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AND JESUS, WHEN HE WAS BAPTISED, WENT UP 
 STRAIGHTWAY OUT OP THE WATER." MATT. 3 : 16. 
 
 Copyright secured. 
 
WAY-MARKS 
 
 TC 
 
 APOSTOLIC BAPTISM; 
 
 OB, 
 
 HISTORICAL TESTIMONIES 
 
 DEMONSTRATING 
 
 THE ORIGINAL FORM OF THE RITE 
 
 AS ORDAINED BY 
 AND ADMINISTERED BY 
 
 HIS HOLY APOSTLES. 
 
 " Set thee up way-marks." — Jer. 31 : 21. 
 
 NEW YORK: 
 
 SHELDON & CO., 115 NASSAU STREET. 
 
 BOSTON :— GOULD & LINCOLN. 
 
 1861. 
 
i 
 
 PREFACE. 
 
 This little book does not pretend to dis- 
 cuss at length the question of baptism, on 
 which so much has been written. The 
 works of Moses Stuart, Alexander Carson, 
 and others, leave little, if anything, to be 
 added, by way of argument, on either side 
 of that question. 
 
 The special object of this treatise is to 
 furnish those, who have neither time nor 
 opportunity, to explore the fields of litera- 
 ture for themselves, with a compendium of 
 historical testimonies, which, with the Word 
 of God, will enable the unlearned and the 
 unread, as well as the scholar, to under- 
 
IV PREFACE. 
 
 stand what the Saviour meant, when he 
 commanded his ministers to baptize such as 
 should believe on him ; and what the 
 Apostles did when, in obedience to that 
 mandate, they administered the rite of bap- 
 tism, which is, beyond all controversy, a 
 matter of deep and solemn interest to every 
 disciple of Christ. 
 
 Great pains has been taken to verify the 
 authenticity of these testimonies, and to put 
 forth only such as are in themselves genu- 
 ine, and such as, taken together, constitute 
 a fair exponent of all that is to be found in 
 the works of good and great men on this 
 subject. The author does not presume to 
 think that his work is faultless ; and yet he 
 cannot but believe that every one who 
 reads it, with a predominant desire to know 
 the divinely-instituted form of Christian 
 
PREFACE. V 
 
 baptism, will most certainly arrive at a 
 satisfactory conclusion ; nor is he able to 
 see how any unbaptized believer can read 
 it with a mind to observe the rite, as ad- 
 ministered by the Apostles, according to 
 the command of Christ, and remain in 
 doubt as to the path of duty. 
 
 And now, with an earnest prayer for the 
 divine blessing upon all to whom this little 
 book, in its humble mission, shall come, it 
 is most cordially dedicated to such as seek 
 for truth, and obey the gospel of our Lord 
 and Saviour, Jesus Christ. 
 

 GENERAL INDEX OF CONTENTS. 
 
 PAGES 
 
 Introduction, 1 
 
 Part First, embracing testimonies, from 
 
 1852 to 1643, of . . 5-56 
 
 1. Baptists, . . . . . • . 5 
 
 2. Disciples, otherwise called Camp- 
 
 bellites, 10 
 
 3. Friends, otherwise called Quakers, 11 
 
 4. Universalists, .... 11 
 
 5. German Reformed, Dutch Reformed 
 
 and Lutherans, . ... .12 
 
 6. Presbyterians and Congregational- 
 
 ists, 28 
 
 - 7. Methodists, .... 35 
 
 '8. Episcopalians, .... 38 
 
 9. Roman Catholics, ... 48 
 
 10. Promiscuous Witnesses, . . 51 
 
 Part Second, embracing testimonies, from 
 
 1643 to 1311, of . . 57-84 
 1. Lutherans, 57 
 
Vlll GENERAL INDEX OF CONTENTS. 
 
 2. Presbyterians, .... 64 
 
 3. Episcopalians, .... 70 
 
 4. Roman Catholics, ... 75 
 
 5. Promiscuous Witnesses, . . 77 
 Part Third, embracing promiscuous tes- 
 timonies, from 1311 to 754, . 85-89 
 
 Part Fourth, embracing promiscuous 
 
 testimonies, from 754 to 251, . 91-107 
 
 Part Fifth, embracing promiscuous tes- 
 timonies, from 251 to 128, . 109-116 
 
 Part Sixth, embracing various testi- 
 monies, of the Apostolic Age, . 117-121 
 
 Part Seventh, embracing testimony an- 
 terior to the Christian Era, . 123, 124 
 
 Part Eighth, embracing decisive exam- 
 ples of the meaning of bapiizo, . 125-129 
 
 Alphabetical Index of Contents, . 131 
 

 INTRODUCTION. 
 
 The only authoritative revelation, in which God 
 has ever made known his will to man, is contain- 
 ed in the oracles of divine inspiration, the Holy- 
 Bible. In this sacred volume man has received, 
 either through Jesus Christ, or through holt men 
 op God, who spake as they were moved by the 
 Holy Ghost, a complete revelation of the divine 
 will — a revelation of all that man needs to know, 
 and of all that he is required to do, in order to 
 be, by the grace of God, saved with an ever- 
 lasting salvation. 
 
 The importance of implicit obedience to all that 
 God has commanded in the Bible cannot be ex- 
 aggerated. It was in regard to a divine command 
 under the legal dispensation, that Nadab and Abi- 
 hu sinned. The law forbade the offering of strange 
 incense before the Lord. But they seem to have 
 supposed that the quality of the fire was a mere 
 circumstance, which was not essential to the ac- 
 ceptableness of the offering ; and so ventured to 
 
2 INTRODUCTION. 
 
 deviate, in this particular, from the letter of a 
 positive precept. That deviation was treated as 
 a transgression, from the terrible penalty of which 
 the offenders found no deliverance in the leniency 
 of a merciful God. And however it may appear 
 that, under the gospel dispensation, the rigor of 
 the law has been relaxed by the pre-eminence giv- 
 en therein to that which is internal and spiritual 
 over what is external and formal, it must, neverthe- 
 less, be evident that even there the wilful or care- 
 less misunderstanding of a divine command and 
 the consequent failure to do what that command 
 enjoins, is a moral delinquency for which there 
 is no adequate compensation. Hence it is 
 said : What thing soever I command you, ob- 
 serve TO DO IT ; THOU SHALT NOT ADD THERETO NOR 
 DIMINISH FROM IT. Ye ARE MY FRIENDS, IF YE DO 
 WHATSOEVER I COMMAND YOU. NOT EVERY ONE 
 THAT SAITH UNTO ME LORD, LORD, SHALL ENTER IN- 
 TO THE KINGDOM OF HEAVEN *, BUT HE THAT DOETH 
 THE WILL OF MY FATHER WHO IS IN HEAVEN. 
 
