Baptism in its mode and subjects

Front matter

P-

PRINCETON, N. J.

Agnciv Coll. on Baptism, No.

Preface

Nothing can be farther from the intention of the following Work, than to widen the breach among Christians of different denominations, or to minister to the increase of a sectarian spirit. There are two extremes which I wish to avoid — on the one hand, a spirit of liberalism that supposes the Christian his own master, and hesitates not to sacrifice the commandments of God to the courtesies of religious intercourse — on the other, that sort of dogmatism that finds all excellence in its own party, and is reluctant to acknowledge the people of the Lord in any denomination but its own. Liberality of sentiment is not a phrase which I admit into my religious vocabulary ; for though I love and acknowledge all who love the Lord Jesus, I hold myself as much under the law of God in embracing all the children of God, as in forming the articles of my creed. My recognition of all Christians I ground on the authority of Jesus. To set at nought the weakest of Christ's little ones, I call not illiberal, but unchristian. To disown those whom Christ acknowledges, is antichristian disobedience to Christ. But while I gladly admit, that many who differ from me with respect to baptism, are among the excellent of the earth, I cannot, out of compliment to them, abstain from vindicating this ordinance of Christ. This would show greater deference to man than to God. " Every plant," says Jesus, " that my heavenly Father hath not planted, must be plucked up." To permit the traditions of men to pass for the ordinances of God, is injurious to the edification of Christians, and disrespectful to Christ.

VI PREFACE

Some are diverted from the examination of this subject, by considering it as a thing of small moment, and that time is better spent in schemes of general usefulness. That baptism is a thing of small moment, is an opinion that is not likely to have been suggested by the accounts of it in the Scriptures. It is an ordinance that strikingly represents the truth that saves the soul ; and is peremptorily enjoined on all who believe. But were it the very least of all the commandments of Jesus, it demands attention and obedience at the hazard of life itself. Nothing that Christ has appointed, can be innocently neglected. To suppose that schemes of general usefulness ought to take the place of the commandments of God, is a direct affront to the wisdom and power of Jehovah. Saul alleged that he had substantially obeyed the word of the Lord, though he spared Agag, the king. of Amalek, and a part of the spoil for a burnt-offering; but the answer of the prophet ought for ever to deter from the exercise of a discretionary power, with respect to the commandments of God : " Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice ; and to hearken, than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry : Because thou hast rejected the word of the Lord, he hath also rejected thee from being king."

Many seem alarmed at controversy, and shrink from it as opposed to the spirit of the Gospel. It is, no doubt, a grievous thing, that controversy should be necessary ; but as long as error exists, it is impossible to avoid controversy, except we value peace more than truth. Can we forget that the whole life of Christ and his apostles was a scene of never-ending controversy ? He who was love itself, contended constantly against the errors of his time. There is not a truth or an ordinance of the Gospel that Christians can hold without opposition. From the manner of revelation, it seems evidently the design of God to manifest what is in man ; and to leave an opening to discover the opposition to his wisdom in the minds even of his own people, as far as it exists. The arguments that are opposed to the truth on any subject of revelation, have their effect on the mind, not from their intrinsic

PREFACE. \'ii

weight, but from their adaptation to the corruptions of the heart. We yield to them, because what they are designed to establish is more agreeable than that to which they are opposed. Of this we have a remarkable example in the disobedient prophet at Bethel. When he was sent to denounce the judgments of the Lord against Jeroboam's altar, he was forbidden to eat or drink in the place. Yet, after refusing the hospitality of the king, he suffered himself to be deceived by another prophet. " Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee ; neither will I eat bread nor drink water with thee in this place. For it was said to me by the word of the Lord, Thou shalt not eat bread, nor drink water there, nor turn again to go by the way that thou earnest. He said unto him, I am a prophet also, as thou art, and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drink water." Many things might be plausibly said to justify or excuse this unhappy man. But the Lord did not excuse him. " Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, but earnest back, and hast eaten bread, and drunk water, in the place of the which the Lord did say to thee, Eat no bread, and drink no water ; thy carcase shall not come unto the sepulchre of thy fathers." It behoves those who change the mode and the subjects of baptism, to consider this awful example. If Christ has commanded his disciples to be baptized on their belief of the truth, who can change it into the baptism of infants ? If he has commanded them to be immersed, who can change it into pouring or sprinkling ?

