What is the proper mode of baptism?

Scripture gives no definite teaching as to the mode of baptism, the great point being what the recipients of the ordinance were baptised to: cf. Acts 19:3. The idea conveyed by the word is 'washing,' as with the priests of old (Ex. 29:4), rather than 'sprinkling,' as with the Levites.

There is a case in scripture of people being baptised who were not immersed and also of people being immersed who were not 'baptised.' I refer to the passage of the Red Sea by the Israelites "they went into the midst of the sea upon the dry ground", whilst their pursuers who "went in after them to the midst of the sea" were overthrown therein by the Lord and the "waters returned and covered them". Exodus 14:22-28.

Let us remember that scripture does not tell us how much water should be used. Romans 6 to which reference is often made does not speak of "the mode of baptism" but of the significance of baptism. The apostle Paul does not say anywhere that baptism is an external sign of an internal reality, as baptists everywhere teach. The word used in the Greek for baptise, according to Young, signifies "pouring out on" or "putting into" so there seems equal ground here for sprinkling or immersion. As to the mode, I, personally, would immerse. Another has said "I would immerse if I could got enough water. But if not, I would take as much water as I could get and pour it over the person being baptised". However, let us keep in mind that Romans 6 teaches the significance of baptism. A significance it has whenever, wherever, by whomsoever, and to whomsoever, it is applied. (More on this later.)

Baptists whilst making so much of baptism for believers only, generally say "of course baptism does not save". How does this stand in the light of the Lord's own words already referred to in Mark 16, "He that believes and is baptised shall be saved". Note also Acts 2:38, 40-41, "Save yourselves ... they that gladly received his word were baptised". See also 1 Peter 3:21 "The like figure whereunto baptism doth now save us". So there is salvation by baptism!

The primary meaning of the word baptisma is acknowledged to be "immersion," and though one cannot always insist upon this, as has been already urged, yet in the meaning of "burial" given to it both here and in Romans there seems good reason for accepting immersion as the mode which harmonizes with the thought. It may be said that in raising one from the water, the figure of resurrection is necessarily found. But though this follows, it is not really in itself part of the baptism.

As to the mode of baptism, that it should be by immersion results from the primary meaning of the word, connected with the thought of "burial" which we have plainly given to it. Yet that even sprinklings are called "baptisms" in Hebrews destroys that argument often made that only immersion can be called that. It is plain also that the word is used in other places where there was none, as at the Red Sea, and that the stress is laid not upon mode, but upon what it effects. It would be impossible, I believe, to prove in any single instance that immersion was the scriptural mode, much more to show that all depends upon this.

p409 [F G Patterson] [To the same.] MY DEAR BROTHER, - As regards immersion, I have a little doubt from 1 Corinthians 10 whether it was strictly dipping; but I do not think it was originally sprinkling. In the English system, at first, it was only allowed on certifying weakness in the child. In the Greek it is not allowed at all. Buried and death is the idea which implies something like immersion - at least, going into the water, and then being covered with it by pouring, as was in the sea and the cloud. But I should not think of repeating a bonâ fide baptism because of the greater or smaller quantity of water, any more than I should think I had not taken the Lord's supper if the pieces had been partially cut up before celebrating the supper. But I should follow what I believed the fullest figure of the truth when I could.

It is necessary to remind you of this because a too restricted view is often adopted by those who hold the Baptist* theory. They seem to care for little beyond asserting that Baptism is immersion, and that believers only are to be immersed. It is clear, however, not only that the verb means "to dip" but also has a wider meaning, viz., "to wash." And this fact has a most important bearing upon the meaning and significance of the rite. Merely to give two instances: "Arise, and be baptized, and wash away thy sins" (Acts 22:16), and "Except they wash" (baptizo) (Mark 7:4).

