Bubio, to cast into a gulf, or the deep, to plunge down; to throw down, to ruin." See also Mintert, Schwarzius, Leigh, and Parkhurst, under the word Bvw.Hedericus: " AUTтw, to go under, or into, water; to plunge."--Schrevelius: "To go under, or into, water; from which the English terms, dip and dive, seem to have been derived.". --H. Stephens: "Karadvvw, or KaTaduw, to enter within, or into a more interior place; to enter into a gulf, or the deep."- Hedericus: "To

go into a more interior place, to enter into a gulf, or the deep; to hide one's self, to lie hid; to be ashamed, to blush; to plunge down, to plunge under; to fall down; to put on." Pasor: "To plunge, to destroy, to descend, (Amos ix. 3; Ezek. xxvi. 13; Exod. xv. 5.) Karaduσis, a descent; a cave in which idolaters worshipped their gods, (1 Kings xv. 13.)"--H. Stephens: Ποντίζω, to plunge into the sea: καταποντίζω is most frequently used, and signifies to plunge down into the sea, to plunge under." Hedericus: "To plunge down into the sea, to plunge under, (Matt. xviii. 6.) Katattovtiσtys, is one who plunges others into the sea; a pirate, who, after making his capture, plunges the men under the water."--Schwarzius: "To plunge down." See Mintert and Parkhurst, under the word, katatovtiğw. -Such, according to these learned authors, are the significations of the words before us: on which I would make the following remarks.

These chosen terms are far from being so univocal and precise in their import, in comparison with the word BaTTicw, as Mr. Horsey represents them to be; for several of them have secondary senses, more distant from their primary acceptation, than sprinkling is from plunging. This, in a particular manner, is the case with Kaтaduv or καταδύω. The natural sense of δυπτω, and a secondary acceptation of others, nearly coincide with the acknowledged primary meaning of Bantiw; as the reader may easily observe. Were these terms perfectly well adapted

precisely to express a total immersion, without any disagreeable idea attending it, as our opponent supposes, it might be expected, that one or another of them would have been frequently employed by the seventy translators, in their version of the Mosaic institutes. But it does not appear, by the Concordance of Trommius, that any one of these verbs is ever used by them, to express those bathings which are so frequently mentioned in the Hebrew ritual. No; for as VTT is their usual word to enjoin washing the hands and the feet,* and as λvvw is their term for washing of garments, so love is the verb they use for bathing the whole body. Of this, the following passage is a remarkable instance: "Whomsoever he toucheth that hath the issue, (and hath not rinsed, venta, his hands in water,) he shall wash, wλvvel, his clothes, and bathe himself, ovσetaι to owμa, in water."† Perfectly agreeable to which, is the observation of Dr. Duport: "The grammarians remark a difference between λονειν, and πλύνειν, and νιπτειν ; that λονειν is spoken of the whole body, tλven of garments and clothes, and νιπτειν of the hands.” Λουω and βαπτίζω are used by the Seventy as equivalent. For thus it is written: "Go, and wash, λovσal, in Jordan seven times.-Then went he down, and DIPPED himself, eßantiσato, seven times in Jordan, according to the saying of the man of God."§ As to βυθίζω, καταβυθίζω, and δυπτω, according to Trommius, they are not so much as once used in the Septuagint; and as to καταδυνω and καταποντίζω, though used by the Seventy, yet in a sense quite foreign to the nature of a positive rite. For instance: "Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned (кαTEдonov; but other copies

* Sometimes also the face, both in the Seventy and in the New Testament. See Gen. xliii. 31, and Matt. vi. 17.

+ Lev. xv. 11; see also verse 5, 8, 13, 21, 22, 27; chap. xvi. 26, 28; and xvii. 15; Numb. xix. 7, 8, 19.

In Mr. Parkhurst's Greek Lexicon, under the verb Aouw. Vid. Mintert, sub voce Niwww. § 2 Kings v. 10, 14.