 To understand the words of inspired truth is, 
 therefore, the highest object of human intelligence ;' 
 and to obey these statutes of the divine lawgiver 
 is the noblest work of man in . the present life. 
 Hence it is always becoming those who are neith- 
 er perfect in knowledge, nor infallible in action, 
 to inquire, especially where conflicting opinions 
 
INTRODUCTION. 3 
 
 and practices prevail, whether they rightly un- 
 derstand and faithfully perform the will of their 
 Lord and Master, Jesus Christ, as revealed to us 
 in the oracles of inspired truth. 
 
 Under the gospel dispensation the Lord has 
 commanded all men everywhere to repent and 
 be baptized. In his final charge to the apostles 
 he commanded them to go into all the world 
 
 AND PREACH THE GOSPEL TO EVERT CREATURE ; ac- 
 companying his divine mandate with this solemn 
 declaration : He that believeth and is baptized 
 
 SHALL BE SAVED ; BUT HE THAT BELIEVETH NOT 
 SHALL BE DAMNED. 
 
 Now there is among the disciples of Christ an 
 honest difference of opinion, as to wha1>is meant 
 by the word baptize. And yet it does not seem 
 to me impossible, nor very difficult, for any 
 one, who desires most of all to know the truth, 
 however that truth may disagree with his own 
 preconceived opinions, and who is determined to 
 do the will of God, however that will may cross 
 his own inclinations, to understand the exact 
 meaning of the word baptize, in the language of 
 Christ. For he used this word as a complete, un- 
 qualified description of an external act which he 
 thereby enjoined upon his disciples. And hence 
 we are bound to presume that the act which this 
 word, when understood according to its common 
 
4 INTRODUCTION. 
 
 acceptation, would most distinctly indicate, is the 
 act which the Savior enjoins. For it cannot be 
 reasonably supposed that Jesus Christ, speaking 
 in a language which was remarkable for its plain- 
 ness arid precision, expressed his will in relation 
 to one of the first duties and doctrines of the gos- 
 pel, so defectively, indefinitely or obscurely, that 
 the exact import of his words would be liable to 
 be misunderstood by those to whom they were im- 
 mediately addressed. Whatever, therefore, was 
 the most direct and obvious meaning of the word 
 baptize, in the language of the people — the mean- 
 ing that would be first and most naturally appre- 
 hended by the disciples — that must have been 
 the meaning of Christ. To ascertain that mean- 
 ing, and thereby to understand exactly what con- 
 stituted the act of baptism, as enjoined by Christ, 
 and administered by the apostles, is the object of 
 the following treatise ; in which the opinions of 
 learned men and the usages of the Church, rela- 
 tive to the rite of baptism, are traced from the 
 present time through each preceding century to 
 the apostolic age, and compared with the meaning 
 of baptizo as used by standard writers of the 
 Greek language. 
 
I 
 
 PAET FIKST. 
 
 The testimonies comprised in this part extend 
 from the present time to the Westminster Assem- 
 bly, in 1643, when, by a vote of twenty-five to 
 twenty-four, sprinkling was adopted for Baptism, 
 in preference to immersion. 
 
 SECTION FIRST. 
 
 Testimony of Baptists. 
 
 In this denomination baptism is without excep- 
 tion an immersion of the whole body under water. 
 
 The Confession of Faith put forth by upwards 
 of a hundred Baptist congregations in Great 
 Britain, July 3, 1687, and adopted by the General 
 
b WAYMARKS TO APOSTOLIC BAPTISM. 
 
 Association of Philadelphia, September 22, 1742, 
 contains the following declaration : 
 
 " Baptism is rightly administered by im- 
 mersion, or dipping the whole body of the 
 party in water, into the name of the Father, 
 and of the Son, and of the Holy Spirit, ac- 
 cording to Christ's institution, and the prac- 
 tice of the Apostles ; and not by sprink- 
 ling or pouring of water, or dipping some 
 parts of the body." 
 
 Rev. N. N. Whiting, a Baptist clergyman, and 
 a biblical critic of more learning and ability than 
 renown, in his English version of the New Testa- 
 ment, published at Boston, in 1849, renders bap- 
 tizo by immerse. 
 
 Rev. A. C. Kendrick, D. D., a clergyman and 
 Professor of Greek in the University of Roches- 
 ter, in his revision of the common English ver- 
 sion of the New Testament, published at Phila- 
 delphia in 1842, renders baptizo by immerse; stat- 
 ing in his Preface, that, 
 
 " He has given to baptizo the best ren- 
 dering, which, in his judgment, the word ad- 
 mits, his deliberate judgment coinciding with 
 nearly the whole learned world." 
 
 Rev. John Howard Hinton, A. M., an eminent 
 Baptist clergyman and scholar of London, in his 
 
TESTIMONY OF BAPTISTS. 7 
 
 English version of Romans, renders baptizo, im- 
 merse ; and in his letter to Lord Bexley he says : 
 
 " The anglicised Greek word, baptize, 
 was admitted into the English language, 
 through the influence of the Roman hierar- 
 chy, whose emissaries then swayed a control- 
 ling power over the literature of the Brit- 
 ish nation ; yet it was then almost univer- 
 sally understood to mean immersion." — Bap- 
 tist Magazine, Vol. xxx., p. 68. 
 
 John Milton, the celebrated English poet, a 
 man of extensive learning and genuine piety, 
 brought up in the Church of England, but subse- 
 quently a Baptist, in his Treatise on Christian 
 Doctrine, chap. 8, says : 
 
 " Under the Gospel, the first of the sac- 
 raments so called is baptism, wherein the 
 bodies of believers, who engage themselves 
 to pureness of life, are immersed into run- 
 ning water, to signify their regeneration by 
 the Holy Spirit, and their union with Christ, 
 in his death, burial, and resurrection." — 
 Treat. Christ. Bod., chap. 28. 
 
 Rev. Adontram Jcdson, D. D., one of the most 
 distinguished missionaries of modern times, in 
 his Sermon on Baptism, preached in Calcutta, 
 Sept. 27, 1812, says : 
 
8 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 " The author of the following discourse 
 was by education and profession, a pedo- 
 baptist. During iris passage from America 
 to India, in the spring of 1812, he began 
 to doubt the truth of his former sentiments. 
 After his arrival in this country, and before 
 he communicated the exercises of his mind 
 to any of the Baptist denomination, he be- 
 came convinced that the immersion of a pro- 
 fessing believer, into the name of the Fa- 
 ther, and of the Son, and of the Holy Ghost, 
 is the only Christian Baptism.'' 
 