In stating the evidence on my own side, and in refuting the arguments of my opponents, I have from first to last proceeded as if I were on oath. I have never allowed myself to use artifice, or to affect to despise an argument which I found myself unable to answer. This is a resource in many controversialists, that is both disingenuous and mean. I have not used one argument to convince others, that has not with myself all the weight which I wish

V1U PREFACE.

it to have with them. I am not conscious of forcing one line in the word of God. I have no temporal interest to serve, by establishing my views of baptism. Interest and reputation are both on the other side.

False first principles, and false canons of interpretation, lie at the bottom of most false reasoning and false criticism. This is remarkably verified in the reasonings and criticisms of my opponents, which I have examined. The reader will find innumerable instances in which I substantiate this charge. Criticism can never be a science until it founds on canons that are self-evident. When controversy is conducted on both sides in this way, truth will soon be established. My dissertation on the import of the word baptizo, I submit with confidence to the judgment of the really learned. If I have not settled that controversy, there is not truth in axioms.

I earnestly entreat my brethren to consider the subject with patience and impartiality. Though it may injure the temporal interest of many of them, yet there is a hundred-fold advantage in following the Lord. It would give me the greatest pleasure in being the means of leading others to correct views on this subject. But I know human nature too well to be sanguine. Something more than the strength of argument is necessary to bring even Christians to understand the will of their Lord. However, should I not make a single convert, I shall not be disappointed. My first desire is to approve myself to my Lord. If I please him, I hope I shall be enabled to bear not only the enmity of the world, but the disapprobation of Christian brethren. I expect my reward at his appearing. The motto I wish to be engraven on my heart is " Occupy till I come."

Introduction

As in the baptismal controversy I have taken the side opposed to interest and popularity, I could have no temptation to become a Baptist. Knowing the strength of prejudice on the other side, and the odium attached to truth on this question, I have, from the commencement of the examination of the subject, acted with the utmost caution and deliberation. I have no pleasure in reproach or persecution. To me, it was a very serious sacrifice to change my views on this question. All the other points in which I differ from the dominant sects of this country, do not give so much offence to the world, as does the difference on the subject of baptism. I anticipated the end, I counted the cost, and I am daily paying the instalments. In the present work, I have, at great length, laid the evidence before my readers, both in proof and refutation. In both I have acted with integrity and candour. I have, in every line, written as in the sight of God, and with the full impression that I shall give account. It is no light matter to attempt to influence the views and conduct of the Lord's people as to any part of his will. Nothing I wish more to avoid than, in the day of God, to be fomid to have led his people away from his truth and ordinances. I have not used an argument winch has not the weight on my own mind, which I wish it to have on my reader's. I have not overlooked a single objection from a conviction of its difficulty, nor given it an evasive or sophistical answer. If truth is my client, I

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X INTRODUCTION.

shall not affront her by an unworthy defence. I despise sophistry on all subjects : when employed on the work of God I loathe and abhor it. I am not indifferent to the approbation of honest and sound-minded men ; to these I confidently appeal. But my ambition is, to be recognised by Jesus as the defender of his truth, "when he shall come to be glorified in his saints, and to be admired in all them that believe."

I have thought it necessary to premise some observations on the nature of the burden of proof. If they are sound they will be of immense importance on any subject. It is a thing on which controversialists appear to be universally mistaken. As it is essential to the manifestation of truth, it is not possible that it can be either optional or conventional.

The nature of the testimony of the Fathers, with respect to the meaning of the word which designates the ordinance, I have pointed out. It is only as they testify as to the meaning of the word in the time of the Apostles, that they can be called in as witnesses. The word might have received any number of secondary meanings after this period without affecting the question at issue. To speak of meaning conferred by progress of ideas after the institution of the ordinance, as being applicable for proof on this subject, is at the utmost verge of absurdity.

In order to make the work more agreeable and useful to the English reader, I have not printed a single Greek word: and there is hardly a criticism which men of a sound mind without learning may not understand and estimate. My canons and my criticisms generally apply to all languages, and require nothing in the reader but patience and a sound judgment. The only thing which I regret in following this plan is, that it prevents me from using much valuable evidence supplied to me by my friends from the testimony of modern Greek, &c.

