proselytes, forsaking their old relations, that is, their sins, and in token of their resolved change, put them into the water, dipped them all over, and so took them out again; and upon the sincerity of their change, promised them the remission of their sins, and told them of the Messiah which was suddenly to appear among them, and warned them to believe on him." The instances of washing in the pool of Siloam, in Solomon's ten lavers, or the hands in a bason, mentioned by our author, are very impertinent; and besides, such washing is not performed without dipping. Who ever washes his hands without dipping them in the water he washes in?
2. Another text mentioned, is John 3:23. John was baptizing in Enon near to Salim, because there was much water there. Upon which this writer observes, that "the words in the original are many waters; which implies many springs or brooks of water; waters suited to the necessity and convenience of the vast multitudes that resorted to John, as a supply of drink for themselves, and for the horses and camels which they rode upon, as well as for their baptism. Here is no appearance of dipping in the case—Had John baptized all these multitudes by dipping, he must have stood almost continually in water, up to his waist, and could not have survived the employment but by miracle." To which I reply,
(1.) Admitting that the words in the original, many waters, imply many springs or brooks, this shews there was a confluence of water there; and every body knows, that many springs and brooks being together, could easily fill large pools, sufficient for immersion; and even form and feed great rivers, which is often the case; and besides, the use this author finds for there springs and brooks, requires a considerable quantity of water, namely, for the vast multitudes of men, and for their horses and camels; and surely, therefore, there must be a sufficient quantity to cover a man's body in.
(2.) The words πολλα υδατα, many waters, signify a large quantity, great abundance, both in the literal and metaphorical sense of the phrase, as it is used by the evangelist John elsewhere, see Revelation 1:15 and 17:1, 15 and by the Septuagint interpreters, it is used even for the waters of the sea (5:19; 107:23) and answers to רבים מים, Mayim Rabbim, in Song of Solomon 8:7 many waters cannot quench love; which surely must refer not to a small, but a large quantity of water; and which phrase there, the Septuagint render by much water, as we do the phrase here.
(3.) There words are given as a reason, not for the convenience of drink for men and their cattle, but for the baptizing of men, and the convenience of that; that the men that came to John's baptism came on horses and camels, we know not; however, the text assigns no reason for the choice of the place upon the account of convenience for them, but for baptism only; and therefore, we should not overlook the reason in the text, that is certain, and receive one, which, at most, is very precarious and uncertain; besides, John had not, at this time, such vast multitudes that followed him; those followed Christ, and not him: he was decreasing: Christ made and baptized more disciples than he. See verses 26, 30 and Chapter 4:1.
(4.) Supposing that vast multitudes still followed him, and were baptized by him, this affords no argument against dipping in baptism; and especially since this was performed in a place where there was much water. Nor was the baptizing of such great multitudes by immersion so great an undertaking, as that he could not survive it without a miracle; admit the work to be hard and laborious, yet as his day was, his strength was; according to the divine promise. We have had instances in our own nation, in our climate, of persons that have baptized great multitudes in rivers, and even in the winter time, and that for many days successively, if credit is to be given to our own writers. Mr. Fox the martyrologist, relates,[4722] from Fabian, that Austin, archbishop of Canterbury, baptized ten thousand in one day, in the river Swale; and observes upon it, that whereas he then baptized in rivers, it followeth, there were then no use of fonts. And the same, Ranulph, the monk of Chester affirms, in his history,[4723] and says, it was on a day in the middle of winter; and, according to Fox, it was on a Christmas-day. And our historian Bede says,[4724] that Paulinus, for six and thirty days successively, did nothing else, than instruct the people, which from all parts flocked unto him, and baptized them that were instructed in the river Glen; and who also baptized in one day vast numbers in the river Trent, King Edwin being present.
