I NOW proceed to baptizo itself, the word foreordained by the Messiah to indicate his will in this sacred ordinance.

      Meanwhile, we have not forgotten that the meaning of baptizo, as well as bapto, is a question of fact, to be decided by impartial and disinterested witnesses, whose testimony is to be fairly stated, candidly heard, and impartially weighed, before the case is finally adjudicated.

      My witnesses are so numerous that I must call them forth in classes, and then hear them in detail. I shall first summon the Greek lexicographers, the most learned and most competent witnesses in this case, in the world. These gentlemen are, and of right ought to be, inductive philosophers. Philology is the most inductive of all sciences. The meaning of a word is ascertained by the usage of those writers and speakers whose knowledge and acquirements have made them masters of their own language. From this class of vouchers we have derived most of our knowledge of holy writ, and of all that remains of Grecian literature and science. We, indeed, try the dictionaries themselves by the classics, the extant authors of the language. We prove or disprove them by the same inductive operation by which we ascertain the facts of any science, mental or physical. [122]

      I will rely exclusively upon the most ancient, the most impartial, and the most famous lexicographers. I therefore prefer those on my respondent's side of the question to those on my own, and I prefer them who lived and published before the controversy became so rife as it has been during the present century.

      1. We shall first hear the venerable Scapula, a foreign lexicographer, of 1579. On bapto, the root, what does this most learned lexicographer depose? Hear him: "Bapto--mergo; immergo, item tingo (quod sit immergendo)." To translate his Latin--To dip, to immerse; also, to dye, because that may be done by immersing. Of the passive baptomai he says, "Mergor, item lavor--to be immersed, to be washed." Of Baptizo--"Mergo seu immergo, item submergo, item abluo, lavo--To dip, to immerse; also, to submerge or overwhelm, to wash, to cleanse."

      2. Next comes the more ancient Henricus Stephanus, of 1572. Bapto and baptizo--"Mergo seu immergo ut quae tingendi aut abluendi gratia aqua immergimus--To dip or immerge, as we dip things for the purpose of dyeing them, or immerge them in water." He gives the proper and figurative meanings as Scapula gives them.

      3. We shall next hear the Thesaurus of Robertson. My edition was printed at Cambridge, 1676. It is the most comprehensive dictionary I have ever seen. It contains 80,000 words more than the old Schrevelius. It is, indeed, sometimes titled Cornelii Sehrevelii Lexicon Manuale Graeco-Latinum Copiosissime Adauctum. His definitions are generally regarded as the most precise and accurate. He defines baptizo by only two words--mergo and lavo--one proper and one figurative meaning--to immerse, to wash.

      4. Schleusner, a name revered by orthodox theologians, and of enviable fame, says, (Glasgow ed. 1822,)--"1st. Proprie, immergo ac intingo, in aquam immergo. Properly it signifies, I immerse, I dip, I immerse in water. 2d. It signifies, I wash or cleanse by water--(quia haud raro aliquid immergi ac intingi in aquam solet ut lavetur)--because, far the most part, a thing must be dipped or plunged into water that it may be washed." Thus he gives the reason why baptizo figuratively means to wash, because that it is frequently the effect of immersion.

      5. After Schleusner, we shall hear the distinguished Pasor. My copy is the London edition of 1650. "Bapto et baptizo-- [123] Merge, immerge, tingo--quod sit immergendo, differt a dunai quod est profundum peters et penitus submergi."

      Again he adds--"Comparantur afflictiones gurgitibus aquarum quibus veluti merguntur qui miseriis et calamitatibus hujus vitae conflictantur, ita tamen merguntur ut rursus emergant." All of which we translate as follows:--"To dip, to immerse, to dye, because it is done by immersing. It differs from dunai, which means to sink to the bottom and to be thoroughly submerged."

      Metaphorically, in Matthew, afflictions are compared to a flood of waters in which they seem to be immersed who are overwhelmed with the miseries and misfortunes of life; yet only so overwhelmed as to emerge again.

      6. After these venerable continental authorities we shall now introduce a few English lexicographers, both general and special. Parkhurst's Lexicon for the New Testament deposes that baptizo, first and primarily, means to dip, immerse, or plunge in water; but in the New Testament it occurs not strictly in this sense, unless so far as this is included in "to wash one's self, be washed, wash the hands by immersion or dipping in water." Mark vii. 4, Luke xi. 38. To immerse in water or with water, in token of purification from sin and from spiritual pollution; figuratively, "to be immersed or plunged into a flood or sea, as it were, of grievous afflictions and sufferings." So the Septuagint and Josephus use it--he anomai me baptizei--Iniquity plunges me into terror.

