Βαπτιζω, has been said to signify immergo and _exclusively_ when applied to sacred baptism. And this is necessary to establish immersion as the only mode. The question is not, therefore, whether Βαπτιζω, sometimes signifies to immerse, but _whether it never signifies any thing else_. This can be proved, it is presumed, by no Lexicographer, and no version of the New Testament. In the New Testament it is taken in different senses, for example we read of a Baptism with _the Holy Ghost and with fire_. It is therefore a _generic_ term and not _specific_, as _immerse_ cannot be substituted for it in all places. If a specific Greek term signifying to _plunge_ had occasionally been used for it, in the New Testament, yet baptism being in our Saviour’s commission to his disciples, should not have been confined to one mode, but this is never the case. The numerous admissions of our divines, that Βαπτιζω, primarily signifies to _immerse_, and which are disingenuously collected to impose on the ignorant; do not weaken our cause, as they did neither influence the practice nor sentiments of those who used them. If Βαπτιζω, signifies to _immerse totally_, or _partially_; to dip, to cleanse, or purify, &c. it leaves the mode to our convenience or choice; and reason also accords, that the mode is unimportant with respect to moral defilement.—Porphery has “Βαπτιζεται μεχρι κεφαλης.” The oracle said “Βαπτιζη _him as a bottle_” (of leather, which could swim) “_but it is not lawful to plunge him wholly under water_.” Strabo says, “Βαπτιζομενων _up to the waist_.” Aristotle says “Βαπτεικαι ανθιζει τηνχειρα,” _it stains and renders florid the hand_. Aristophanes says, “Βαπτομενος Βραχειοις,” _stained with tawny colours_. Homer says, “¨Εβαπτετο δ᾽᾽ αιματι λιμνω,” _And the fountain was tinged with blood_. Rev. xix. 13. “Ιματων Βεβαμενον αιματι.” Isaiah xxi. 4. “_Fearfulness_ Βαπτιζει _me_.” Footnote 60: Διαφοροις βαπτισμοις. Footnote 61: The promulgation of this command marks a new and important era in the history of the church and of the world. These words may be considered as the public and formal abrogation of the Mosaic economy; and the authoritative annunciation of the new order of things under the gospel. The first communications of divine truth, through Adam and Noah, were made indiscriminately to the human family; but, in both instances, the precious deposit was generally adulterated, and nearly lost. The wisdom of God, therefore, saw it to be necessary to select and separate from the idolatrous world, a particular family which might serve as a repository of the divine oracles and institutions; until that ‘_Seed of the woman_’ should come, of whom it was predicted, that he should ‘_bruise the serpent’s head_:’ and that _‘seed of Abraham’ in whom all the families of the earth should be blessed_.