sons, and the baptism of proselytes."-Lightfoots Works, vol. 2, p. 121.

That Judith washed, is probable; but it is not contained in the text. Does it follow, because baptism is performed for the purpose of washing, that baptism and washing are the same thing? Mr. Sawyer might just as well give cool as the rendering of fanrigo, because hot iron is fartigo, (dipped,) to cool it. Judith's washing or cleansing was but an effect of immersing herself; and it is a notorious fact, that fountains in that hot climate were uniformly provided with conveniences for bathing; and if she simply wished to sprinkle her feet, or wash her hands, why did she go under the cover of night?

Ecclesiasticus xxxiv. 25: “ He that βαπτιζόμενος από sxqov washeth himself after the touching of a dead body, if he toucheth it again, what availeth his washing?" Mr. Sawyer says, p. 7, " The mode of cleansing designated is that prescribed by Moses, Numb. xix. 19, and consists of sprinkling and washing, but not imersion or dipping." But that this ceremonial bathing was total immersion, is evident from the fact that it is denoted by a dip or immerse, in the Hebrew.

"The baptisms with the Jews were not by sprinkling. The Hebrew dip cannot possibly signify sprinkle; baptism is never in the New Testament compared with Levitical sprinklings, but with the death and resurrection of Christ."-Starck's Hist. of Bapt. p. 8.

That sprinkling is named at Numb. xix. 19, is true; and so is bathing. These were two distinct actions, and both were enjoined: first sprinkle with the water of purification; and then immerse in water. We do not contend that the Levitical sprinklings were immersions; but that their bathings were, is evident, not only from this text, but also from Levit. xv. 5, 8, 11, 13, 21, 22, 27: xvi. 26-28: xvii. 15, 16: Numb. xix.

7, 8, 19: Levit. xiv. 9: xvi. 4, 24: xxii. 6: Deut. xxiii. 11: 2 Chron. iv. 6.

"Unclean persons were immersed, and purified by sprinkling."-Theodoret com. on Heb. ix. 10.

"In proselyte baptism, the male after circumcision is led into the water, and completely immerses himself" --Schneckenburger, Pros. Bapt. p. 141.

"As in the Jewish custom the persons stood in the water, and having been instructed, and entered into a covenant to renounce all idolatry and take the God of Israel for their God, then plunge themselves under the water; it is probable that the rite was thus performed at Enon." Dr. A. Clark's comment on John iii. 23.

Mr. Sawyer next quotes Mark vii. 3, 4: "For the Pharisees and all the Jews, except they viчovтaι, (wash their hands,) oft, eat not, holding the traditions of the elders; and (when they came) from the market, ex cept they Bartisantai, (immerse themselves,) they eat not; and many other things there be, which they have received to hold, as the Bantisuovs (immersing) of cups and pots,brazen vessels and of xhivov, (beds.) Mr. Sawyer says, p. 10, that these persons and things were not immersed, but sprinkled, and assigns as a reason, "the unreasonableness of baptizing beds." But on this principle he could as well decide that, Gen. vii. 15, "two of all flesh wherein is breath of life" did not go into the ark; and, Col. ii. 9, the fullness of the Godhead bodily did not dwell in Jesus Christ. The fact that Bantisovrai (they immerse) is used in the 4th verse to distinguish the action from viyavrai, (they wash hands,) in the 3d verse, fully proves that they did immerse themselves.

Again, this washing of hands was done by all the Jews, young and old, male and female, at each time of eating; while the immersion (verse 4) was only per formed by the individual who had been at the market,

which probably did not occur more than once a week; and in addition to etymology and circumstances, we have the testimony of the most able Jewish writers, who were eye witnesses to the Jewish ceremonies. "If the Pharisees touched but the garments of the common people, they were defiled all one as if they had touch ed a profluvious person, and needed immersion."-Misna Chagi, chap. 2, sec. 7.

"In a laver which holds forty seahs of water, every defiled man dips himself, except a profluvious man; and in it they dip all unclean vessels."-Maimonides Hilch. Mikvaot, chap. 9, sec. 5.

"Mark vii. 4: They bathed their whole persons.' Vatablus Prof. of Hebrew in Paris.

"John ii. 6: There were set there six water pots, &e. They were placed there, some of them for the cleans ing of cups and tables, and others for such purifications as required the immersion of the whole body."— Dr. Macknight's Harmony, sec. 19.