      7. Next comes Mr. Donnegan, distinguished and popular in England and America. "Baptizo--to immerse repeatedly into a liquid, to submerge, to sink thoroughly, to saturate--metonymically, to drench with wine, to dip in a vessel and draw. Baptismos--Immersion, submersion, the act of washing or bathing. Baptistees, (a baptist,) one who immerses, submerges. Baptisma, an object immersed, submerged, washed, or soaked."

      8. Rev. Dr. John Jones, of England, deserves the next place, at least in rank. Bapto he defines, "I dip, I stain;" and baptizo, "I plunge, I plunge in water, dip, baptize, bury, overwhelm."

      9. Greenfield, editor of the Comprehensive Bible, the Polumierian New Testament, &c., &c., whose reputation as a New Testament lexicographer is well known, says--"Baptizo means to immerse, immerge, submerge, sink." I. N. T. "To wash, [124] perform ablution, cleanse, to immerse, baptize, and perform the rite of baptism."

      10. Two Germans of distinction may be next heard. Professor Rost, whose reputation is equal to that of any other German linguist, in his standard German Greek Lexicon, simply defines bapto by words indicating to plunge, to immerse, to submerge.

      11. Bretshchneider, said to be the most critical lexicographer of the New Testament, affirms that "an entire immersion belongs to the nature of baptism. This is the meaning of the word: for in baptizo is contained the idea of a complete immersion under water, at least so is baptisma in the New Testament."

      12. Bass, an English lexicographer, for the New Testament, gives baptizo "to dip, immerse, plunge in water; to bathe one's self; to be immersed in sufferings or afflictions."

      If Pickering could be regarded as a new or distinct lexicographer, we should add his testimony, as it is corroborative of the above. He gives baptisma "immersion, dipping, plunging; metaphorically, misery or calamity with which one is overwhelmed."

      13. I shall conclude this distinguished class of witnesses from the high school of lexicography with the testimony of Stokius, who has furnished us with a Greek and Hebrew clavis--one for the Hebrew and one for the Greek Scriptures. My edition is the Leipsic, of 1752. This great master of sacred literature says, "Generatim ac vi vocis intinctionis ac immersionis baptizo notianem obtinet. Speciatim proprie est immergere ac intingere in aquam;" which we translate, "Baptizo generally, and by the force of the word, indicates the idea of simply dipping and dyeing; but properly it means to dip or immerse in water." He defines baptisma in a like manner--"It generally denotes immersion and dyeing; but by the innate force of the term, it properly imports immersion or dipping of a thing in water, that it may be washed or cleansed." And mark especially the following frank declaration of this distinguished theologian and critic:--"The word is transferred to denote the first sacrament of the New Testament, which they call the Sacrament of Initiation--viz, baptism. In which sacrament those to be baptized were anciently immersed in water, as now-a-days they are only sprinkled with water, that they may be washed from the [125] pollution of sin, obtain the remission of it, and be received into the covenant of grace as heirs of eternal life."

      So depose these thirteen great masters on the native, original, and proper meaning of the word in debate: to whose testimony I might add several others, were it not that they are but a monotonous repetition of those already presented.

      But to sum up this class of evidence, and to show from the highest source of American theological authority that I have neither misquoted nor misinterpreted the verdict of this illustrious jury of thirteen unchallenged judges, I will quote the words of Professor Stuart, of the Andover Theological School:--"Bapto, Baptizo mean to dip, plunge, or immerge into any liquid. ALL LEXICOGRAPHERS AND CRITICS OF ANY NOTE ARE AGREED IN THIS."¹ He is my American apostle, standing to this argument as Paul stood in comparison with the original twelve--himself the one only Apostle to the Gentiles, though the thirteenth as respected the original twelve selected of and for the Jews.

      Before dismissing this class of witnesses, it is pertinent to my proposition that I state distinctly three facts:--

      1. These lexicographers were not Baptists, but Pedobaptists.

      2. Not one of them ever translated any of these terms by the word sprinkle.

      3. Not any one of them ever translated any of these terms by the word pour. Consequently, with all their prejudices, they could find no authority for so doing, else doubtless they would have done it.