 "The word which denotes the act of 
 baptizing, according to the usage of Greek 
 writers, uniformly signifies or implies immer- 
 sion." " The Greek people certainly under- 
 stand their own native language better than 
 any foreigners. We must, therefore, be- 
 lieve that their practice, whatever it be, af- 
 fords a correct and indisputable interpreta- 
 tion of the Greek word. Now, from the 
 first introduction of the gospel to the pres- 
 ent time, they have invariably practiced 
 immersion. This is true, not only of the 
 Greek people, but of the whole Greek 
 Church, from the southern provinces of 
 Greece to the northern extremity of the 
 Russian Empire, a Church, which, in point 
 
TESTIMONY OF BAPTISTS. 9 
 
 of territory and population, embraces near- 
 ly one half of Christendom." " Not only 
 all the branches of the Greek Church, but 
 the whole Christian world, for the space of 
 thirteen hundred years, practiced immersion, 
 as the only Baptism. Sprinkling or pour- 
 ing was never tolerated, except in case of 
 dangerous sickness, or want of a sufficient 
 quantity of water, and in such cases was 
 called Baptism by way of courtesy merely, 
 not being regarded as real Baptism, but as 
 a substitute, which, through the indulgence 
 of God, and (in later times) the authority 
 of the pope, would answer the ends of Bap- 
 tism. Never, by any Christians, in any age, 
 was sprinkling or pouring allowed in com- 
 mon cases, until the Council of Ravenna, 
 assembled by the pope in the year 1311, 
 declared immersion or pouring to be indiffer- 
 ent. From that time the latter came into 
 general use. It was not, however, admit- 
 ted into England till the middle of the six- 
 teenth century, and not sanctioned till the 
 middle of the seventeenth ; when the West- 
 minster Assembly, influenced by Dr. Light- 
 foot, decided that ' dipping of the person 
 in water is not necessary; but baptism is 
 rightly administered by 'pouring or sprink 
 
10 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 ling water upon the person.'" — JvdsorCs 
 Sermon, Boston edit., 1846, pp. 3, 1, 21-23. 
 Foreign Versions have been made into the 
 Chinese language, by Rev. J. Goddard, • D. D., 
 and Rev. Wm. Dean, D. D. ; into the Siamese, by 
 Rev. J. T. Jones, D. D. ; into the Karen, by Rev. F. 
 Mason, D. D.; into the Bengalee, by Rev. "W. Yates 
 Rev. W. H. Pearce ; into all the principal lan- 
 guages of Northern Hindostan, by Rev. Wm. Ca- 
 rey, D. D. ; and into the Burmese, by Rev. Adon- 
 iram Judson, D. D. ; in all which baptizo is trans- 
 lated by vernacular words, signifying immerse. 
 
 SECTION SECOND. 
 
 Disciples of Christ, otherwise called Campbellites. 
 
 It is the uniform practice of this denomination, 
 which is now very numerous in the United States, 
 to immerse those whom they initiate on profession 
 of faith in the Lord Jesus Christ. 
 
 Alexander Campbell, President of Bethany 
 College, in his English version of the New Testa- 
 ment, based on the translation of George Campbell, 
 D. D., Philip Doddridge, D. D., and James Mac- 
 knight, D. D., which was first published in Amer- 
 ica in 1826, and republished at London in 1838, 
 renders baptizo by immerse. 
 
TESTIMONY OF QUAKERS. 11 
 
 SECTION THIRD. 
 
 Friends, otherwise called Quakers. 
 
 Outward Baptism, as well as all other prescribed 
 forms and ceremonies of religion, is considered 
 obsolete, in the observances of this denomination. 
 Their testimony, therefore, respecting the primi- 
 tive mode of its administration, is, on that ac- 
 count, more disinterested and reliable. 
 
 Robert Barclay, Esq., a pious and learned 
 man of that connection, in his celebrated Apolo- 
 gy, p. 440, says : 
 
 " The Greek word bapttzo, signifies im- 
 mergo, that is, to plunge, and dip in ; and 
 that was the proper use of water-baptism 
 among the Jews, and also by John and the 
 primitive Christians who used it." 
 
 SECTION FOURTH 
 
 Universalists 
 
 In this denomination, sprinkling, pouring, and im- 
 mersion, are all admitted as valid Baptism, and, 
 
12 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 though not required as a condition of membership*, 
 are respectively administered, when desired, both 
 to adults and infants. 
 
 Rev. Nathamel Scarlet, a minister and scho- 
 lar of some note, in that connection, made an 
 English version of the New Testament, which was 
 published at London in 1795, and translated baf- 
 tizo by immerse. 
 
 SECTION FIFTH. 
 
 German Reformed Dutch and Lutheran Churches. 
 
 The prevailing practice of these churches is 
 now to sprinkle for baptism. But their scholars, 
 who stand first in the learned world, admit that 
 baptizo means, and the primitive practice was, to 
 immerse ; justifying their practice on the ground 
 that a change of the original form does not affect 
 the essence of the rite, and is therefore admissi- 
 ble for the sake of convenience. 
 
 Rev. Philip Sciiaff, D. D., Professor of Theol- 
 ogy in the Mercersberg Seminary of the German 
 Reformed Church, and one of the best scholars 
 of any denomination in this country, in his Eccle- 
 
TESTIMONY OF GERMAN REFORMED. 13 
 
 siastical History, written about the middle of this 
 century, says : 
 
 " Finally, as it respects the mode and 
 manner of outward baptizing, there can be 
 no doubt that immersion and not sprinkling 
 was the original, normal form. For which, 
 even the signification of the Greek words 
 with which the rite was described declares ; 
 then also the analogy of John's baptism, 
 who performed the act in Jordan (en, Matt. 
 3: 6, 16; also eis Jordanen, Mark 1: 9;) 
 moreover the New Testament comparisons 
 of baptism, with the passage through the 
 Red Sea (1 Cor. 10: 2,) with the deluge 
 (1 Pet. 3: 12,) with a bath (Eph. 5 : 26 ; 
 Tit. 3: 12,) with a burial and a resurrec- 
 tion (Rom. 6:4; Col. 2: 12;) finally, it was 
 the universal usuge of the churches of an- 
 tiquity to baptize by immersion (as the ori- 
 ental Churches, and also the Russian-Greek 
 do to this day,) and wetting or sprinlding 
 was allowed only in cases of urgent necessi- 
 ty, as with the sick and the dying." — Mer- 
 cersberg ed. 1851, pp. 488-489. 
 
 Dr. Thelle, Professor of Theology at Leipsic, 
 and one of the most distinguished scholars of 
 Germany, in his critical recension of Knapp's 
 
14 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 Greek Testament, published at Leipsic in 1852, 
 puts over the third chapter of Matthew, the fol- 
 lowing heading : 
 
 " Immersio Jesu ;" that is, the immersion of 
 Jesus. 
 
