in Danz (Meuschen Nov. Test. etc.) p. 283, and elsewhere. It is therefore a matter of no little interest, so far as our question is concerned, to inquire whether Christian baptism had its origin from the proselyte-baptism of the Jews. This we have now done, and have come to this result, viz. that there is no certainty that such was the case, but that the probability, on the ground of evidence, is strong against it.

$8. Mode of Baptism in the early Christian Churches.

IV. We come now to inquire, What was the mode of Baptism practised by the churches in the early ages of Christianity, and AFTER the times of the Apostles.

Here we may anticipate something more definite and clear, than we have yet been able to find; and consequently this topic of inquiry becomes important to our purpose. It is not my intention here to make a very copious selection of testimonies. An appropriate number well chosen, and from good authorities, will satisfy the reasonable desires of every intelligent reader.

In the writings of the apostolical fathers, so called, i. e. the writers of the first century, or at least those who lived in part during this century, scarcely any thing of a definite nature occurs respecting baptism, either in a doctrinal or ritual respect. It is, indeed, frequently alluded to; but this is usually in a general way only. We can easily gather from these allusions, that the rite was practised in the church; but we are not able to determine, with precision, either the manner of the rite, or the stress that was laid upon it.

In the Pastor of Hermas, however, occurs one passage, (Coteler. Patr. Apostol. I. p. 119 sq.) which runs as follows: "But that seal [of the sons of God] is water, in quam descendunt homines morti obligati, into which men descend who are bound to death, but those ascend who are destined to life. To them that seal is disclosed, and they make use of it, that they may enter the kingdom of God."

One would naturally expect something definite from Justin Martyr. But in his Dialogue with Trypho the Jew, nothing of this nature occurs. He compares baptism with circumcision, and speaks of it as an initiatory ceremony; but says nothing specific concerning the manner of the rite. In his Apology, however, (Opp. Pat. I. p. 210, ed. Oberthur,) a passage occurs which deserves our attention. Speaking of converts to Chris

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tianity or those who become believers, he says: "They are led out by us to the place where there is water .. and in the name of the Father of the universe, the Lord God, and of the Saviour Jesus Christ, and of the Holy Spirit, τὸ ὕδατι λοῦτρον ποιουνται, they wash themselves with water ... τοῦτον λουσόμενον ἄγοντες εἰς τὸ λοῦτρον, leading him who is to be washed to the bath or washing place... he who is enlightened λovera, is washed or washes himself." It is remarkable here, that the verb lovoμa is employed throughout this passage, which is used by the Greeks to designate washing the body. But this may be done by bathing, by simple ablution, or by immersion. Immersion may of course be washing; although washing is not by any means always the same as immersion. The greater includes the less; but the less does not include the greater. I am persuaded, that this passage, as a whole, most naturally refers to immersion; for why, on any other ground, should the convert who is to be initiated, go out to the place where there is water? There could be no need of this, if mere sprinkling, or partial affusion only, was customary in the time of Justin.

Tertullian, who died in A. D. 220, is the most ample witness of all the early writers. In his works is an essay in defence of Christian baptism, which had been assailed by some of the heretics of his time. Passing by the multitude of expressions which speak of the importance of being cleansed by water, being born in the water, etc. I quote only such as are directly to the point. In 2 he speaks of a baptized person, as "in aquam demissus, let down into the water, i. e. immersed, and inter pauca verba tinctus, i. e. dipped between the utterance of a few words;" by which latter expression he means, the repetition of the baptismal formula by the priest, while he was performing

the act.

nite sense.

In § 4 is a passage which seems to convey a still more defiHe is speaking of the original waters at the time of the creation, having been made a sanctified element by the influence of the Spirit of God upon them; from which he goes on to argue the sanctifying influence of baptismal water. But some will object, he says, that "we are not dipped (tinguimur) in those waters which were at the beginning." His reply is, that all water is a species of that genus, and that the species must have the same quality with the genus. He then proceeds: "There is, then, no difference, whether any one is washed in a pool, river, fountain, lake, or channel, alveus, (canal?) nor is

there any difference of consequence between those whom John immersed (tinxit) in the Jordan, or Peter in the Tiber." Here then we have in a very clear passage, the usual elements named, in which baptism was performed. It was done at or in some stream, pool, or lake. What other good reason for this can be given, excepting that immersion was practised?

In 6 he says: "Not that we obtain the Holy Spirit in aquis [i. e. in the baptismal water], but being cleansed in the water (in aqua emundati), we are prepared for the Holy Spirit." § 7. "Afterwards going out from the ablution or bath (lavacro), we are anointed," etc.

In 11 and the sequel, he very often makes use of the Latin word tingo, in order to express the Greek word Sanrio. In 16 he speaks of those who had been baptized, as being those qui aqua lavarentur, who are washed with water; and again, qui aqua lavissent.

In his book against Praxeas, 26 sub fine, he says: "Not once, but thrice, according to the several names [Father, Son, and Holy Ghost] are we baptized (tinguimur) into the several persons. The reader is desired to note here, and in other passages which will be cited in the sequel, that the practice of trine immersion, i. e. of plunging three times into the water, in correspondence with the names of the Godhead as they occur in the formula of baptism, was usual at so early a period as the time of Tertullian; how much earlier, we have no certain testimony, at least none that I am acquainted with. Tertullian himself, however, seems to have regarded this trine immersion, as something superadded to the precepts of the gospel; for thus he speaks in his book De Corona Militis, § 3: "Thence we are thrice immersed (ter mergitamur), answering, i. e. fulfilling, somewhat more (amplius aliquid respondentes), than the Lord has decreed in the Gospel."