      My readers will, I hope, pardon the introduction of so many Greek and Latin words. The occasion demands it. From the course pursued by our neighbouring denominations, we are compelled to lay the corner-stone of our superstructure not only deep in the earth, but upon a solid Greek basis. The foundation being laid on a Grecian rock, and the wall above-ground, our labours will, we hope, be more intelligible, and consequently more agreeable and more interesting to us all.

      We have, then, the unanimous testimony of all the distinguished lexicographers known in Europe and America, that the proper and everywhere current signification of baptizo, the word chosen by Jesus Christ in his commission to the Apostles, is to [126] dip, plunge, or immerse; and that any other meaning is tropical, rhetorical, or fanciful. This being so, then our first proposition must be undoubtedly true. But besides these, I have various other classes of witnesses to adduce in solemn confirmation of the testimony of this most learned, veritable, and venerable class of men.

      But it will be asked, "On what authority are dictionaries to be received?" It will be answered, On the suffrage of the learned. Again, "On what principle are the suffrages of the learned obtained?" It is responded, On their own knowledge of the agreement of the definitions with the usage of the standard writers of the language. Then we are thrown at once upon the common use of those writers who are regarded as competent judges of their own language at the times in which they lived. By an examination of these, we come inductively to a proper understanding of any particular word.

      Happily for us, this work has been, in a good measure, done already, at least much of it has been done by Dr. Gale, of England; Dr. Alexander Carson, of Ireland; Professor Stuart, of Andover, and others who preceded them; and even some of us have done a little at it, and can do some more. No word, indeed, in the Greek language has already been more rigidly canvassed and more accurately traced than baptizo, and none more satisfactorily established. I can only give a specimen of the classic, literal, and figurative usus loquendi in the case of baptizo and its root bapto:--

      1st. Of the proper meaning of baptizo:--

      "Lucian, in Timon, the man-hater, makes him say--'If I should see any one floating toward me upon the rapid torrent, and he should, with outstretched hands, beseech me to assist him, I would thrust him from me, baptizing (baptizonta) him, until he would rise no more.'"

      "Plutarch, vol, x. p. 18. 'Then plunging (baptizon) himself into the lake Copais.'"

      "Strabo, lib. 6, speaking of a lake near Agrigentum, says 'Things that elsewhere cannot float, do not sink (baptizesthai).' In lib. 12, of a certain river he says--'If one shoots an arrow into it, the force of the water resists it so much, that it will scarcely sink (baptizesthai).'"

      "Polybius, vol. iii. p. 311. ult., applies the word to soldiers passing through water, immersed (baptizomenoi) up to the breast."

      "The sinner is represented by Porphyry, p. 282, as baptized [127] (baptizetai) up to his head in Styx, a celebrated river in hell. Is there any question about the mode of this baptism?"

      "Themistius, Orat. iv. p. 133, as quoted by Dr. Gale, says--'The pilot cannot tell but he may save one in the voyage that had better be drowned (baptisai), sunk into the sea.'"

      "The Sibylline verse concerning the city of Athens, quoted by Plutarch in his life of Theseus, most exactly determines the meaning of baptizo. Askos baptizee dunai de toi on themis esti."

      "Thou mayest be dipped, O bladder! but thou art not fated to sink."

      "For our ship," says Josephus, "having been baptized or immersed in the midst of the Adriatic sea."

      "Speaking of the murder of Aristobulus, by command of Herod, he says, 'The boy was sent to Jericho by night, and there by command having been immersed (baptizomenos) in a pond by the Galatians he perished.' The same transaction is related in the Antiquities in these words: 'Pressing him down always, as he was swimming, and baptizing him as in sport, they did not give over until they entirely drowned him.'"

      "Homer, Od. i. 392: As when a smith dips or plunges (baptei) a hatchet or huge poleaxe into cold water, viz. to harden them."

      "Pindar, Pyth. ii. 139, describes the impotent malice of his enemies, by representing himself to be like the cork upon a net in the sea, which does not sink: As when a net is cast into the sea, the cork swims above, so am I unplunged (abaptistos); on which the Greek scholiast, in commenting, says: 'As the cork ou dunei, does not sink, so I am abaptistos, unplunged, not immersed. The cork remains abaptistos, and swims on the surface of the sea, being of a nature which is abaptistos; in like manner I am abaptistos.' In the beginning, of this explanation, the scholiast says: 'Like a cork of the net in the sea, ou baptisomai, I am not plunged or sunk.' The frequent repetition of the same words and sentiment, in this scholium, shows, in all probability, that it is compiled from different annotators upon the text. But the sense of baptizo in all is too clear to admit of any doubt."

