under water, and then to lift him up out of it. No such thought can be found here!

Immersion, as advocated by Baptists, we brought before the bar of the classics, where it stands condemned. Here we leave it for the present, inviting attention thereto.

We shall now add, in the form of an overture, that Mahommed, in the Koran, calls baptism a "divine dyeing." Dyeing, we know, was sometimes performed by sprinkling. The thing accomplished, without any definite thought on manner, doubtless was what he intended to express.

We spoke of the word bathe, in the beginning of this chapter, as given in the Baptist translation to represent baptizo; and here we shall throw some light on the term by a quotation from Dr. Johnston, who gives Dryden for authority: "I'll bathe your wounds in tears for my offense." Well, has this representation of baptizo (bathe) come to this, that falling tears set forth its import? Truly it has.How appropriate, our eyes being fixed on this chapter, the sentiment of Dr. Owen: "Truth and good company will give a modest man confidence.

CHAPTER XIV.

THE SAME SUBJECT CONTINUED.

THE immersionist, in view of our last, thinks he can furnish us with a difficulty, an insurmountable difficulty, on the supposition that the ordinance of baptism required a total covering of the candidate in water, "that there is not another term in the Greek language, whether spoken by pagans or apostles, that can properly express baptizing in the sense subscribed to by Baptists, if baptizo be rejected." We reply, that this is a great mistake, and here give the opinion of the learned Horsey, who says, "The Greek language would have furnished him [the Savior] with terms indisputably precise and exact. Of this kind have been reckoned, and I think properly, katabuthizo, katapontizo, kataduno or kataduo, not to say dupto, and buthizo.”

We shall here present the definitions given to these terms by lexicographers. Henry Stephens says that buthizo signifies to "cast into a gulf, the deep, or the sea; to plunge down." He also says, "Katabuthizo signifies the same, and is more commonly used."

Pasor defines the term thus: "To plunge down, to cast into the deep; 1 Tim. vi, 9; 2 Macab. xii, 4; Luke v, 7."

Hedericus gives to the word this meaning: "To plunge; from buthos, a whirlpool, a bottomless pit, or the deep." Speaking on katabuthizo, he testifies thus: "To cast into a gulf, or the deep, to plunge down."

Hedericus defines dupto in this manner: "To go under or into water; to plunge."

Schrivellius gives to dupto this signification: "To go under or into water; from which the English terms dip and dive have been derived."

Henry Stephens attaches this import to kataduno or kataduo: "To enter within or into a more interior place; to enter into a gulf or the deep."

Hedericus defines the term thus: "To go into a more interior place, to enter into a gulf or the deep; to plunge down, to plunge under."

Henry Stephens defines pontizo as follows: "To plunge into the sea: katapontizo is most frequently used, and signifies to plunge down into the sea, to plunge under."

Hedericus fixes this sense to it: "To plunge down into the sea, to plunge under. Matt. xviii, 6. Katapontistes, is one that plunges others into the

sea."

Let us now present a few examples from the Scriptures, that will evidently show that plunging is most positively set forth, beyond all doubt, all cavil, where any of these terms are employed. For instance, we find kataduo thus employed, in connection with katapontizo: "Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned [katapothesan] in the Red Sea. The depths have covered them they sank into the bottom [kaladusan eis buthon] as a stone." "Why wilt thou swallow up [katapontizeis] the inheritance of the Lord?" (See Ex. xv, 4; 2 Sam. xx, 19.) In Matthew xiv, 30: "But when he saw the wind boisterous, he was afraid, and beginning to sink, [katapontizesthai] he cried, saying, Lord, save me."

Again, we find in Matthew xviii, 6, "But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned [katapontisthe] in the depths of the sea."

Luke v, 7" And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink [buthizesthai.]"

P

1 Timothy vi, 9: "But they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown [buthizusi] men in destruction and perdition."

In these examples we perceive, without a shadow of a doubt, the idea of immersion. Had there been any one of these terms used to point out or designate baptism, the matter, in connection with these instances, could not be doubted, dipping would be clearly set forth, and supported by facts; but, as the case now stands, there is not the first instance in all the Scriptures where the word baptize seems to justify the idea of a total immersion. It is certainly very remarkable, if baptism was intended to signify to dip, by the inspired writers, and to be so understood by the church for all ages, that not one of them so employed it, when there was an opportunity to introduce it, in the sense of plunging.

Matthew has a case right before him of sinking into the water, when the faith of Peter began to give way; still he uses katapontizo, and not baptizo.

Again we find Matthew having the most striking opportunity to introduce baptizo, in the case of the offense offered to the little ones who believed in the Savior; still he uses katapontizo. If he quoted the exact language of the Savior, then we learn that the Savior did not employ baptizo to convey the idea of sinking into water, but katapontizo.

Luke has an opportunity to use baptizo in the example of the ship sinking; nevertheless, he sees fit to call in buthizo to express the occurrence.

Paul had a fine opening to bring in baptizo, when speaking of men being sunk into hurtful lusts-plunged into them; and yet this very Paul, who wrote the sixth chapter of Romans, brings into service buthizo to set forth the idea of being submerged, or immersed in hurtful lusts, and leaves

baptizo unemployed-the very term, according to the theory of the Baptists, that would have most happily expressed the thought.

From the office or province of the foregoing words, and the total neglect evinced towards baptizo by Matthew, Luke, and Paul, when they might have, could have used it with the greatest appropriateness, on the hypothesis of the Baptists, we are satisfied that they did not look on baptism as implying plunging into water, or they would not have employed katapontizo and buthizo as they did, under such circumstances, but baptizo.

When the church was found practicing immersion, after the Apostles had been long sleeping in their graves, we find kataduo used to express it. Professor Stuart says, "The Greek words kataduo and katądusis were employed as expressive of baptizing and baptism; and these words mean going down into the water, or immerging. So in the following examples:

Chrysostom, Homil. 40; 1 Cor. i: "To be baptized and to submerge, [kataduesthai,] then to emerge, [anaduein,] is a symbol of descent into the grave, and of ascent from it." "Basil De Spiritu, c. 15 By three immersions [en trisi katadusesi] and by the like number of invocations, the great mystery of baptism is completed." "Damascenus, Orthodox, Fides 4, 10: Baptism is a type of the death of Christ; for by three immersions [kataduseon] baptism signifies,""&c. "So the apostolical constitutions, probably written in the fourth century, Lib. 3, ch. 17: Immersion [katadusis] denotes dying with him, Christ: emersion [anadusis] a resurrection with Christ.' 66 Chrysostom, in chap. 3, Johannis: We, as in the sepulchre, immersing. [kataduonton] our heads in the water, the old man is buried, and sinking down [kataduskato] the whole is concealed at once; then as we emerge, the new

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