To a highly respectable individual who sent me his views against the perpetuity of Baptism, I reply, that I had originally intended to treat on this point, but, on consideration, I found that it did not lie before me, and would require to be treated in a separate work.

I give a similar answer to many other friends who have sug-

INTRODUCTION. XI

gested points which they wished to be handled. I wish to avoid anything but what is essential to my main object. A writer who attempts to do every thing at once, will do nothing well.

Some of my antagonists speak as if I were a most bigoted and intolerant Baptist. In replying to them I have taken no notice of this. I despise misrepresentation ; in the end it can do no injury. So far from fostering a sectarian spirit, no one can more thoroughly abhor it than I do. It mars the progress of the truth, which with every Christian ought to be paramount to all things; it dishonours Christ and his people ; and it does injury even to the cause which it is designed to favour. While I defend what I consider truth, with respect to this ordinance, I cordially embrace every lover of the Lord Jesus, and concede to him the same privilege that I take to myself. In my mind it is a heinous sin to despise the very weakest of all the children of God; and if ever Christian union was important, it is so in the present time, when all the machinations of the Prince of darkness are employed in combination to destroy the truth. I am as warm an advocate for Christian union as I am for Baptism. I am fully convinced that, if Christian union were fully understood and acted on by Christians in general, right views of Baptism would soon prevail. Among all the causes that prevent Christians from impartial and earnest inquiry, a sectarian spirit is the chief: it shuts them out from confidential intercourse with one another, and disinclines them to think of the subject.

Many seem to think that zeal for any of the things in which Christians differ, is inconsistent with zeal for Christian union. Accordingly, while some, on the one hand, from zeal for their peculiarities, are unfriendly to Christian union, others, on the other hand, from zeal for Christian union, think themselves bound to undervalue and neglect the things in which Christians differ. Nothing can be more unfounded and dishonourable to truth than this. On the contrary, the greatest zeal for a particular opinion is quite consistent with the utmost regard for Christian union. Christian union is not founded on perfect agreement with respect to all the will of God, but agreement about the truth that unites them all in one body in Christ. No difference consistent with this, can

Xll INTRODUCTION.

really separate them. I press my views on my brethren : if I succeed, I do them service ; if I fail, I discharge my duty, but have no cause of complaint against them. They are not accountable to me, and it is the essence of popery to assume any authority but that of argument. In the field of battle, I strike in earnest, but even then it is the arguments, or the talents, or the harmony of my opponent, at which I aim. I never judge the heart ! I am united in heart with all who are united to Christ.

Chapter I. The Burden Of Proof

Importance of ascertaining on which side the necessity of proof lies : Archbishop Whately's opinion on this subject: use of the term Presumption, 1. — Caution necessary in using lexicons : The affirmer bound to advance proof, 2. — Lord Chancellor King's opinion as to the burden of proof, 4. — Archbishop Whately's opinion of Presumption, and his illustrations from procedures at law, &c, 5. — Pernicious principle of relieving the prevailing faith from the burden of proof, 8. — Authors of the Reformation, 11. — Episcopacy: Infant baptism, 12 — Archbishop Whately's paradox, 15. — Change in itself neither good nor evil, 16.

Chapter II. The Mode Of Baptism

MEANING OF THE WORD BAPTO :— DIFFERENCE BETWEEN BAPTO AND B.iPTIZO.

Section I. — The word bapto, from which is formed baptizo, signifies primarily to dip ; and as a secondary meaning, derived from the primary, it denotes to dye. Difference between bapto and baptizo, 18. — Dr. Gale's opinion on this subject: Bapto never used to denote the ordinance : Baptizo never signifies to dye, 19. — The force of the termination zo: Meaning of baptizo in classical authors, 20. — Baptizo applied to an object lying under water, 21 — Interpretation of baptizo by Mr. Robinson, of Cambridge, 22. — Professor Porson's interpretation of the word, 23. — Proper method of ascertaining the meaning of a word, 23. Section IL — Examples from Greek authors to show that the word bapto signifies mode, and that the idea of water is not in the word at all. Examples from Theocritus, 24. — Aristotle, Moschus, ^Elian, 25. — Jamblichus, Suidas, 26. — Aristophanes, Dionysius of Halicarnassus, Matt. xxvi. 23. — Lycophron, Sophocles, 27.