      "Aristotle, de Color. c. 4, says: By reason of heat and moisture, the colours enter into the pores of things dipped into them, (tou baptomenou.) De Anima, iii. c. 12: If a man dips (bapsei) any thing into wax, it is moved so far as it is dipped. Hist. Animal. viii. c. 2, speaking of certain fish he says: They cannot endure great changes, such as that, in the summer time, they should plunge (baptosi) into cold water. Ibid. c. 29, he speaks of giving diseased elephants water to drink, and dipping (baptontes) hay into honey for them."

      "Aristophanes, in his comedy of The Clouds, act i. scene 2, represents Socrates as gravely computing how many times the distance between two of its legs a flea could spring at one leap; and in order to ascertain this, the philosopher first melted a [128] piece of wag, and then taking the flea, he dipped or plunged (enebaphes) two of its feet into it," &c.

      "Heraclides Ponticus a disciple of Aristotle, Allegor. p. 495, says: When a piece of iron is taken red hot from the fire, and plunged in the water (udati baptizetai), the heat, being quenched by the peculiar nature of the water, ceases."

      "Herodotus, in Euterpe, speaking of an Egyptian who happens to touch a swine, says: Going to the river [Nile] he dips himself (ebaphe eauton) with his clothes."

      "Aratus, in his Phaenom. v. 650 speaks of the constellation Cepheus, as dipping (baptoon) his head or upper part into the sea. In v. 858, he says: If the sun dip (baptoi) himself cloudless into the western flood. Again, in v. 951. If the crow has dipped (ebapsato) his head into the river," &c.

      "Xenophon, Anab. ii. 2, 4, describes the Greeks and their enemies as sacrificing a goat, a bull, a wolf, and a ram, and dipping (baptontes) into a shield filled with their blood, the Greeks the sword, the Barbarians a spear, in order to make a treaty that could not be broken."

      "Plutarch, Parall. Grace. Rom. p. 545: speaking of the stratagem of a Roman general, in order to insure victory, he says: He set up a trophy, on which, dipping his hand into blood (eis to aima--baptizas), he wrote this inscription &c. In vol. vi. p. 680 (edit. Reiske), he speaks of iron plunged (baptomenon), viz. into water, in order to harden it. Ibid. p. 633, plunge (baptison) yourself into the sea."

      "Diodorus Siculus, edit. Heyne, iv. p. 118: Whose ship being sunk or merged (baptistheises). Some other editions read baptistheises plunged into the deep, which is a good gloss."

      "Plato, De Repub. iv. p. 637, represents dyers, who wish to make a permanent colour, as first choosing out wool, sorting and working it over, and then (baptousi) they plunge it, viz. into the dyestuff."

      "Epictetus, iii. p. 69. ed. Schwiegh., in a fragment of his work says: As you would not wish, sailing in a large ship adorned and abounding with gold to be sunk or immerged (baptizesthai), so," &c.

      "Hippocrates, p. 532, edit. Basil: Shall I not laugh at the man who sinks (baptisonta) his ship by overloading it, and then complains of the sea for engulfing it with its cargo? On page 50, to dip (baptein) the probes in some emollient. Page 51, dipping (bapsasa) the rag in ointment, &c. Page 104, cakes dipped (embaptomenoi) into sour wine. Page 145, dipping (baptoon) sponges in warm water. And in the same way in all parts of his book, in instances almost without number."

      "Heraclides, Allegor., says, When a piece of iron is taken red-hot from the fire and plunged (baptizetai) into water."

      "Heliodorus, vi. 4. When midnight had plunged (ebaptizon) the city in sleep." [129]

FIGURATIVE USE.

      "Plutarch. Overwhelmed with debts (bebaptismenon)."

      "Chrysostom. Overwhelmed (baptizomenos) with innumerable cares."

      "Lucian, iii. page 81. He is like one dizzy and baptized or sunk (bebaptismeno)--viz. into insensibility by drinking."

      "Justin Martyr. Overwhelmed with sins (bebaptismenos)."

      "Aristotle, de Mirabil. Ausc., speaks of a saying among the Phenicians, that there were certain places beyond the pillars of Hercules, which when it is ebb-tide, are not overflowed (me baptizesthai), but at full-tide are overflowed (katakluzesthai); which word is here used as an equivalent for baptizesthai."