 Dr. TholuCk, Professor of Theology in the 
 University of Halle, and corresponding member 
 of the Asiatic Society of London, in his celebrat- 
 ed commentary, at Rom. 6: 4, says ■ 
 
 " For the explanation of this figurative 
 description of the baptismal rite it is neces- 
 sary to call the attention to the well-known 
 circumstance, that, in the early days of the 
 Church, persons when baptized, were first 
 flunged below, and then raised above, the 
 water; to which practice, according to the 
 direction of the Apostle, the early Christians 
 gave a symbolical import. See Suiceri Thes. 
 T. I. under the word anadusisP 
 
 Dr. H. Olshausen, a celebrated Professor of 
 Theology in the University of Erlangen, in his 
 exposition of John 3 : 23, says : 
 
 11 John, also, was baptizing in the neigh- 
 borhood, because the water there, being 
 deep, afforded conveniences for submersion. 11 
 On Rom. 6: 4,* he says: "In this place, 
 
TESTIMONY OF GERMAN REFORMED. 15 
 
 also, we must by no means think of their, 
 own resolutions only at baptism or see no 
 more in it than a figure, as if by the one 
 half of the ancient rite of baptism, the sub- 
 mersion, the death and burial of the old 
 man — by the second half, the emersion, the 
 resurrection of the new man — were no more 
 than prefigured ; we must rather take bap- 
 tism in its inward meaning, as a spiritual 
 process in the soul." 
 
 Dr. DeWejte, of whom Prof. Stuart said in 
 the " Bibliotheca Sacra," of May, 1848 p. 264, 
 that " no living writer in the province of theolo- 
 gy, sacred archaeology, and Hebrew and Greek 
 philology and exegesis, can lay claim to more 
 distinction, in regard to extent and accuracy of 
 knowledge acquired by study," and whose Ger- 
 man version of the Bible is justly ranked among 
 the best ever made into any language, in his ex- 
 position of Matt. 3 : 6, says : 
 
 " They were baptized, immersed, sub- 
 merged. This is the proper meaning of the 
 frequentative from b apto, to immerse. ( John 
 13: 26.) And so was the rite according to 
 Rom. 6. 3." 
 
 Matthies, a distinguished scholar of Germany, 
 in a work which took the prize in the University 
 of Berlin, says : 
 
16 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 . " In the apostolical Church, in order that 
 a communion with the death of Christ might 
 be signified, the whole body of the person 
 to be baptized was immersed in the water or 
 river, and then, in order that a connection 
 with the resurrection of Christ might be in- 
 dicated, the body again emerged, or was rais- 
 ed out of the water. That this rite has 
 been changed is, indeed, to be lamented ; for it 
 placed before the eyes, most aptly, the symboli- 
 cal meaning of baptism" — Bib. Hist. Dog- 
 mat. Expos. Bap. p. 116. 
 
 Dr. Augustus Neander furnishes the most con- 
 clusive testimony upon this subject. Of him Dr. 
 Edward Robinson says, in his Biblical Reposito- 
 ry of 1833 : " The lectures of Neander upon the 
 New Testament are superior to those of any liv- 
 ing lecturer in Germany. Endowed with great 
 sagacity, and a memory of prodigious power, and 
 trained to habits of iron diligence, he has studied 
 to a greater extent, and with larger results, than 
 any man now living, all the works of the fathers 
 and other ancient writers, as, also, all the writ- 
 ings of the middle ages, which have any bearing 
 upon either the external or internal history of 
 the Christian religion. He has entered into their 
 very spirit, and made himself master of all their 
 
TESTIMONY OF GERMAN REFORMED. IT 
 
 stores. These are points on which there is no 
 question among the scholars of Germany, of any 
 sect or name. What Neander affirms upon any sub- 
 ject connected with such studies, comes with the weight 
 of the highest authority ; because it is understood and 
 known to be the residt of minute perianal investigation, 
 united with entire candor and a perfect love of truth." 
 This man. to whom Dr. Robinson thus ascribes 
 the attributes of an infallible witness, in the first 
 and the last edition of his "General History," 
 says: 
 
 " Baptism was originally administered by 
 immersion ; to this form many of the com- 
 parisons of the Apostle Paul allude, the im- 
 mersion being a symbol of the dying, the 
 being buried with Christ, the emersion being 
 a symbol of the resurrectiom of Christ, as 
 the two parts in the new birth, a death of 
 the old man and a resurrection to a new 
 life." " In respect to the form of baptism, 
 it was, in conformity with the original insti- 
 tution and the original symbol, performed 
 by immersion, as a sign of entire immersion 
 into the Holy Spirit, of being entirely pen- 
 etrated by the same. It was only with the 
 sick, where the exigency required it, that 
 any exception was made ; and in this case 
 
18 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 baptism was administered by sprinkling." — 
 Allgem. Gesch. Band. I. s. 547, Ham. ed. t 
 1825. Ibid, s. 534, Ham. ed., 1842. 
 
 The latter of these two extracts is given, as 
 translated by Prof. Torrey, except that he ren- 
 dered ganzlichin Eintauchens, " entire baptism," 
 which is entirely wrong. 
 
 Rev. M. Gutzlaff, a learned missionary of the 
 Lutheran Church, in his highly esteemed Chinese 
 version, rendered Baptizo by a native term which 
 signifies immerse. 
 
 Dr. George C. Knapp, Professor of Theology 
 in the University of Halle, and one of the high- 
 est ornaments of the Lutheran Church in Germa- 
 ny, says : 
 
 " Immersion is peculiarly agreeable to the 
 institution of Christ, and to the practice of 
 the apostolical Church ; and so even John 
 baptized ; and immersion remained common 
 a long time after, except that, in the third 
 century, or perhaps earlier, the baptism of 
 the sick (baptisma clinicorumj was perform- 
 ed by sprinkling or affusion. Still some 
 would not acknowledge this to be true bap- 
 tism, and controversy arose concerning it, 
 so unheard of was it, at that time, to bap- 
 tize by simple affusion." — Knapp 1 s Theology, 
 p. 486, 2d Am. ed,, 1845. 
 
TESTIMONY OF THE LUTHERAN CHURCH. 19 
 
 Dr. Hagexbach, Professor of Theology in the 
 the University of Berlin, in a work published at 
 Edinburg in 1848, says : 
 
 " Sprinkling also (instead of dipping) 
 gave rise to many discussions. Thomas 
 Aquinas preferred the more ancient cus- 
 tom, because dipping reminded Christians 
 of the burial of Christ ; but he did not 
 think it absolutely necessary. From the 
 thirteenth century, sprinkling came into 
 more general use in the West. The Greek 
 Church, however, and the church of Milano 
 still retained the practice of immersion." — 
 Compend. Hist. Dodr., vol. ii., p. 84. 
 
 Dr. Gieseler, a well-instructed pupil of Knapp, 
 Gesenius, and Wegecheider, and Professor of The- 
 ology in Gottingen, whom Dr. Barnas Sears pro- 
 nounced in 1836, " the second, and in some res- 
 pects the first, ecclesiastical historian of the age,'-' 
 adding that " his critical accuracy is unrivalled," 
 in his Church History, which, according to Prof. 
 Moses Stuart, who used it as his " most common 
 manual," in matters of ecclesiastical archaeology, 
 is distinguished for " uncommon diligence, judg- 
 ment, and accuracy;" and which Dr. Sears char- 
 acterized in 1836, as " the most perfect text-book 
 before the public,'-" speaking of the course of in- 
 
20 WAYMARKS TO APOSTOLIC BAPTISM 
 
 etruction through which catechumens of the early- 
 churches were required to pass, says : 
 
 "This course usually occupied several 
 years, aud often the catechumens voluntari- 
 ly deferred their baptism on account of the 
 remission of sins by which it was accompa- 
 nied. Hence it was often necessary to bap- 
 tize the sick, and in that case sprinkling was 
 substituted for the usual rite? — P. I. Div. 
 3, c. 4, § 68. 
 