(5.) Though, this writer says, here is no appearance of dipping, in the case referred to in the text, yet there are several Paedobaptists, who are of another opinion, and think there was. Calvin, on the text, thus writes; "from these words, we may gather, that baptism was performed by John and Christ, by a plunging of the whole body under water." Piscator, on the place, has there words; "this is mentioned, to signify the rite of baptism which John used; namely, plunging the whole body of the man, standing in the river; hence, Christ, being baptized of John in Jordan, is said to come up out of the water (Matthew 3:16). The same mode Philip observed" (Acts 8:38). Aretius, on the passage, writes in the following manner; "but, why did John stay here? He gives a reason, because there was much water here; wherefore penitent persons might be commodiously baptized; and, it seems to intimate, that a large quantity of water was necessary in baptizing, that they might, perhaps, immerse the whole body." To which, I shall only add the words of Grotius, on the clause, much water: "Understand, says he, not many rivulets, but, simply, a plenty of water; such, namely, in which a man's body could easily be immersed: In which manner baptism was then performed."
3. Another text, produced in favor of dipping in baptism, is Matthew3:16. And Jesus, when he was baptized, went up straightway out of the water. To which is objected, that "there is no more in the original, than that our Savior went up straightway απο, from the water; which Greek preposition always naturally signifies from, but never out of, and therefore, this instance can stand in no stead." But if the preposition never signifies out of, it is strange that our learned translators should so render it here, as also the Vulgate Latin, Syriac, Persic, and Ethiopic versions; and so it is rendered in the New Testament in several places, as in Mark 16:9; Luke 4:35, 41; Acts 2:9; 17:2 and 28:23, and in others. And, moreover, it should be observed, that this preposition answers to the Hebrew םך Min, which signifies out of, as well as from; and which the Syriac version uses here: And, as a proof of both, let Psalm 40:2 be consulted, and the Septuagint version of it, where David says, the Lord brought him up out of an horrible pit, αρ απο πηλου ιλυοω, and out of the miry clay. And, if our Lord came up out of the water, it is a clear case, that he must halve been in it; that he went down into it, in order to be baptized; and that he was baptized in it: And, is it reasonable to think, he should be baptized in the river Jordan, in any other way, than by immersion? See the note of Piscator, upon the preceding text.
4. Acts 8:38, 39 goes in company with the former; and they went down both into the water—and when they were come up out of the water. And the following remark is made; "there can be no more proved from this text, than that Philip and the Eunuch went down to the water, and came up from it. The preposition ειω, rendered into, naturally signifies unto, and is commonly so used in the New Testament and the preposition εκ, rendered out of, properly signifies from—so that there is no evidence from this text, that the Eunuch was baptized by dipping." Here our author seems to have in view, a very false piece of criticism, frequently used upon this text; as if the going down into the water signified no more, than going down to the bank of the water, to the water-side: And, to support which, his sense of the preposition ειω, which he would have rendered unto, is calculated. But, it should be observed, that the historian relates in verse 36 that, before this, they were come to a certain water, to the water-side; and, therefore, this, their going down, must be into it. Wherefore, as it cannot be denied, but that this preposition frequently signifies into, it must have this signification here; and this determines, and settles the sense of the other preposition, and shews, that that must be rendered, as it is, out of; seeing, whereas they went down into the water, when they came up, it must be out of it: All which gives evidence, that the Eunuch was baptized by dipping. Calvin thought so, who, on the text, has there words; "hic perspicimus, etc. Here we see, what was the manner of baptizing with the ancients, for they plunged the whole body into water."
5. The last text, mentioned in the debate, is Romans 6:4. We are buried with him by baptism into death. Where baptism is called a burial; a burial with Christ, a representation and resemblance of his; which it cannot be, unless it is administered by dipping. But this writer observes, it is also said, we are baptized into Christ's death; and asks, "What resemblance is there in baptism to Christ's dying upon the cross, if we are baptized by dipping? Was there any thing like dipping in our Savior's crucifixion?—would you have such a manner of death resembled in baptism, by drowning men when you baptize them? And affirms, that this text has no reference at all to the imitation either of Christ's death or burial, or to any particular mode of administering that ordinance; but the scope is to shew us our obligation, by baptism, unto a conformity to the death and resurrection of Christ:, by dying unto sin, and rising again unto newness of life." But, we have seen already, that there is a resemblance between the crucifixion and death of Christ and baptism, as administered by dipping. The overwhelming sufferings of Christ are fitly signified, by a person's being plunged into water; and a great likeness there is between the burial of Christ and baptism, as performed by immersion: And, indeed, there is no other mode of administering that ordinance, that can represent a burial, but immersion. And be it so, that the scope of the place is to shew us our obligation, by baptism, unto a conformity to the death and resurrection of Christ, by dying unto sin, and rising again to newness of life; then that ordinance ought to be so administered, that it may represent unto us, the death and resurrection of Christ, and our dying unto sin, and rising unto newness of life; which are done, in a most lively manner, by an immersion into water, and an emersion out of it. And, that there is an allusion, in this passage, to the primitive mode of baptizing by dipping, is acknowledged by many divines and annotators; too many to recite: I will just mention two or three. The Assembly of divines, on this place, say, "in this phrase, the apostle seemeth to allude to the ancient manner of baptism; which was to dip the parties baptized, and, as it were, to bury them under the water, for a while; and then to draw them out of it, and lift them up, to represent the burial of our old man, and our resurrection to newness of life."