That the cups, pots, &c. were immersed, is evident. *He that buys a vessel for the use of a feast, of a gentile, whether a molten or glass vessel, they dip them in the waters of the laver, and after that they may eat and drink in them; and such as they use for cold things, as cups and pots and jugs, they wash them, and dip them and they are free for use; and such as they use for hot things, as cauldrons and kettles, (brazen vessels,) they heat them with hot wa ter, and scour them, b and immerse them.". Maimonides Hilch. Abot, Hatumaot, chap. 12, sec. 6

Jewish beds were very different things from our beds. They were such as a man just recovered from the palsy could take under his arm and carry home with him. Matt. ix. 2-6: Mark ii. 9: John v. 11, 12; and that they were immersed there can be no doubt. Jewish writers, who ought to understand their own laws and language as well as Mr. Sawyer, say,

"A bed that is wholly defiled, if

he dips it part by part, it is pure.”—Misna celim, chap. 18, sec. 5, “ĦODD ON 72 if he dips the bed in it, (the pool of water,) although its feet are plunged into the thick alay, (at the bottom of the pool,) it is clean.

7 a pillow or bolster of skin, when a man lifts up the ends or mouth of them out of the water, the water which is within them will be drawn; what shall he do? he must dip them, and lift them up by their fringe."-Misna Mikvaot, chap. 7, sec. 7.

The original law for immersing all these things is at Levit. xi. 32: xiv. 6--8: Numb. xxxi. 23, 24; but to this law many traditions were added.

The above immersions of persons, vessels and beds, fully explain Heb. ix. 10: Siagogous fantisμois, divers washings; which were not different actions, as pouring, sprinkling, and immersing, but immersions on divers subjects and different occasions. That faлtioμois; verse 10, does not mean or include sprinkling, but stands opposed to it, and means immersion, is evident from the fact that Paul drops faлtigua, immerse, and und uses garriga, sprinkle, verses 13, 19, 21, of the same chapter.

"Divers immersions and ordinances concerning the flesh."-Macknight's Translation.

"Jewish baptism is a solemn rite, instituted by God, in which proselytes of both sexes, in the presence of three.credible witnesses, are dipped in water.”—Reiskius.

The Talmud Tract, Repudii, speaking of Jethro, Moses' father-in-law, says, "he was made a proselyte by circumcision and immersion in water."

Mr. Sawyer's effort, p. 12, to identify bao dip, nyn wash, and sprinkle, is as unsuccessful as his attempt, p. 13, to find Barrigo in the Septuagint, at Ex xxix. 4: Levit. viii. 6: xiv. 4-9: Numb. viii. 6: xix. 17-19.

Mr. Sawyer says, p. 11, "During a large part of the year, and in many parts of the country, water is, extremely scarce," so that immersion could not be performed. Deut. viii. 7: "For the Lord thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths, that spring out of the valleys and hills." Palestine is about 200 miles long and 80 wide; bounded on the west by the Mediterranean sea. The springs of Jordan lie west of the city of Dan, in the north of Palestine. The lake Phila is 12 miles south of Dan; 15 miles further south is lake Samechon, 7 miles long and 4 wide: 28 miles further south is the sea of Galilee, 13 miles long and 5 wide; and still further south is the Dead Sea, 76 miles long and 18 wide, (Josephus' War, Book 4, chap. 8, sec, 4,) or 24 miles long and 7 wide, (Brown's Bible Dictionary.)

The RIVERS of Palestine are the Jordan, 160 miles long, 30 yards wide, and so deep that a miracle was wrought to let the Jews cross it; Joshua iii. 14–16: 2 Kings ii. 14; the river Kishon Judges iv. 7—13 ; the river Aaron, Deut. iii. 16; the river Gad, 2 Sam. xxiv. 5; the river Jabock, Joshua xii. 2. The BROOKS Cherith, 1 Kings, xvii. 3; Eschol, Numb. xiii. 23, 24; Jeruel, 2 Chron. xx. 16: Besor, 1 Sam. xxx. 10; Kidron, 2 Sam. xv. 23: John xviii. 1; Gaash, 2 Sam. xxiii. 30; Kishon, 1 Kings xviii. 40." And in a country so abounding with hills as Canaan, it is probable that valleys and brooks were seldom separate." (Brown's Bible Dictionary.) There were also many Pools, as the Pool of Samaria, 1 Kings xxii. 38; the Upper Pool, 2 Kings xviii. 17 : the King's Pool, Neh. ii. 14; the Lower Pool, Isa. xx. 9; the Old Pool, Isa. xxii. 11; the Pool of Bethesda,