 Dr. John L. Mosheim, a Lutheran Minister and 
 Chanceller of the* University of Gottingen, of 
 whom it was justly said that, " in depth of judg- 
 ment, in extent of learning, in purity of taste, in 
 the powers of eloquence, and in a laborious appli- 
 cation to all the various branches of erudition and 
 philosophy, he had certainly very few superiors," 
 in his long-celebrated Ecclesiastical History, says : 
 
 " The sacrament of baptism was adminis- 
 tered in this century, without the public as- 
 semblies, in places appointed and prepared 
 for that purpose, and was performed by im- 
 mersion of the whole body in the baptismal 
 font." Cent. i. Part, n., Chap. iv. § 8. 
 " Those adults that desired to be baptized, 
 received the sacrament of baptism, accord- 
 ing to the ancient and primitive manner of 
 
TESTIMONY OF THE LUTHERAN CHURCH. 2 1 
 
 celebrating that institution, even 'by immer- 
 sion."— Cent, xvil, § 2, P. II. C. vii., § 1. 
 
 Dr. M. G. Buchner, in a learned and popular 
 work, which has passed through eight editions, 
 being revised and improved by Dr. H. L. Heub- 
 ner, Pastor, Superintendent, and first Director of 
 the Royal Theological Seminary at Wittemberg, 
 says: 
 
 " In the first times persons to be baptiz- 
 ed were immersed, while at the present day 
 they are only sprinkled with water." And 
 on the use of Taufe for baptizo, in Matt. 20: 
 22, 23, the same authors say: "Christ was, 
 as it were, immersed into the deep of his 
 bloody sufferings." 
 
 Dr. Theophilus C. Storr, a Lutheran Profes- 
 sor of Theology, in the University of Tubingen, 
 one* of the most eminent divines of his age, whose 
 philological and exegetical works rank among 
 the first critical productions of Germany, says : 
 
 " When the Lord commanded that disci- 
 ples should be baptized (Matt. 28: 19) the 
 Apostles, through those things which had 
 gone before, could have understood nothing 
 else than that men should be immersed in 
 water; nor did they, in truth, understand 
 anything else but immersion, as is evident 
 
22 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 from the testimony of the sacred writings, 
 and from the usage of the ancient Church, 
 by which immersion had been so received 
 that, as yet in the third century, the bap- 
 tism of the sick, for example, because it was 
 performed by the affusion of water, was by 
 some entirely rejected, by others certainly 
 it was esteemed far less than the baptism of 
 the rest, who were baptized in health, that 
 is, not perfused or sprinkled with the saluta- 
 ry water, in the manner of the sick, but 
 were bathed. Otherwise the ancient custom, 
 certainly among those who were baptized 
 in health, even in the western Church, was 
 preserved a long time ; aye, then, also, 
 when among some of the western churches, 
 the ancient custom being changed, they had 
 introduced affusion universally, there were 
 not wanting others which continued to hold 
 the ancient custom. Since these things 
 were so, it is altogether to be lamented, 
 that of the wishes which our Luther had 
 equally with respect to the usage of immer- 
 sion in tire successive administration of bap- 
 tism, and with respect to the common use 
 of the cup in the sacred supper, he was per- 
 mitted to accomplish only the latter." — 
 Doctr. Christ. Pars. Theoret. e Sacr. Lit 
 Repet.pp. 313, 314. 
 
TESTIMONY OF THE LUTHERAN CHURCH 23 
 
 Dr. J. B. Koppe, a distinguished scholar of the 
 Lutheran Church in Germany, in his well-known 
 and admirable edition of the New Testament, pub- 
 lished at Gottingen in 1783, after describing the 
 apostle's reasoning, at Rom. 6 : 2, says: 
 
 " But this reasoning depends on a cer- 
 tain peculiar usage, which men used to 
 practice, [namely] the rite of immersion in 
 the water of baptism, and of egress out of 
 the same as a symbol of abandoning, and, 
 as it were, laying aside the former life, and 
 of ever afterwards leading a new life in an 
 opposite direction, and instituted according 
 to a wholly different rule." 
 
 Rev. John A. Bexgel, D. D., a pious and 
 learned minister of the Lutheran Church in Ger- 
 many, in his celebrated edition of the Greek New 
 Testament, published in 1734, commenting on the 
 words, " much water," John 3 : 23, says : 
 
 " So the rite of immersion demanded." 
 John J. Jcxckherrott, in his German version of 
 the New Testament, published in 1732, and sold 
 by H. C. Schaffer, of Offenbach, renders baptizo 
 by tauchen, which signifies immerse. 
 
 John C. Wolfius, a learned critic of Germany, 
 in his exposition of Rom. 6 : 4, published at Ham- 
 burgh in 1725, says: 
 
24 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 " Formerly immersion into water furnish- 
 ed a sign of burial in baptism." . . " More- 
 over, there have been some of the Christian 
 teachers, who have thought that the same 
 rite of immersion ought to be recalled into 
 use at this day, lest that mystical significa- 
 tion should perish." 
 
 Benjamin Hedericus, whom Ernesti pronounces 
 " a good man, and very laborious," in his cele- 
 brated Greek lexicon, first published at Leipsic in 
 1722, and afterwards successively revised by Pa- 
 tricius, Ernesti, Morrell and Larcher, defines bap- 
 tizo thus : 
 
 "To merge, to immerse, to bury in wa- 
 ter; (2) to wash, to bathe; (3) to baptize." 
 
 John D. Micitaelis, Chancellor of the Univer- 
 sity of Gottingen, a scholar of vast erudition and 
 remarkable candor, speaking of the administra- 
 tion of baptism, says : 
 
 " The external action, which Christ com- 
 manded in baptism, was immersion under 
 water. This the word baptizo signifies; as 
 every one who knows the Greek will an- 
 swer for. The baptism of the Jews was 
 performed by immersion; so also was the 
 baptism of John, John 3: 23; and there is 
 
TESTIMONY OF THE LUTHERAN CHURCH. 25 
 
 uo doubt whatever that the first Christ- 
 ians baptized in the same manner. Where- 
 of, indeed, that is proof that baptism with- 
 out immersion, and by affusion, barely with 
 the sick in the third century was allowed, and 
 yet still met with opposition, as something 
 new; against which Cyprian defended it, in 
 the case when the necessity demanded such 
 an alteration. Also the explanation which 
 Paul gives of baptism, Rom. 6: 2, 3, sets 
 clearly before us immersion, and cannot be 
 applied to sprinkling with water." 
 