Dr. Hammond's paraphrase of the words, is this; "it is a thing, that every Christian knows, that the immersion in baptism, refers to the death of Christ; the putting the person baptized into the water, denotes and proclaims the death and burial of Christ; and signifies our undertaking in baptism, that we will give over all the sins of our former lives (which is our being buried together with Christ, or baptized into his death) that so we may live that regenerate new life (answerable to Christ's resurrection) which consists in a course of all sanctity, a constant Christian walk all our days." So Piscator, on the text, "videtur respicere ad veterem ritum, etc. It seems to respect the ancient rite, when, in the whole body, they were plunged into water, and so were, as if they had been buried; and immediately were drawn out again, as out of a grave." But,
Fourthly, This writer thinks, it is not probable, from the instances of administering this ordinance in scripture, that it was performed by dipping. And,
1. He observes, "that in Acts 2:41. there were three thousand baptized in Jerusalem, in one day; most certainly, adds he, towards the close of the day; and asks, was there any probability (I had almost said possibility) that they should all be baptized by dipping, in so short a time? Or, is it probable that they could so suddenly find water sufficient in that city, for the dipping of such a multitude; especially while they were so firmly attached to the ceremonial institution, which made it unlawful for two persons to be dipped in the same vessel of water." To which I reply,
(1.) That though three thousand were added to the church on one and the same day, it does not necessarily follow from the text, that they were all baptized in one day, the words do not oblige to such a sense; I am indeed willing to allow it, and am of opinion they were baptized in one day; though it does not appear that it was most certainly at the close of the day, as this writer affirms; for it was but the third hour, or nine o'clock in the morning, when Peter began his sermon, which does not seem to be a long one; and when that was ended, after some discourse with the converted persons, and exhortations to them, this ordinance was administered. And if Austin, as we have seen from our historians, could baptize ten thousand in a short winter's day, it need not seem improbable, and much less impossible, that three thousand should be baptized, even at the close of a day; when it is considered that there were twelve apostles to administer baptism to them, and it was but two hundred and fifty persons apiece; and besides, there were the seventy disciples, who were administrators of this ordinance; and supposing them all employed, they would have no more than six or seven and thirty persons apiece to baptize; and as for the difference between administering the ordinance by dipping, and by sprinkling, it is very inconsiderable; for the same form of words must be pronounced in administering it one way as another; and a person being ready, is very near as soon dipped into water, as water can be taken and sprinkled or poured on his face. And,
(2.) Whereas a difficulty is made of finding suddenly water sufficient in the city of Jerusalem, for the dipping of such a multitude; it should be observed, that besides baths in private houses, for purification by immersion, in case of menstrua's, gonorrhaea's, etc. there was in the temple an apartment called the dipping-room, for the high-priest to dip himself in, on the day of atonement; and there were ten layers of brass, each of which held forty baths of water, sufficient for the immersion of the whole body of a man; and there was the molten sea, for the priests to wash in, which was done by immersion; and there were also several pools in the city, as the pools of Bethesda, Siloam, etc. where persons bathed or dipped themselves, on certain occasions: So that there were conveniences enough for baptism by immersion in this place. And,
(3.) As for what this author says, that according to the ceremonial institution, it was unlawful for two persons to be dipped in the same vessel of water: I must own my ignorance of it, till some proof is given; the laver in the temple was in common for the priests.