read, kateπovtiσev;) in the Red Sea. The depths have covered them: they SANK into the bottom, kaтeduσav eis. Bubov, as a stone.' Why wilt thou SWALLOW UP, KATATTOVTIČEιs, the inheritance of the Lord? Far be it, that I should sWALLOW UP, KaтаяоvтIw, or destroy."† So, in the New Testament, κaтαдovτw is used only in the sense of sinking in the deep, and of drowning. Thus, for instance, concerning Peter, when walking on the sea: "He was afraid; and beginning to SINK, KaTaToνTIČEσdαL, he cried, saying, Lord, save me!"" It were better for him that a millstone were hanged about his neck, and that he were drowned, katanovτion, in the depth of the sea." Bubig is used likewise in the Apocrypha, and in the New Testament, for sinking in the deep, and for drowning. Thus an apocryphal author: "When they were gone forth into the deep, they DROWNED, eßubitav, no less than two hundred of them."§-Thus an evangelist: "They came and filled both the ships, so that they began to SINK, Bubiceσbai aura." -Thus the apostle Paul: "They that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which DROWN, Bulicovσ, men in destruction and perdition."¶ -And thus Clemens Romanus: "Pharaoh and his host, and all the rulers of Egypt-were drowned, eßuliolnoar, in the bottom of the Red Sea, and perished."** Hence it appears, that all those Greek verbs which are selected by Mr. Horsey, except durтw, manifestly convey the idea of danger, of injury, or of destruction to the subject upon which an agent performs the action that is naturally expressed by them; yet of these terms, he thinks it probable that our Lord would have chosen one or another, had he designed to confine his followers to the practice of immersion! As if no word could be decidedly for

dipping, if it did not, in its primary acceptation, denote sinking in the deep, or drowning! With much greater critical propriety might he have mentioned λouw, than any of the words proposed; because that is the verb which, above all others, the seventy translators adopted, to signify the bathing of the whole body. Yet here, alas! the old exception would have recurred; for λovw signifies to wash; and washing, they would have said, may be performed by pouring or sprinkling. From what the learned assert, concerning the native and obvious acceptation of ῥαντίζω, εκχεω, βαπτίζω, and most of the terms Mr. Horsey has mentioned, there seems to be much the same difference between them, as there is between sprinkling, pouring, dipping, and drowning, in our own language.

But what would Mr. Horsey and others have said, had any of his chosen terms, except duтw, been used by our Lord to express that immersion about which we contend? They would soon, I suppose, have exclaimed: "What, will nothing satisfy our opposers, but plunging a candidate for the appointed rite into a gulf, or the sea! Nothing short of what will put life itself into the most imminent danger! Must we always go to the sea, or to some abyss of water, to administer the ordinance! Severe, harsh, terrifying! The very thought shocks our feelings and plunges us in horror. Impossible, that the law of our gracious and condescending Lord should be rightly understood by these dismal and cruel plungers. It must have another meaning; for common sense requires it."Here a secondary and remote acceptation of the word in question (suppose καταδυνω, or καταδυω,) would have been sought. In which case, two copies of the Septuagint version of Psalm cxix. 136, would have furnished them with an instance much to their purpose: for there the word katedvσav is used to express a copious flow and fall of tears; which might have been very

happily applied to prove, that the term, among other acceptations, means to sprinkle: Nay, they might have pleaded the use of the word by the author of the Apostolical Constitutions, Basil the Great, Chrysostom, Theophylact, Damascene, and other ecclesiastical Greek writers, as tantamount to the term Banтis.† For, as no one doubts but they had a tolerable acquaintance with their own language; as nobody dreams of their administering baptism, by plunging people into the depths of the sea; and as Mr. Horsey thinks he has proved that the word baptize signifies to sprinkle; so it follows, by an easy consequence, that the verb kaтadvvw, stubborn and terrifying as it may appear, would have been quite as pliable and obliging to our opponents as the term Barrica. There is reason to think, however, that it would be a much easier task for any one to prove, that Bantiw signifies, in certain connections, to sink in the deep, or to drown and destroy; than that it is ever used by Greek authors to express the idea of pouring or of sprinkling a few drops of water on the head or the face. See No. 52, 55, 64, and the note subjoined to No. 82.-Agreeable to which is the language of Damascene, and of Tertullian. By the former, Noah's flood is called a baptism; and by the latter, the baptism of the world.

Mr. Horsey, when pleading the want of a word more decidedly expressive of plunging than Banrıçw is, reminds me of an evasion sometimes used by Arian subscribers to the Thirty-nine Articles of the English church. "Had the compilers, or imposers," they say, "intended to have been more determinate upon any point, they ought to have been more explicit and par

*See Bos's Septuagint.

† See No. 1 of this Chap. Suiceri Thesaur. Eccles. sub voce, Avadu; and Spanhemii Dub. Evang. pars: iii. dub. xxiv. p. 70.

Apud Suicerum, Thesaur. Eccles. tom: i. p. 623.