XI.  Let us then be baptized that we may win the victory; let us partake of the cleansing waters, more purifying than hyssop, purer than the legal blood, more sacred than the ashes of the heifer sprinkling the unclean,35    Heb. x. 4. and providing a temporary cleansing of the body, but not a complete taking away of sin; for if once purged, why should they need further purification?  Let us be baptized today, that we suffer not violence36    There is here an untranslatable play upon words. to-morrow; and let us not put off the blessing as if it were an injury, nor wait till we get more wicked that more may be forgiven us; and let us not become sellers and traffickers of Christ, lest we become more heavily burdened than we are able to bear, that we be not sunk with all hands37    Again a play upon words.  Βαπτἰζεσθαι is sometimes used in the sense of to be drowned.  The word primarily means to Immerse, and this of course, when applied to a ship, is to sink her.  The practice of immersion in Holy Baptism was undoubtedly universal in the primitive ages, except where in cases of necessity persons were baptized in sickness, or in prison under sentence of death; and in such cases this “Clinic” Baptism, though recognized as valid, and therefore not to be repeated, was viewed as irregular, and disqualified its recipient from subsequently receiving Holy Orders.  Affusion was gradually allowed, probably for climatic reasons, to become the prevailing practice of the West, though immersion predominated as late as the Twelfth Century.  It is, however, a remarkable fact that the Didache, a Manual of instruction which some date within the lifetime of the Apostles, and nearly all are agreed in placing not later than the early years of the Second Century, expressly permits affusion, without any hint of irregularity, or mention of any circumstance of necessity except scarcity of water. and make shipwreck of the Gift, and lose all because we expected too much.  While thou art still master of thy thoughts run to the Gift.  While thou art not yet sick in body or in mind, nor seemest so to those who are with thee (though thou art really of sound mind); while thy good is not yet in the power of others, but thou thyself art still master of it; while thy tongue is not stammering or parched, or (to say no more) deprived of the power of pronouncing the sacramental words; while thou canst still be made one of the faithful, not conjecturally but confessedly; and canst still receive not pity but congratulation; while the Gift is still clear to thee, and there is no doubt about it; while the grace can reach the depth of thy soul, and it is not merely thy body that is washed for burial; and before tears surround thee announcing thy decease—and even these restrained perhaps for thy sake—and thy wife and children would delay thy departure, and are listening for thy dying words; before the physician is powerless to help thee, and is giving thee but hours to live—hours which are not his to give—and is balancing thy salvation with the nod of his head, and discoursing learnedly on thy disease after thou art dead, or making his charges heavier by withdrawals, or hinting at despair; before there is a struggle between the man who would baptize thee and the man who seeks thy money, the one striving that thou mayest receive thy Viaticum, the other that he may be inscribed in thy Will as heir—and there is no time for both.

ΙΑʹ. Βαπτισθῶμεν οὖν, ἵνα νικήσωμεν: μετάσχωμεν καθαρσίων ὑδάτων, ὑσσώπου ῥυπτικωτέρων, αἵματος νομικοῦ καθαρωτέρων, σποδοῦ δαμάλεως ἱερωτέρων, ῥαντιζούσης τοὺς κεκοινωμένους, καὶ πρόσκαιρον ἐχούσης σώματος κάθαρσιν, οὐ παντελῆ τῆς ἁμαρτίας ἀναίρεσιν. Τί γὰρ ἔδει καθαίρεσθαι τοὺς ἅπαξ κεκαθαρμένους; Βαπτισθῶμεν σήμερον, ἵνα μὴ αὔριον βιασθῶμεν. Καὶ μὴ ἀναβαλώμεθα τὴν εὐεργεσίαν, ὡς ἀδικίαν: μηδὲ ἀναμείνωμεν πλεῖον γενέσθαι κακοὶ, ἵνα πλεῖον συγχωρηθῶμεν: μηδὲ γενώμεθα Χριστοκάπηλοι καὶ Χριστέμποροι: μηδὲ φορτισθῶμεν πλέον ἢ δυνάμεθα φέρειν, ἵνα μὴ αὐτάνδρῳ τῇ νηὶ βαπτισθῶμεν, καὶ τὸ χάρισμα ναυαγήσωμεν, ἀνθ' ὧν τὸ πλεῖον ἠλπίσαμεν, τὸ πᾶν ἀπολέσαντες. Ἕως ἔτι τῶν λογισμῶν κύριος εἶ πρόσδραμε τῷ δωρήματι: ἕως οὔπω νοσεῖς καὶ τὸ σῶμα καὶ τὴν διάνοιαν, ἢ δοκεῖς οὕτω τοῖς παροῦσι, κἂν σωφρονῇς: ἕως οὐκ ἐπ' ἄλλοις κεῖται τὸ σὸν ἀγαθὸν, ἀλλ' αὐτὸς εἶ τούτου κύριος: ἕως οὐ παράφορος ἡ γλῶσσα, οὐδὲ κατεψυγμένη, οὐδὲ ζημιοῦται, ἵνα μὴ πλεῖόν τι λέγω, τὰ τῆς μυσταγωγίας ῥήματα: ἕως δύνασαι γενέσθαι πιστὸς, οὐκ εἰκαζόμενος, ἀλλ' ὁμολογούμενος: οὐκ ἐλεούμενος, ἀλλὰ μακαριζόμενος: ἕως δῆλόν σοι τὸ δῶρον, ἀλλ' οὐκ ἀμφίβολον: καὶ τοῦ βάθους ἡ χάρις ἅπτεται, ἀλλ' οὐ τὸ σῶμα ἐπιτάφια λούεται: ἕως οὐ δάκρυα περὶ σὲ τῆς ἐξόδου μηνύματα, καὶ ταῦτα εἰς σὴν χάριν τυχὸν ἐπεχόμενα, καὶ γυνὴ, καὶ παῖδες τὴν ἐκδημίαν μεθέλκοντες, καὶ ζητοῦντες ἐξόδια ῥήματα: ἕως οὐκ ἰατρὸς ἄτεχνος περὶ σὲ, ὥρας σοι χαριζόμενος, ὧν οὐκ ἔστι κύριος, καὶ νεύματι ταλαντεύων τὴν σωτηρίαν, καὶ φιλοσοφῶν περὶ τῆς νόσου μετὰ τὸν θάνατον, ἢ τοὺς μισθοὺς βαρύνων ταῖς ὑποχωρήσεσιν, ἢ τὴν ἀπόγνωσιν αἰνιττόμενος: ἕως οὐ μάχη βαπτιστοῦ καὶ χρηματιστοῦ, τοῦ μὲν, ὅπως ἐφοδιάσῃ φιλονεικοῦντος, τοῦ δὲ, ὅπως γραφῇ κληρονόμος, ἀμφότερα τοῦ καιροῦ μὴ συγχωροῦντος.