2. The narrative of Paul's baptism, he says, makes it appear to be administered in his bed-room (Acts 9:9, 18), but that he was in his bed-room when Ananias came to him, is not so clear; however, certain it is, that he arose, and was baptized. Whether he arose off of his bed, or off of his chair, cannot be said; but be that as it will, had the ordinance been to have been performed by sprinkling or pouring a little water on him, he need not have rose up from either; but he arose, and went either to a bath that might be in Judas's house, fit for such a purpose, or to some certain place without doors, convenient for the administration of the ordinance.
3. The words of the text, Acts 10:47, Can any man forbid water, that these should not be baptized? he says, seem plainly to contradict the dipping of Cornelius and his household, But why so? there is nothing in the text contradicts it; for the sense is, "Can any man forbid the use of his river or bath, or what convenience he might have, for the baptizing of those persons?" Which shews, that it required a place of some quantity of water, sufficient for baptizing by immersion; otherwise it would not have been in the power of any man to hinder them having a little water, to be sprinkled or poured on the face. And what follows confirms it; And he commanded them to be baptized in the name of the Lord; besides, the words of the text may be rendered, Can any man forbid that these should be baptized with water? See Erasmus on the place. Wherefore, what this writer says, that the apostle did not speak of forbidding the water to run in the river, or to remain in any other receptacle or reservoir of water, and therefore must speak of bringing water for their baptism, is very impertinent and ridiculous.
4. He observes, that "the Jailer and his household were baptized in the dead of the night, in the same hour of his conversion by the earthquake; and therefore, there was no probability (nor indeed possibility) of their going to any depth of water for that purpose" (Acts 16:33). But where is the impossibility, or improbability of it? Grotius thinks it probable, that there was a pool in the prison, where he washed the stripes of the apostle and here the ordinance might be administered; but, if nor, it is not unreasonable to suppose, that they went out of the prison, to the river near the city, where the oratory, or place of prayer was, verse 13 and there administered the ordinance, and then returned to the prison again, before morning, unobserved by any: compare verses 30 and 34 together. And now let it be considered, whether there instances, as our author says, are sufficient to convince an unprejudiced person, that the ordinance was not administered by dipping, in the apostolic times.
5. He concludes, that seeing sprinkling was the greatest purification among the Jews, and the blood of Christ, and the influences of the holy Spirit, are frequently represented by sprinkling, but never by dipping; therefore, it must be the most proper mode of administration. But,
1. It must be denied, that sprinkling was the greatest purification among the Jews; their principal purifications, and which were most frequently used in cases of ceremonial uncleanness, were performed by immersion, and therefore they are called washings, or baptisms, in Hebrews 9:10 and even the purification by the ashes of the red heifer, which this writer instances in, was not performed without bathing the person all over in water (Numbers 19:19), and which was the closing and finishing part of it.
2. It is not fact, that the blood of Christ, and the influences of the Spirit, are never represented by dipping. The bloody sufferings of Christ:, and the large abundance of his blood-shed, are called a baptism, or dipping (Luke 12:50). And his blood is represented, as a fountain opened to wash in, for sin, and for uncleanness (Zechariah 13:1). And the donation of the Spirit, on the day of Pentecost, is also called a baptism, or dipping (Acts 1:5). But, it is not on those allusive expressions, that we lay the stress of the mode of the administering this ordinance, though they are only such, this author attempts to mention, in favor of sprinkling. Wherefore, upon the whole, let the reader judge, which is the most proper and significant rite, used in the administration of the ordinance of baptism; whether immersion, which is the proper and primary sense of the word baptism, and is confirmed to be the rite used, by the places in which baptism was administered; and by several scriptural instances and examples of it, as well as by allusive expressions; and which fitly represents the death, burial and resurrection of Christ; or, sprinkling, which the word baptism never signifies; and is not confirmed by any of the said ways; nor does it represent any thing for which baptism is administered. Let it be, therefore, seriously considered, what a daring thing it is to introduce into this ordinance subjects which Christ never appointed, and a mode of administering it never used by him or his apostles. In matters of worship, God is a jealous God. The case of Nadab and Abihu ought to be remembered by us, who offered strange fire, the Lord commanded not. In things relating to religious worship, as this ordinance of baptism is a part of a precedent: And we ought to keep to the rule, both as to matter and manner, and not dare to innovate in either, left it should be said to us, hath required this at your hands? worship, and with teaching for doctrines, the commandments of men.