Section III. — Examples to illustrate the mode

From Theocritus, 27.— Euripides, Aristophanes, Harpocratian, Aristotle, 28.— Herodotus, Aratus, Aristotle, Homer, the book of Ecclesiasticus, 29.— Anacreon, Herodotus, from the Old and New Testament, 30—33. Section IV. — Examples in which bapto has been supposed to signify to wash ; but in all of which it retains its own peculiar meaning. Examples from Aristophanes, 33.— Herodotus, Hymns of Callimachus, 34.— Dan. iv. 30, and vi. 21.— Dr. Gale's remarks on this passage, 35.— Dr. Cox's replv to Mr. E win g respecting this passage, 36.— Quotations from Virgil, 38, 39.

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Section- V. — Examples from Hippocrates to show that bapto means to dip.- in one case only signifying to dye, 39.

Odd view of a passage in Hippocrates given in the Appendix to E wing's Essay on Baptism, 40.

Section VI. — Examples where bapto means to dye. From JEhan, Nicolas of Damascus, ^Esehylus, 45 — Dr. Gale's observations on this subject, 46. — The occurrence of the word in the Battle of the Frogs and Mice, 48.

Section VII. — The derivatives of bapto, both in the primary and secondary meaning, prove that it denotes immersion.

Examples from Sophocles, Lucian, Pindar, 49. The compounds of bapto and the proposition with which it is construed, 50. — Examples from Hippocrates, Dioscorides, 51.

Section VIII. — Instances in which bapto is used figuratively.

Examples from Aristophanes, 51. — Quotation from Marcus Antoninus Pius, 52. Section EX. — That bapto signifies to dip, is strongly confirmed by the circumstance, that dyeing, which it also imports, was usually performed among the Greeks and Romans by immersion.

Quotations from Seneca, Plato, 53. — Pliny, Septuagint, Hebrew and Chaldee versions : Remarks on tingo in the Latin, 54.

Section X. — Examples of the occurrence of baptizo, to show that the word always signifies to dip ; never expressing anything but mode. The authority of Lexicons, 56. — Important canon: Examples of baptizo from Polybius, 57. — Strabo, Plutarch, Diodorus Siculus, Lucian, Porphyry, 58. — Homer, Heraclides Ponticus, Themistius, Septuagint, 59. — Remarks on Naaman's dipping in the Jordan, 60. — Vossius and Turretine on a passage in Plutarch, 61. — Remarks of Mr. Ewing's learned friend: Quotations from iEsop, Josephus, 62. — Hippocrates, 64.— Polybius, Dio, Porphyry, Diodorus Siculus, 65.

Section XL — Baptizo never signifies to wash, except by dipping ; and is never used to denote purification by sprinkling.

Quotations from Ecclesiasticus, 66. — Luke xi. 38, Mark vii. 4, p. 67. — Dr. Campbell's opinion with regard to nipto and baptizo, 68. — Mr. Ewing's translation of Mark vii. 4, p. 69. — Washing of beds, 71. — Important canon, 72. — Difference of opinion between Dr. Campbell and Mr. Ewing respecting Mark vii. 4, p. 74. — Abyssinian custom, 76. — Judith xii. 7, p. 77.

Section XII The determination of the literal meaning of baptizo from its figvr

rative applications.

Baptizo never alludes to pouring, 78 — Baptizo applied in its figurative sense to drunkenness, sleep, &c, 80. — To debt, 83. — Quotations from Josephus, &c. 84.— The figurative baptism of our Lord, Matt. xx. 22. — The baptism of the Spirit, 87.

Section XIII. — Examination of Mr. Ewing's System.

Mr. Ewing derives the English word pop from the Greek bapto.- The meaning

CONTENTS. XV

of a word to be determined by its use in the language, and not by its origin, 87 — 89. — Mr. Ewing's theory assigns to bapto, as a primary meaning, a signification which it in no case possesses : Canon of criticism, 89. — A word that applies to two modes can designate neither, 90. — The construction of the words in connexion with bapto opposed to Mr. E.'s theory, 94. — Mr. Ewing's mistake with regard to the effect prepositions have in composition with verbs, 96. — Mr. E.'s rules of interpretation unreasonable, 99. Section XrV. — The baptism of the Spirit.

