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show that all of the above came from the Apostles, and were in practice as early as pedobaptism.
10. Finally, as there are no directions in the Bible respecting infant baptism, each one makes his own rules. Hence the schisms and dissensions among the defenders of it. One says it ought to be administered only to the children of believers; another says it may be given to children when but one of the parents is a professor; a third says, it may be administered on the faith of the grandfather; a fourth says it may be given to any infant, if sponsors will appear for it; a fifth, says that all infants are born holy, therefore they should be baptized irrespective of parents or sponsors. Some say that baptism saves the infant's soul; others deny this. Some say that Roman Catholic baptism is valid, others will rebaptize them. Some say that infants should be baptized, because they are members of the church; others say they should be baptized to make them church members; and these, as every man of reading knows, are but an index to the angry and endless debates, which arise from infant baptism. “ Thus saith the Lord, stand ye in the ways and see; and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.”—Jeremiah vi. 16.
While it is thus evident that infant sprinkling is not an institution of heaven, nor a means of grace, and therefore not to be practiced; we would exhort you to dedicate your children to God by solemn prayer and Christian instruction, according to the New Testament; and in view of an approaching judgment, and the worth of their souls, we would intreat you to labor early and faithfully for their salvation.
Prepositions. MR. SAWYER says that éis ano &x év have power to change βαπτω into χέω λουω ραντιζω; his argument in plain English is this ; the prepositions out, from, in, into, have power to change the verb dip, into dip, pour, wash, or sprinkle. To prove that Bantu tıs ( dip into,) means dip into, he quotes from the Septuagint Lev. iv. 6: ix. 9: xiv. 6: and he might have added from the New Testament, Matt. xxviii. 19: Mark i, 9: Acts viii. 16-38: Acts xix. 3-5:1Cor. xii. 13.
Mr. S. says, page 3—17, "that ano does not meanin and out of, but from and with. Hence when this preposition follows the verb fantiču it shows that the liquid employed, is used in some other way than by dipping.” To prove that ano does not mean out of, he quotes Matt. iii. 16. “Jesus when he was baptized went up straightway ano (out of) the water.” Mark i. 10; “Jesus was baptized of John in Jordan, and straightway coming up ano out of the water." But if these passages prove any thing, they prove Mr. Sawyer sadly mistaken. To show that ano does not mean in, and that it even has power to change Banta, dip, into sprinkle, he quotes four texts from the Septuagint, in which he says the word Bantu is followed by anto. Ex. xii. 22, " And ye shall take a bunch of hyssop και βαψαντές απο του αιματοσ, and dip it in the blood." Lev. iv. 17, syar Bayeu d 'legevş tov doxtvlov ano TOV ALMatos, and the priest shall dip his finger in (some of the blood.* Lev. xiv. 16, “tau Bayer tov dantuhov tov dežcov ano no slavou, and the priest shall dip his right finger in the oil.” Deut. xxxiii. 24, “Bayou ev shaca tor toda apier dip his foot in oil.” It is obvious that payer is not followed by ano in Deut. xxxiii. 24, but by av; henee this text is not only misrepresented, but misquoted, and in the other three, the inviolate meaning of panta dip, is preserved, and ano rendered in: and it is a singular fact, that at Lev. xiv. 15, 16, the three words pour, dip and sprinkle occur in succession, to describe three distinct acts of the same service; thus showing their contradistinction in Hebrew and Greek, as well as in English. We presume Mr. Sawyer made the best selection he could, yet so far from disproving immersion, he has altogether sustained it; for the six texts quoted by him read, “dip in, dip in, dip in, dip in, went up out of the water, coming up out of the water."