 L. S. Deylingius, in a learned work, written 
 about 1708, speaking of the harbinger of Jesus, 
 says : 
 
 " He received the name, tou baptistou, 
 from the office of solemn ablution and immer- 
 sion, in which he officiated by a divine com- 
 mand. For the word baptizesthai, in the 
 usage of Greek authors, signifies immersion 
 and demersion." . . . " It bears the same sig- 
 nification in the Gospels and in the writings 
 of the Apostles; if you except Luke 11: 38, 
 where baptizesthai seems to be used of 
 washing the hands, done by aspersion. For 
 as long as the Apostles lived, as many be- 
 lieve, immersion alone was in use ; to which 
 
26 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 a certain affusion was afterwards perhaps 
 adjoined; such as the Greeks are at this 
 day, trine immersion being performed, ac- 
 customed to use. At length, after the de- 
 cease of the Apostles, the baptism of clinics 
 became known, when, disease and other ex- 
 ' treme necessity prohibiting immersion, asper- 
 sion and affusion began to be introduced, 
 which in the lapse of time were retained, 
 immersion being neglected. For in a later 
 age, when adults were very seldom baptiz- 
 ed, infants were initiated into the sacred rites 
 of Christians by a fusion and aspersion" 
 Deylingi Observat. Sacr. Part in. Cap. 
 xxxvi., §2, Lips. ed.HOS. 
 
 J. H. Reitz, an accomplished scholar of Ger- 
 many, in his German version of the New Testa- 
 ment, first published in 1703, translates baptizo 
 at Mark 7 : 4, and Luke 11 : 38, by eintauchen, 
 which signifies immerse ; aud baptisma at Matt. 3 : 
 11, aud elsewhere, by eintauchung, which signifies 
 immersion. 
 
 John Leusden, an eminent professor of Hebrew 
 at Utrecht, in his Clavis of the New Testament, 
 published about 1671, at Matt. 3 : 6, defines bap- 
 tizo thus : 
 
 " To baptize, to merge, to bathe. Theme, 
 
TESTIMONY OF THE LUTHERAN CHURCH. 27 
 
 bapto, to merge; for in former times they 
 used to be baptized by immersion into wa- 
 ter." 
 
 C. Schrevelius. the celebrated critic and lexi- 
 cographer of Holland, in his Greek lexicon, pub- 
 lished about the time of his death, in 1667, defines 
 baptizo thus : 
 
 " To baptize, to merge, to bathe? 1 
 
 In the former part of the seventeenth century 
 the whole Bible was translated into the Dutch lan- 
 guage by a number of eminent scholars, under the 
 direction of the Synod of Dort, at the expense of 
 the States General ; which version immediately 
 came into general use, and has ever since con- 
 tinued to be used, with some slight revisions, as the 
 authorized version throughout Holland. In this 
 baptizo was translated by the vernacular term, 
 doopen, which Sewel, in his Dutch and English Dic- 
 tionary, enlarged by Buys, and published at Am- 
 sterdam in 1766, defines thus : 
 
 " To dip, plunge, baptize, christen n 
 
28 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 SECTION SIXTH. 
 
 Presbyterians and Congregationalists. 
 
 Among these immersion and sprinkling are both 
 held to be valid forms of Baptism, although the 
 former is but seldom used by them, the latter be- 
 ing regarded as more convenient and becoming ; 
 notwithstanding the testimonies of their best schol- 
 ars go to prove that the meaning of Baptizo was, 
 agreeably to the rite of Baptism, as administered 
 by the Apostles, generally, if not uniformly, im- 
 mersion. 
 
 Rev. Edward Robinson, D. D., in his Lexicon of 
 the New Testament, defines Baptizo thus : 
 
 " To immerse, to sink; in N. T., to cleanse 
 by washing, to wash one's self, to bathe, 
 to perform ablution; 2. to baptize, to ad- 
 minister the rite of baptism." 
 
 Rev. Albert Barnes, D. D., a distinguished 
 Presbyterian clergyman, and author of the most 
 popular Commentary on the New Testament, in 
 his note on Rom. 6 : 4, says : 
 
 " It is altogether probable that the Apos- 
 tle in this place, had allusion to the custom 
 of baptizing by immersion." 
 
PRESBYTERIANS AND CONGREGATION ALISTS. 29 
 
 Rev. Lyman Coleman, D. D., a distinguished 
 minister, and Principal of the Presbyterian Insti- 
 tute in Philadelphia, whom the renowned Nean- 
 der styled his " worthy friend," and whose work 
 on the Apostolical Church is endorsed by an In- 
 troduction from that celebrated historian, in his 
 compilation from Augusti, Rheinwald, Siegel, and 
 others, says : 
 
 " Immersion or dipping. In the primitive 
 Church this was undeniably the common 
 mode of baptism. The utmost that can be 
 said of sprinkling in that early period is, that 
 it was, in case of necessity, permitted, as an 
 exception to a general rule. This fact is so 
 well established that it were needless to ad 
 duce authorities in proof of it." ... " It is 
 a great mistake to suppose that baptism by 
 immersion was discontinued when infant bap- 
 tism became prevalent. This was as early 
 as the sixth century ; but the practice of 
 immersion continued until the thirteenth or 
 fourteenth century. Indeed, it has never 
 been formally abandoned, but is still the 
 mode of administering infant baptism in the 
 Greek Church." — Coleman's Antiq. Chris. 
 Church, Ch. xiv., §8. 
 Rev. ^Ioses Stuart, an eminent clergyman of 
 
30 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 the Congregational Church, and late learned Pro- 
 fessor of Sacred Literature in the Theological 
 Seminary at Andover, Mass., speaking of immer- 
 sion as the primitive mode of baptism, says : 
 
 " ' It is/ says Augusti, ' a thing made 
 out :' viz., the ancient practice of immersion. 
 So indeed all the writers who have thor- 
 oughly investigated the subject, conclude. 
 I know of no usage of ancient times, which 
 seems to be more clearly and certainly made 
 out. I cannot see how it is possible for any 
 candid man, who examines the subject, to 
 deny this."— Bib. Repos., Apr., 1833, p. 359. 
 
 Rev. Thomas Chalmers, D. D., late Professor of 
 Theology to the University of Edinburgh, Scot- 
 land, and corresponding member of the Royal In- 
 stitute of France, an accomplished scholar, aud 
 one of the most distinguished Presbyterian divines 
 of this century, in his Lecture on Rom. 6 : 4, 
 says : 
 
 " The original meaning of the word bap- 
 tism is immersion, and though we regard it 
 as a point of indifferency, whether the ordi- 
 nance so named, be performed in this way or 
 by sprinkling, yet we doubt not, that the 
 prevalent style of the administration, in the 
 Apostles' days, was by an actual submerging 
 
PRESBYTERIANS AND CONGREGATIONALISTS. 31 
 
 of the whole body under water." .... 
 "Jesus Christ, by death, underwent this sort 
 of baptism, even immersion under the surface 
 of the ground, whence he soon emerged agaiu 
 by his resurrection. We, by being baptized 
 into his death, are conceived to have made a 
 similar translation. In the act of descend- 
 ing under the water of baptism, to have re- 
 signed an old life ; and in the act of ascend- 
 ing, to emerge into a second or a new life." 
 