The baptism of the Spirit a figurative expression, having a reference to immersion : The pouring out of the Spirit : The literal sense of a word a guide to its figurative applications, 104. — Pouring out of the Spirit not literal, 105. — Things that are different confounded, 108. — The falling of the Spirit on the disciples in the house of Cornelius, 113 — Authority of Milton, 114. — Mr. Ewing's explanation of the figurative baptism that was fulfilled in the sufferings of Christ, 115. — Passage through the Red Sea figuratively called a baptism, 119. — Dr. Wardlaw's remarks upon this passage, 120.

Section XV. — The syntax of Baptizo, and the circumstances in which the word is found.

Matt. iii. 11 examined: Meaning of the Greek preposition en, 121. — John baptizing in the Jordan, 124. — Going down into and coming up out of the water, 126. — Rebekah going down to the well, 127. — Baptism of the Eunuch, 128. — Mr. Ewing's explanation of Acts viii. 38, &c, 129. — Meaning of eis and ek, 131. — Dr. Wardlaw's remarks on en, eis, and ek, 132. — Appeal to common sense, 133. — Examination of the examples in Mr. Ewing's Appendix of ek and apo, 134. — Canon of criticism, 141. — John baptizing in Enon, 141.

Section XVT. — Evidence from the Scripture explanations of the ordinance. Rom. vi. 3 : — Mr. Ewing's explanation of this passage, 142 — 144. — Mr. Ewing's assertion that preparatory rites are called " burial," 148. — Quotations from Josephus, Moschus, Homer, and Herodotus on the subject, 149. — Meaning of sumphutoi, planted together, 154. — Dr. Wardlaw's explanation of Rom. vi. 3, contradictory to Mr. Ewing's, 155. — The Apostle's figure, 158. — 1 Cor. xv. 29, favourable to the Baptists, 163. — Born of water and the Spirit, 164.

Section XVII. — Strictures on Mr. Ewing's Miscellaneous Remarks on the Hypothesis of Immersion.

Immersion not indecent or indelicate, 165 — Argument from the scarcity of water at Jerusalem answered, 166 — Baptism of Paul and of the Philippian jailer, 168.

Chapter III. The Subjects Of Baptism

Section I. — The subjects of Baptism obvious from the apostolical commission Matt, xxviii. 19, p. 169.

XVI CONTENTS.

Believers oniy to be baptized : Infants necessarily excluded by the terms of the commission: Dr. Wardlaw's reply to this, 170 — 173. — Remarks on Mark xvi. 16. — That believers only are to be baptized clear from that into which they are said to be baptized, 173. — Clear also from the command to teach the

baptized, 174 The baptism of John perfectly coincident with the apostolic

commission as to mode and subjects, 175. — Mr. E wing's observation on John's baptism, 178. — Peter's preaching baptism on the day of Pentecost, 179. —

The baptism of Simon proceeded on the supposition of his faith, 180 The

baptism of households, 181. — Baptism of Lydia's household, 183. — Baptism alleged to take the place of circumcision, 185. — Children addressed in the apostolic epistles, 187. — Dr. Wardlaw's statement that Baptists never baptize households, 189. — Reply to Mr. Ewing on the baptism of households* 190. — The house of Stephanas, 193. — Reply to Mr. Ewing's question why Baptists do not practise family baptism, 1 94. — Mr. Ewing's appeal to the feelings, 195. — " Salvation is come to this house" 196. — Little children brought to Jesus, 198. — Mr. Hallet's remarks on "Of such is the kingdom of heaven," 198. — "The promise is unto you and your children," 203. — The promise of the Spirit, 205 1 Cor. vii. 12—14, p. 207.

Section II. — Evidence as to the subjects derived from allusions to baptism, 211.

Section- ni. — Abrahamic covenant, 214.

Infants not saved by the new covenant, 215. — Infants not saved by the covenant with Abraham, 217. — The promises of the covenant of Abraham not exactly the same to his seed as to himself, 220. — Circumcision not intended to seal anything personally to those who received it, 225. — To all infants circumcision equally unsuitable as a seal, 227.— Baptism not come in the room of circumcision, 228. — The right of children to baptism founded on the faith of their parents, erroneous, 230. — Argument for circumcision being inapplicable to females, 231. — Reply to the assertion that there is no direct evidence that women partook of the Lord's supper, 231. — All the ordinances of the Jewish church abolished, 233. — Baptism not the seal of the new covenant, 234.