      "Plato, Conviv. p. 176. I myself am one of those who were drenched or overwhelmed (bebaptismenon) yesterday, viz. with wine. In another place: Having overwhelmed (baptisasa) Alexander with much wine. Euthydem. p. 267, ed. Heindorf. A youth overwhelmed (baptizomenon), viz. with questions."

      "Philo Judaeus, vol. ii. p. 478. I know some, who, when they easily become intoxicated, before they are entirely overwhelmed (printeleos baptisthemai), viz. with wine."

      "Diodorus Siculus, tom. i. p. 107. Most of the land animals that are intercepted by the river [Nile] perish, being overwhelmed (baptizomena); here used in the literal sense. Tom. i. p. 191: The river, borne along by a more violent current, overwhelmed (ebaptise) many; the literal signification. Tom. i. p. 129. And because they [the nobles] have a supply by these means [presents], they do not overwhelm their subjects with taxes."

      Many instances are given by Stuart, Carson, and others, in which bapto signifies to dye. It is, indeed, useless to array these, inasmuch as there is now no longer dispute on that subject. Since Messrs. Carson and Stuart's essays on this subject, it is agreed among the learned of all parties that bapto and baptizo do differ only in one point, not formerly observed by the lexicographers themselves; and that point is, that BAPTO IS NEVER USED TO DENOTE THE ORDINANCE OF BAPTISM, AND BAPTIZO NEVER SIGNIFIES TO DYE. In the radical and proper import, it is abundantly evident that they are isodunai, exactly the same as to signification.

      But it has been urged that bapto and baptizo have a classic and a sacred use--that they mean one thing in common classic Greek, and another in the Septuagint Old Testament, in the apochryphal books, and in the apostolic writings--that the synagogue and classic use is different. [130]

      As truly might they affirm that matheteuo and didasko, the other terms in the commission, have two meanings--one for the Bible, and another for all other books; and thus take from us at once the key of interpretation. I cheerfully admit the provincial and idiomatic acceptation of terms, and that sometimes words have some shades of meaning in the Hebrew and Greek Scriptures which are not common in other books: still, this admission has much more to do with phrases and particular modes of expression than with the exact meaning of words. When any man in debate assumes that a word means sprinkle in the Bible and dip in all other books, or that any term is specifically different in its acceptance there from its current use elsewhere, I demand the proof: clear, ample, and satisfactory proof. But, while that is withheld, I must withhold confidence in his judgment and respect for him as a scholar. But no one has yet shown that baptizo, or its root bapto, has any other specific meaning in the Bible than in other writings.

      I demand an induction of all the occurrences of these words in Holy Writ from the person who assumes that ground; and also an effort from him to affix to them in any of these occurrences a meaning necessarily different from their current use. This, I presume, can never be done; and, therefore, by a real scholar, will never be attempted.

      Baptizo is found but twice in the Old Testament. The first of these, says Mr. Stuart, means to immerse, dip, or plunge. I Kings v. 14: "Naaman plunged himself seven times into the Jordan." This was the way that he obeyed the precept, "Go wash (lousai) thyself seven times in the Jordan."

      The second means figuratively to overwhelm. "My iniquity overwhelms me," (me baptizei.) Isa. xxi. 4. No exception as yet.

      It is found but twice in the apochryphal books of the Old Testament. Of Judith, chap. xii. 5, it is said, "she went out by night and washed (ebaptizeto) herself in the camp at the fountain of water." In Sirach, xxxi. 25, there occurs the expression baptizo menos apo nekroon. He who is cleansed from a dead carcase and toucheth it again, what doth he profit by his washing? too loutree autou. According to the law, Numbers xix. 19, the unclean was never cleansed until he bathed himself in water. These instances, therefore, constitute no exception from the established meaning of the word in classic and common use. [131]

      Professor Stuart gives all the places where bapto is found in the Septuagint. Bapto is found in Lev. iv. 6; ix.; xiv. 6; xiv. 51; xi. 32, translated dip and plunge. In Num, xix. 18; Deut. xxxiii. 24; Josh. iii. 15; Ruth ii. 14; 1 Sam. iv. 27; 2 Kings viii. 15; Job ix. 31; Ps. lxviii. 23. In these passages it is, with the exception of once plunge, always dip; and amongst the plunged and dipped are vessels, mattresses, and persons.