Mr. Sawyer has made equally wretched work with ax and ev. (See his CRITICAL DISSERTATION, p. 14 --17.) He assures us that ev means at or with; hence baptizing εν ιορδανης and εν υδατι means baptizing with Jordon, and baptizing at water. But as he admits, p. 3, that the meaning of partita is to dip, it must be obvious to every reader, that dipping with Jordan, and dipping at water, is as foreign from scripture language, as it is from common sense. To reply in particular to each of Mr. Sawyer's errors, would swell this volame beyond its design; therefore we say, the English language has about fifty prepositions, to each of which have been given from five to thirty different meanings, and the law of languages allows the use of one preposition for another. Thus, “I lodge at the City Hotel. That is, I lodge in, not in the street by the side of the Hotel.” The Greeks have but eighteen prepositions. It is therefore more necessary that one should often be changed for another, and that each should be used in several varieties. Still, every preposition has its appropriate use. The primary meaning of sx is out of; but it has five other meanings; ev
is in, but it has eleven other meanings ; eus means into, yet it has eleven others. Still, all grammarians say that each preposition has but one primary meaning, into which all the other significations arising from figurative or analogical relations may be resolved. · But as Mr. Sawyer prefers deciding the meaning of words by the inspired text, (see p. 2,) we will examine, a few chapters of the Septuagint, where baptism is not the subject matter of discourse. Genesis i. 1 : xv agxa “ in, not near to the beginning ;" verse 11, “Whose seed is ev avtw, in, not at or near by;" verse 12, “Whose seed was sv avtw, in, not at itself;" verse 14, “And God said, Let there be lights av tw Otepuuari, in, not at the firmament. It is true that our translators have rendered ev with, at Matt. iii. 11: Mark i, 8: and a few other places; and it is equally true, that in doing so they have taken the twelfth meaning instead of its primary. Gen. vii. 1: Come thou and all thy house siç tnv xißwtov, into, not on or by the ark. Psa. ix. 17 : The wicked shall be turned eis, into; not at 'or near by hell. Prov. iii. 4: Who hath ascended up eis, into, not on or by heaven. Dan. vi. 16: Daniel was cast 815, into, not towards the lion's den. Jonah i. 12 : Jonah was cast eis, into, not near to the sea. Matt. v. 13: And the herd ran violently down a steep place sig inn Balassav, and were choked in, not at or by the sea, on dry ground. Matt. xxv. 46: These shall go away aus, into, not upon everlasting punishment, and the rightopus eis, into, not towards life eternal. Mark i. 9.: Jesus was baptized of John eis, into, not by or towards Jordan Acts viii. 39: Philip and the eunuch came up ex tov idatos, out of the water. But enough has been said, to show that Mr. Sawyer's views of Greek prepositions would ruin the Bible.
Mosaic Baptisms & Kings v. 10: Elisha said unto Naaman, Go and tuny, hovsar, bathe in Jordan seven times. The word here used in Hebrew and Greek is one which definite ly means to wash the whole body, in distinction from those words used to denote washing of clothes or parts of the body, as hands, face, or feet. Verse 14: Then vent he down and bu, dipped himself seven times in Jordan, according to the saying of the man of God. Parallel cases of washing by dipping constantly occur in the Old Testament, and frequently in the New. Acts xxii. 16: Arise and BartioQı xai atrolouças, de immersed, and wash away thy sins. Rom. vi. 4: Therefore we Suvetoomuev, are buried with him by baptism. The plural pronouns, we and us, evidently include Paul with others baptized. So Paul declares that he was immersed. Had Naaman and Paul understood 1977 and louçar as Mr. Sawyer does, (p. 5,) " the joint action of pouring and affusion,” they would not have been sau, Evvdantw, immersed, buried in water. ... The Jews so far from understanding 320 and Bantuan to mean pouring or sprinkling, even understood txt, bathe, and dovo, wash, to mean immerse, as is evident from their best ancient authors, and the concessions of able pedobaptists. : ... 1. “Every person baptized or dipped, whether he were washed from pollution, or baptized unto proselytism, must dip his whole body at one dipping; and wheresoever in the law washing of the body or gat. ments is mentioned, it means nothing else."~Maimo nides Mikvaot, chapt. 3. .
“ Although the baptism practiced by John and tbe apostles did not in all circumstances resemble thone