 Eev. George Hill, D. D„ a distinguished min- 
 ister of the Presbyterian Church, and President of 
 St. Mary's College, St. Andrews, speaking of the 
 connection between baptism and the forgiveness 
 of sins, says : 
 
 " The Apostle Paul, Rom. 6 : 4, 5, 6, 
 illustrates this connection by an allusion, 
 drawn from the ancient method of adminis- 
 tering baptism. The immersion in water of 
 the bodies of those who were baptized, is an 
 emblem of that death unto sin, by which the 
 conversion of Christians is generally express- 
 ed ; the rising out of the water, the breath- 
 ing the air again, after having for some time 
 been in another element, is an emblem of 
 that new life, which Christians, by their pro- 
 fession are bound, and by the power of their 
 
32 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 religion are enabled, to lead." — HiWs Lec- 
 tures in Di.inify, p. 660. 
 
 Robert Haldane, Esq., nephew of Lord Dun- 
 can, and a learned Scotchman, in bis exposition of 
 Rom. 6 : 3, 4, says : 
 
 "The figure of baptism was very early 
 mistaken lor a reality, and, accordingly, 
 some of the fathers speak of the baptized 
 person as truly born again in the water. 
 They supposed him to go into the water 
 with all his sins upon him, and to come out 
 of it without them. This, indeed, is the 
 case with baptism figuratively." . . . . 
 " The rite of baptism exhibits Christians as 
 dying, as buried, and as risen with Christ." 
 
 Rev. George Campbell, D. D., an eminent min- 
 ister and scholar of the Presbyterian Church, and 
 Principal of the Marischal College at Aberdeen, 
 Scotland, in his version of tbe Four Gospels, trans- 
 lates baptlsma by immersion, at Mark 10 : 38, 39, 
 and Luke 12 : 50 ; in his note. on Matt. 3 : 11, and 
 his Prelim. Dissert, vm. p. 2, § 2, he says : 
 
 " The word baptizein, both in sacred au- 
 thors and in classical, signifies, to dip, to 
 plunge, to immerse, and was rendered by Ter- 
 tullian, the oldest of the Latin fathers, tin- 
 
PRESBYTERIANS AND CONGREGATIONALISTS. 33 
 
 gen, the term used for dyeing cloth, which 
 was by immersion. It is always construed 
 suitably to this meaning" "I should think 
 the word immersion a better English name 
 than baptism, were we now at liberty to 
 make a choice." 
 
 Rev. Philip Doddridge, D. D.. a distinguished 
 Congregationalist minister and commentator, in 
 his " Family Expositor," which, as has been truly 
 said, '-critics and scholars, and Christians of every 
 sect and party have eulogized," commenting on 
 Rom. 6 : 4, says : 
 
 " It seems the part of candor to confess, 
 that here is an allusion to baptizing by im- 
 mersion, as most usual in these early times." 
 
 Rev. James Mackxight, D. D., a distinguished 
 Presbyterian minister and commentator, of Scot- 
 land, in his note on Rom. 6 : 4, says : 
 
 " Christ submitted to be baptized, that 
 is, to be buried under the water by John, 
 and to be raised out of it again, as an em- 
 blem of his future death and resurrection. 
 In like manner, the baptism of believers is 
 emblematical of their own death, burial, and 
 resurrection." 
 
34 TVAYMARKS TO APOSTOLIC BAPTISM. 
 
 Rev. John Lightfoot, D. D., one of the most 
 distinguished Biblical scholars that England ever 
 produced, whose researches and commentaries 
 have been justly denominated "the grand store- 
 house of succeeding annotators," and who was the 
 champion of Presbyterianism, especially of sprink- 
 ling for baptism, in the famous Westminster As- 
 sembly, under Charles I., in 1643, in his note on 
 Matt. 3 : 6, written some sixteen years after that 
 royal convocation, says: 
 
 "That the baptism of John was the im- 
 mersion of the body (in which manner both 
 the ablution of unclean persons, and the bap- 
 tism of proselytes was performed) seems evi- 
 dent from those things which are related 
 concerning it ; namely, that he baptized in 
 the Jordan, and in Enon, because there was 
 much water, and that Christ being baptized 
 went up out of the water ; to which the case 
 in Acts 8 : 38, seems parallel. Philip and 
 the Eunuch went down into the water, &c. 
 And some complain that this rite has not 
 been preserved in the Christian Church, as 
 if that might detract something from the 
 real nature of the baptism, or might be called 
 an innovation, since the aspersion of water is 
 employed in place of immersion^ 
 
TESTIMONY OF THE METHODISTS. 35 
 
 SECTION SEVENTH. 
 
 Testimony of the Methodists. 
 
 In this denomination immersion is sometimes 
 used for baptism, but their prevailing practice at 
 present is sprinkling or affusion ; and yet their best 
 scholars testify to immersion as the ancient manner 
 of administering the rite. 
 
 Rev. Joseph Benson, a celebrated Methodist 
 minister, whose commentary is exceedingly popu- 
 lar with that Church, in his note on Rom. 6 : 4, 
 adopting "Wesley's language as his own, says : 
 
 " ' Therefore, we are buried with him.' 
 Alluding to the ancient manner of baptizing 
 by immersion.'' 1 
 
 Rev. John "Wesley, the distinguished founder 
 of the Methodist denomination, and a man of 
 learning, in his English version of the New Test- 
 ament, published by the Methodist Book Concern 
 of New-York, in a note upon the phrase, " We are 
 buried with him," Rom. 6 : 4, says: 
 
 " Alluding to the ancient manner of bap- 
 tizing by immersion" 
 
36 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 Mr. "Wesley seems to have administered the 
 ordinance of baptism after this " ancient manner ;" 
 for, in his Journal, as published by the Methodist 
 Book Concern, under dates of Feb. 21 and May 5, 
 1736, he says : 
 
 " Mary Welch, aged eleven days, was 
 baptized according to the custom of the 
 first Church, and the rule of the Church of 
 England, by immersion. The child was ill 
 then, but recovered from that hour." " I 
 was asked to baptize a child of Mr. Park- 
 er's, second bailiff of Savannah ; but Mrs. 
 Parker told me, ' Neither Mr. P. nor I will 
 consent to its being dipped. 1 I answered, ' If 
 you certify that your child is weak, it will 
 suffice (the rubric says) to pour water upon 
 it.' She replied, ' Nay, the child is not 
 weak, but I am resolved it shall not be 
 dipped 1 This argument I could not confute ; 
 so 1 went home, and the child was baptized 
 by another person." 
 