      Bapto is used to indicate "to smear or moisten by dipping," says Professor Stuart, three times: Lev. iv. 47; xiv. 16; Ex. xii. 22. It once signifies to tinge or colour, Ezek. xxiii. 15--tiarai baptai--coloured turbans. The text is, however, doubtful. It is found translated wet or moisten, twice; Dan. iv. 36 and v. 21. "His body was moistened, or wet, with the dew of heaven."

      Of nineteen occurrences of bapto in the Old Testament, it is once translated colour, twice wet, twice plunge, and fourteen times dip. The only question remaining, is, How is baptizo translated in the New Testament, in which it is found eighty times?

      Bapto, with its compound embapto, is found six times in the New Testament; baptizo is found eighty times; baptismos, four times; baptisma, twenty-two times; and baptistees, fourteen times; in all one hundred and twenty-six times. In the common version, bapto and embapto are always translated dip; baptizo is twice translated wash; baptismos is three times translated washing; baptisma and baptistees are never translated, but transferred--the former into baptism, and the latter into baptist. They are never translated by any of the words sprinkle, pour, or purify. Why this family of five distinguished members, occurring one hundred and twenty-six times in one small volume, should, in two of its members, occurring jointly thirty-six times, never be translated at all; and why the main branch, baptizo itself, consecrated by the commission to a most important purpose, should, in eighty times, have been translated only twice, and then by a term so vague as wash; and baptismos three times by washing,--is a very curious problem left for future discussion and development.

      Meantime, from the induction, both sacred and classical, now given,--and of the classical but a specimen of what is available has been given,--may we not, without farther argument, satisfactorily conclude that the lexicographers whose testimony we [132] have heard had, from the usus loquendi--the well-established law of public usage--ample authority for the uniform translation of these words in their proper, original, and primitive sense, by the terms plunge, dip, or immerse, which they have so unanimously and so decidedly given them in all their statements?

      It is with the proper and unfigurative, and not with the fanciful and rhetorical meaning of words, we have to do in all positive institutions. Sir William Blackstone has truly said, (and who is higher authority than he?)--"The words of a law are generally to be understood in their USUAL AND MOST KNOWN SIGNIFICATION; not so much regarding the propriety of grammar; as their general and popular use: but when words bear either none or a very absurd signification, if literally understood, we must a little deviate from the received sense of them."² Bishop Taylor has also well said, "In all things where the precept is given in the proper style of laws, he that takes the first sense is the likeliest to be well guided. In the interpretation of the laws of Christ, the strict sense is to be followed." Dr. Jonathan Edwards, the greatest of American Presbyterian theologians, has truly said, "In words capable of two senses, the natural and proper is the primary; and, therefore, ought, in the first place and chiefly, to be regarded." A greater still, Vitringa, has said, "This is accounted by all a constant and undoubted rule of approved interpretation, that the ordinary and most usual signification of words must not be deserted, except for sufficient reasons." To similar effect declare Sherlock, Waterland, Owen, and Dr. Cumming, as quoted in Booth's Defence of his Pedobaptism Examined, vol. 3, London, 1792, p. 253-256.

      Before dismissing this subject, we must yet hear Turretine, the systematic standard theologian of the orthodox schools of Presbyterianism. His words, fairly translated are, "It is acknowledged by all that we should never depart from the proper and native signification of words, except for the weightiest and most urgent reasons."³ We shall conclude with Dr. Benson, another favourite:--"What can be more absurd than to imagine that the doctrines or rules of practice which relate to men's everlasting salvation should be delivered in such ambiguous terms as to be capable of many meanings?"⁴ Well does the [133] English Pirie say, "Law," and as fully developed in chapter III, of this work, "requires words and phrases of the most ascertained and unequivocal sense."

      If seven such names as are here given are not valid authority on the proper interpretation of laws and positive institutions, to whom shall we hearken? Their testimony being admitted, and the plain and unanimous testimony of the lexicographical jury above given, on the proper, current, and popular use and meaning of baptizo, can any one show reason why we should not, a second time, regard my first proposition as fully proved? All the dictionaries give dip or immerse as the proper, common, and current use of baptizo; and all our quotations from some thirty of the most classic authors, as well as from the canonical Greek Scriptures of the Old Testament, sustain them in so doing. And that the proper, common, and current use of words is to be always preferred and adopted in the interpretation of laws and ordinances, is attested by a host of witnesses of the highest authority, and sustained by Horn and Ernesti in their canons of interpretation. I repeat: must we not, then, conclude that immersion, and immersion only, is Christian baptism, according to the mind and will of our Lawgiver and Judge?

[CBAC 122-134]