baptism. Among all these, there are but four where this word is used. It is not certain that baptism is the thing intended in these; but if it is, yet no argument can be drawn from them in favour of immersion; but perhaps the contrary. Let us consider them. One is in Heb. x. 23. Let us draw near having our body washed, (leloumenoi soma, being washed in the body) with pure water. Now a person is washed in his body, though water be only poured on a part of it. Thus when the woman poured ointment on Christ's head, she is said to have anointed his body. And this washing is, in the preceding clause, expressed by sprinkling.Having our hearts sprinkled from an evil conscience, and our body washed with pure water. Another passage is in Titus iii. 5. He hath saved us (dialoutrou) by the washing of regeneration, and renewing of the Holy Ghost, which he hath shed, or poured on us. Now if baptism is here intended by the washing of regeneration, this text affords a plain argument for affusion or pouring in baptism. For this washing denotes the renewing of the Holy Ghost, which is poured on us; and therefore, that there may be some resemblance between the sign and the thing signified, baptism should be performed by pouring. The phrase of the pouring of the spirit is an allusion to the pouring of water in baptism. A third passage is in Eph. v. 26. That he might sanctify it (the church) having cleansed it with the washing of water by the word. Now if baptism be here intended by washing, then the church is said to be sanctified and cleansed by the baptismal washing: But how this washing is performed, whether by sprinkling or plunging, is still the question. The Apostle says,* sprinkling—sanctifieth to the purifying of the flesh. If then we will allow the Apostle to interpret his own phrases, it is sprinkling that . sanctifies and cleanses the flesh, and consequently is the washing intended, when the church is said to be sanctified and cleansed by the washing of water. In the 51st Psalm, 2d verse, the Psalmist prays, Wash me tho Heb. ix. 13, roughly from mine iniquity and cleanse me from sin. He adds verse 7. the Greek it is sprinkle me) Purge me, (in and I shall be cleansed. What in the 2d ver. is called washing thoroughly, is in the 7th ver. called sprinkling; and the latter is said to cleanse, as well as the former. The other passage is in 1 Cor. vi. 11. But ye are washed, but ye are sanctified, &c. This is so nearly parallel to the former, that the same remarks are applicable to both, and therefore nothing further needs to be added.-It appears, I think, that the word which our author chiefly depends on to prove immersion entirely fails him, and finally determines in favour of affusion. This now is the result of our inquiry. The word baptizo, is never used in all the Old Testament, where bathing the body is commanded. It is often used in the New Testament, for sprinkling or pouring. This is the usual, if not the only word for baptism. It is used to be sure, in nearly sixty passages. The word louo, is sometimes used for bathing the body, but never certainly used for baptism. There are but four pas sages, where it is pretended to be so used; and even here it is plainly synonymous with pouring or sprinkling, as it is also on other occasions. It is indeed very remarkable, that the writers of the New Testament, when they speak of the christian ordinance of baptism, have generally (if not always) avoided that word, which in the Septuagint is sometimes used for bathing the body; and chosen a word of a more general signification; and if they have ever used the former, they have joined with it sprinkling or pouring, as if it were on purpose to teach us, that plunging the whole body is a ceremony not required under the gospel. II. I apprehend we may obtain some satisfaction in the point before us, if we attend to those passages of scripture, in which the uses of baptism are manifestly alluded to. 1. One use of it is to represent the sanctifying influence of the spirit. Christians are said to be born of water and of the spirit; and to be saved by the washing of regeneration and renewing of the Holy Ghost. Peter says to the convicted Jews, Be baptized and ye shall receive the gift of the Holy Ghost.* The influence of the Spirit represented in baptism, is often expressed by pouring and sprinkling; as in the before cited passages to Titus, and to the Hebrews. The renewing of the Holy Ghost, which he hath poured on us. Having the heart sprinkled from an evil conscience. This pouring out of the Spirit is called, being baptized with it. That promise, Ye shall be baptized with the Holy Ghost, is said to have been fulfilled. when Christ shed or poured forth the Spirit.† 2. Baptism represents the forgiveness of sins. Hence these directions. Be baptized for the remission of sins-Be baptized and wash away thy sins. Our sins are washed The blood of Christ He hath washed us away in Christ's blood. cleanseth from all sin. from our sins in his own blood.§. And this application of Christ's blood is expressed by sprinkling. Ye are come-to Jesus the mediator of the new covenant and to the blood of sprinkling. Elect according to the foreknow *Acts ii. 38. Acts ii. 38. and xxii. 16. Acts i. 5. and ii. 33. |