I do not see how any doubt can well remain, that in Tertullian's time, the practice of the African church, to say the least, as to the mode of baptism, must have been that of trine immersion.

Subsequent ages make the general practice of the church still plainer, if indeed this can be done. The Greek words zaradio and xaráduous were employed as expressive of baptizing and baptism; and these words mean, going down into the water or immerging. So in the following examples:

Chrysostom, Homil. 40 in 1 Cor. i. "To be baptized and to

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submerge (zaradiεova), then to emerge (άvaveveiv), is a symbol of descent to the grave, and of ascent from it." Ambrose, Lib. II. c. 7 de Sacramentis: You were asked, Dost thou believe in God Almighty? Thou saidst, I believe; and thus thou wast immerged (mersisti), that is, thou wast buried." Augustine, Homil. IV. as cited by Gratian in P. III. Decretor. de Consecrat. Distinct. IV. Can. 76, "After you professed your belief, three times did we submerge (demersimus) your heads in the sacred fountain." Was it the head only? Or did he mean to include with it the whole body? Every now and then passages of this nature occur, which lead one to suspect that total immersion was not uniform in the early church. But that it was usual, seems to be clearly indicated by Dionysius Areop. de Eccles. Hierarch. c. 2, "Properly de datos okizy zakvipis, the total covering by water, is taken from an image of death and burial out of sight." So the Council of Toletan : "For immersion in the water is like a descent to the grave; and again, emersion from the water (ab aquis emersio), is a resurrection."

The passages which refer to immersion are so numerous in the fathers, that it would take a little volume merely to recite them. Let the reader duly weigh the following ones.

Gregory Nyssen, De Baptismo Christi, "Coming into water, the kindred element of carth, we hide ourselves in it, as the Saviour did in the earth; and doing this three times, etc." Basil, De Spiritu c. 15, "By the three immersions (¿v roiì rais zaračvoro1), and by the like number of invocations, the great mystery of baptism is completed." Damascenus, Orthodox. Fides IV. 10, “ Baptism is a type of the death of Christ; for by three immersions (zaradvator) baptism signifies, etc." So the Apostolical Constitutions (probably written in the fourth century), Lib. III. c. 17, “Immersion (xataduais) denotes dying with him [Christ]; emersion (avádvois), a resurrection with Christ." Photius (apud Oecumenium) on Rom. vi. "The three immersions and emersions (xatadvoris nai ávaðiões) of baptism signify death and resurrection." Quest. apud Athanasium, Qu. 94, "To immerse (zuradigai) a child three times in the bath (or pool), and to emerse him (avadout), this shews the death, etc." Chrysostom, in cap. iii. Johannis, "We, as in a sepulchre, immersing (zaradvóvrov) our heads in water, the old man is buried, and sinking down (zaradis zára), the whole is concealed at once; then as we emerge, the new man again rises." Cyril of Jerusalem, Catech. 17, "For as he that goes down into the water and is baptized, is surrounded on all sides with water, so the apostles were baptized all over by the Spirit. The water surrounds the body externally, but the Spirit incomprehensibly baptizes the soul within." Jerome, Advers. Lucif. c. 4,

Many other things which are observed in churches by tradition, have usurped to themselves the authority of the written law [of the Scriptures]; such as in lavacro ter caput mergitare, to immerse the head three times in the bath. Id. Comm. in Eph. iv, 66 Three times are we immerged, that the mystery etc." Augustine, in Decreto Gratiani de Consecrat. Distinc. IV. 78, Rightly are ye immerged three times, who have received baptism in the name of Christ.... for that thrice repeated submersion (demersio) expresses a resemblance of the Lord's burial, etc."

But enough. "It is," says Augusti (Denkw. VII. p. 216), a thing made out," viz. the ancient practice of immersion. So indeed all the writers who have thoroughly investigated this subject, conclude. I know of no one usage of ancient times, which seems to be more clearly and certainly made out. 1 cannot see how it is possible for any candid man who examines the subject, to deny this.

That there were cases of exception allowed, now and then, is no doubt true. Persons in extreme sickness or danger, were allowed baptism by affusion, etc. Cyprian pleads strongly and conclusively for this, in his epistle to Magnus, Ep. 76 (al. 69). The Council of Neo-Caesarea, Euseb. Lib. VI. c. 43; and so the Council of Laodicea, Can. 47, sanction such baptisms. The Acta Laurentii, apud Surium Tom. IV. mention a Roman soldier who was baptized by Laurence, with a pitcher of water; and the same person also baptized Lucillus by pouring water upon his head. But all such cases were manifestly regarded as exceptions to the common usage of the church.

If the testimony already adduced should not be sufficient to satisfy any reasonable person, he may consider one circumstance more, which must be decisive. This is, that all candidates for baptism, men, women, and infants, were completely divested of all their garments, in order to be baptized. Revolting as this custom was, yet it is as certain as testimony can make it.

Thus Chrysostom, (Hom. 6 in Coloss.) speaking of baptism, says: "Men were as naked as Adam... but with this difference; Adam was naked because he had sinned, but in baptism a man was naked that he might be freed from sin." So Ambrose, Serm. X, "Naked were we born into the world; naked came we to the baptismal font. . . . How absurd, then, that he, whom his mother brought forth naked, the church received naked, should enter heaven with riches!" Cyril of Jerusalem testifies the same thing, Catech. Myst. 2, "As soon as ye came into the baptistery, ye put off your clothes... and being thus divested ye stood naked, imitating Christ