Chapter IV

REPLY TO MR. BICKERSTETH.

Section I. — False inference from the order in which Dr. Carson has treated of the mode and subjects of baptism, 238.

Section II. — Mr. B. denies that the word baptizo means to dip only, 242.

Section III. — The creed of the Churchman with respect to baptism, 244.

Section IV. — Mr. B.'s remarks fan Dr. Carson's opinion of the meaning of bapto and baptizo, 249.

Section V. — Remarks on Dr. Carson's views with respect to the subjects of baptism, 253.— The meaning of the term disciple, 257< — Our Lord's commission to teach (disciple) all nations, 259.

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Chapter V

REPLY TO DR. HENDERSON.

Section I. — Dr. Henderson's false principles of interpretation, 262

Section tt— Mr. Ewing's " admirable classification !" of the meanings of baptizo,

266.

Section m.— The Syric translation, 276.

Chapter VI. Reply To The Congregational Magazine

Section I. — Examination of the statement that baptizo signifies to purify, and that the word has other meanings besides immerse, 280.

Section II. — The context of the word baptizo in the New Testament, 290. — Multitude of meanings given by the writer to bapto and baptizo, 295. — The force of the prepositions used with baptizo, 297.

Section IV. — Baptizo applied to the minds of men : their spirits are said to be baptized, 309

Section V. — The writer's exposition of the meaning of baptizo in the passages in which it occurs, 313.

Section VI. — The writer's interpretation of the word in the Septuagint, 317. — Remarks on Matt. vii. 3, &c., 321. — Baptism at the Red Sea, 328. — John's Baptism, 331. — Baptism with the Holy Spirit and with fire, 333. — Difficulty started as to the number baptized by John, 335.

Section VII. — Prepositions construed with the verb, 337. — The meaning of en and apo, with examples, 337. — Ek, 340. — Argument from John iii. 23, 344. — Argument from baptism taking place at rivers, 346.

Section VIII. — Difference alleged between baptisma and baptismos, 346.— Baptism and repentance alleged to coincide, 348.

Section LX. — The writer's explanation of the passages which refer to baptism, 349. — Difficulty started as to the baptism of the three thousand, 354.

Section XV Dr. M. dismisses the argument from 1 Pet. iii. 20, 21, on the

ground that there was no immersion of Noah and his family, 388. Section XVI.— Dr. M.'s opinion, that to lay stress on rites is superstitious and

dangerous, 389.

Section XVII. — Conduct of Peter on Christ's washing his disciples' feet, 391. Section XVIII. — Dr. M.'s assertion that the tendency of the Baptists insisting on

immersion is to superstition and abuse, 391.

Section XIX. — Dr. M.'s assertion that it is plain from the history of the ordinance, that immersion is not essential to valid baptism, 392.

Section IX.— Difficulty started by Mr. H. in connexion with the baptism of the Eunuch, 410

CONTENTS. XIX

Section- X. — Rom. vi. 1, and Col. ii. 12, p. 411. — Baptism of the three thousand, 414. — Baptism of the jailer, 414. — Baptism of Paul, 415 — Of Cornelius, 416, Immersion alleged not to be essential to valid baptism, 416.

Section XI. — Mr. Hall's argument from Justin Martyr, 417

Section XII.— Mr. H. demands proof that the early Christians considered immersion essential to baptism, 417.

Chapter IX

REPLY TO MR. MUNRO.

Section I. — Mr. M.'s remarks on Dr. Carson's interpretation of Heb. ix. 10, p. 421. Section H Mr. M.'s exploits at the Red Sea— his reference to Exod. xxiv. 3—8,

&c, 421.— Pouring out of the Spirit, 422.— On Cohii. 12, p. 423.— Baptism

at Enon, 424. — Baptism of the Eunuch, 425.

Section IV. — Argument from 1 Cor. xii. 13, p. 437. — Mr. B.'s argument from the

relation which the words baptize and purify have to forgiveness of sins, 438.

— Argument from Josephus, 440.

Section V — Argument from Heb. ix. 10, p. 442. Section- VI. — Argument from Tobit vi. 2, p. 444. — Mr. B.'s remarks on the word