It is evident that immersion was the proper Scriptural procedure but sprinkling has become common and christian profession is recognised thereby. The water (much or little) signifies association with the death of Christ. Baptism has no reference to a subjective state in the soul. Baptism does not confer any virtue, it is purely objective. In the Cornelius incident of Acts 10, the Spirit came first because of the natural prejudice of the Jews. There are only two things in Christianity, evident to the eye, viz., Baptism and the Lord's Supper. The former is initial and non-recurrent, but the Lord's Supper is recurrent. "As often as ye eat this bread and drink this cup, ye do shew the Lord's death, till He come" (1 Cor. 11:26). I did not baptise myself, but in partaking of the Supper, I have the privilege of confirming my baptism. Every time I put my hand to the cup I am symbolically taking the Lord's side against the world!

The doctrine of baptism is conclusively stated in Rom. 6:3-4, "Know ye not that so many of us as were baptised into Jesus Christ were baptised into His death? Therefore, we are baptised with Him by baptism into death." The preposition in the A.V. text translated "into" really bears the construction of "unto the significance of" His death. The eunuch in Acts 8, clearly apprehended the implication of Philip's preaching and the bearing of the prophetic teaching of Isaiah 53, concluding with the statement "His life is taken from the earth." He saw that if the only One who had a perfect title to live here had His life taken from the earth it was time for him to be associated with that One in the place of death and burial symbolically set forth by baptism. That would close the record of his life as a man of the world. Moreover, it should be noted that the eunuch was a man of marked distinction in the world's affairs. Baptism for him would imply that he could not again be recognised as one of the world's grandees! That is no less incumbent on all others who follow the same course, hence the sequel for every baptised person is to be true to the implication of his or her baptism. We should not be found striving for a place in the world which cast out our Lord.

(The scriptural mode of baptism was undoubtedly immersion in water). Some hold that baptism appertains to the Jew and does not apply to the Gentile urging that the commission in Matt. 28, was given as an antecedent to the Kingdom to be instituted. But in the Acts, the Apostles preached and enacted baptism repeatedly; indeed it is one of the fundamental principles in the initial stages of the Christian era. So that anyone ignoring baptism is not really on Christian ground. He may be right for heaven, but he is not right for earth!

As the early history of these variations, and not controversy, is our object, we will avoid giving any opinion on the long agitated question. For more than sixteen hundred years the controversy has been maintained with great determination, and by able men on both sides. No controversy in the history of the church has been of such continuance, or conducted with such confidence of victory by both parties. As there is no express mention of infant baptism in scripture, the baptists think that their position is beyond question: and the paedobaptists as firmly believe that it may be inferred from several well-known passages that infant baptism was practised in the days of the apostles. There has not been so much controversy as to the mode of baptism. The Greeks Latins, Franks, and Germans, appear to have baptised by immersion. "Baptism is a Greek word," says Luther, "and in Latin it may be rendered mersio, immersion; .... and though among the greater part of us this practice has fallen into disuse, nevertheless they that are baptised ought to be entirely immersed, and forthwith lifted out of the water, and this the etymology of the word indicates, as also in the German language." Neander's testimony is to the same effect: "Baptism was originally administered by immersion; and many of the comparisons of St. Paul allude to this form of its administration. The immersion is a symbol of death, of being buried with Christ; the coming forth from the water is a symbol of resurrection with Christ; and both, taken together, represent the second birth, the death of the old man, and a resurrection to a new life." Cave, Tillotson, Waddington, etc., speak of the mode of baptism in a similar way. And as all these testimonies are from paedobaptists, we may dismiss this part of the subject as fairly proved in church history; nevertheless faith can only stand on the word of God. We follow not the Fathers, but Christ.

Anti-Paedobaptists, or "the Baptists," as they call themselves, simply affirm, that in all the allusions to baptism in the writings of the apostles, it is uniformly coupled with faith in the gospel; and that such expressions as "buried with Him by baptism," and "planted together in the likeness of His death," etc., must mean, that the person so baptised has part with Christ by faith. And, further, that as baptism is an ordinance of Christ, it must of necessity be celebrated exactly as He appointed. Nothing, it is said, but direct scripture ought to be the foundation of our faith and practice in divine things. And since to the very being of baptism a subject to whom it must be administered is necessary, and a mode of administering, without which it would only be a notion in the human mind, these things therefore, are as necessary as baptism itself. And hence it follows that the true subjects, which are professed believers only, and the true mode, which is immersion only, are necessary to true christian baptism.*