 And not long afterwards one Causton made a 
 complaint against Mr. Wesley before the Grand 
 Jury of Savannah, Ga., charging him with having 
 " broken the laws of the realm, contrary to the 
 peace of our Sovereign lord the king, his crown 
 and dignity," " by refusing to baptize Mr. Park- 
 
TESTIMONY OF THE METHODISTS. 37 
 
 er's child, otherwise than by dipping, except the 
 parents would certify it was weak, and not able to 
 bear it ;" on which charge Mr. Wesley was pre- 
 sented to the court for trial, though twelve of the 
 Jury opposed the presentment, considering him 
 ''justified by the rubric."' — Wesley's Works, vol. 
 m.,pp. 20, 24, 42, New-York edit., 1840. 
 
 Rev. George Whitefield, an early associate of 
 the Wesleys, and one of the founders of the Meth- 
 odist Church, and the prime leader of the Calvin- 
 istic Methodists, says : 
 
 "It is certain, that in the words of our 
 text, there is an allusion to the manner of 
 baptism, which was by immersion, w r hich our 
 own Church allows, and insists upon it, that 
 children should be immersed in water, unless 
 those that bring the children to be baptized 
 assure the minister that they cannot bear 
 the plunging. 11 — Whitefield 's Sermons, xiii., 
 p. 197, Boston edit., 1820. 
 
 Rev. Adam Clarke, LL. D., a celebrated com- 
 mentator of the Methodist Episcopal Church, and 
 a critic of the highest authority in that connec- 
 tion, in his notes on John 3:23, says : 
 
 " As the Jewish custom required the per- 
 sons to stand in the water, and having been 
 
38 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 instructed, and entered into a covenant to 
 renounce all idolatry, and take the God of 
 Israel for their God, then plunge themselves 
 under the water, it is probable that the rite 
 was thus administered at iEnou." And on 
 Rom. 6:4, he says : " It is probable that 
 the Apostle here alludes to the mode of ad- 
 ministering baptism by immersion, the whole 
 body being put under the water." 
 
 SECTION EIGHTH. 
 
 Testimony of the Episcopalians. 
 
 Rev. W. J. Conybeare, a member of the Estab- 
 lished Church of England, and late Fellow of 
 Trinity College, Cambridge, Eng., in the recent 
 work of Conybeare and Howson, which has already 
 given its authors a high place among the first bib- 
 lical critics of the present age, says: 
 
 " It is needless to add that baptism was 
 (unless in exceptional cases) administered 
 by immersion, the convert being plunged be- 
 neath the surface of the water, to represent 
 his death to the life of sin, and then raised 
 from this momentary burial to represent his 
 
TESTIMONY OF THE EPISCOPALIANS. 39 
 
 resurrection to the life of righteousness. It 
 must be a subject of regret that the general 
 discontinuance of this form of baptism 
 (though perhaps necessary in our northern 
 climates) has rendered obscure to popular 
 apprehension some very important passages 
 of scripture. — Life and Epist. of Paul, vol. 
 i., p. 471. The same author, in his note on 
 Rom. 6 : 4, says : "This passage cannot be 
 understood unless it be borne in mind that 
 the primitive baptism was by immersion." 
 
 Rev. S. T. Bloomfield, D. D., F. S. A., Vicar of 
 Bisbrooke, Rutland, an eminent scholar, thor- 
 oughly conversant with all the principal com- 
 mentators, ancient and modern, who styles himself, 
 " a faithfully attached son of the Church of Eng- 
 land," in his "Recens Synoptica, or Critical Di- 
 gest," at Matt. 3 : G ; 20 : 22, and Rom. 6 : 4, says: 
 
 "This, with the Jews, was always effect- 
 ed, not by sprinkling, but by immersion." 
 "This metaphor of immersion in water, as 
 expressive of being overwhelmed by afflic- 
 tion, is frequent both in the Scriptures and 
 classical writers." " There is a plain allusion 
 to the ancient custom of baptism by immer- 
 sion, and I agree with Koppe and Rbsen- 
 muller that there is reason to regret it 
 
40 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 should have been abandoned in most Christ- 
 ian Churches, especially as it has so evidently 
 a reference to the mystic sense of baptism." 
 
 Sir Lancelot C. L. Brenton, in his English 
 version of the Septuagint, the Greek Old Testa- 
 ment, published at London, by the Bagsters, in 
 1844, renders baptizo, '■dip.' 1 
 
 Samuel Johnson, LL. D., the pious and learned 
 lexicographer, according to Boswell. his well- 
 informed biographer, used to argue, though him- 
 self an Episcopalian, in defence of some of the pe- 
 culiar tenets of the Church of Rome ; and as to 
 giving the bread only to the laity, said : 
 
 " They may think that in what is merely 
 ritual, deviations from the primitive mode 
 may be admitted on the ground of conven- 
 ience ; and I think they are as well warrant- 
 ed 4,0 make this alteration as we are to sub- 
 stitute sprinkling in room of the ancient 
 baptism." — Life of Johnson, vol. viii., p. 291, 
 Murray's London edit. 
 
 Jeremiah Markland, a learned and celebrated 
 critic, of the Protestant Episcopal Church, in his 
 Biblical criticisms, as given in Bowyer's Conjec- 
 tures, distinguishes poterion, cup, from baptisma, 
 when used in a metaphorical sense, thus : 
 
TESTIMONY OF THE EPISCOPALIANS. 41 
 
 11 By this latter [baptisma] is meant death, 
 a total immersion in afflictions ; as when all 
 thy storms and waves have gone over me ; 
 by the former a smaller portion of distress, 
 less than death. The distinction is made in 
 Matt. 20 : 22, and elsewhere ; and by all 
 the Evangelists in this place." 
 
 Rev. Thomas Sherlock, D. D., a learned prelate 
 of the Protestant Episcopal Church of England, 
 who was successively dean of Chichester, and 
 bishop of Bangor, Salisbury and London, and 
 whoin Middleton styled "the principal champion 
 and ornament of both Church and University," 
 gays : 
 
 11 Baptism, or our immersion into water, 
 according to the ancient rite of administer- 
 ing it, is a figure of our burial with Christ, 
 and of our conformity to his death, and so 
 signifies our dying to sin, and walking in 
 newness of life." — See Bloomfield Cr'it. Dig., 
 vol. v., p. 537. 
 
 Rev. Joseph Bingham, a minister of the Church 
 of England, whose learning and integrity have 
 rendered the results of his ecclesiastical researches 
 worthy of the highest esteem and confidence, and 
 to whom Dr. Lowth attributed " great and ines- 
 
42 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 tirnable merits," in his invaluable "Antiquities of 
 the Christian Church," which, on account of its 
 excellence, was translated in one of the German 
 Universities, and published in Latin by Grischon- 
 ius, after the author's death, speaking of baptism, 
 as practiced in the early ages, says : 
 
 The candidates "were usually baptized by 
 immersion, or dipping of their whole bodies 
 under water." — Antiq. Christ. Ch., B. xi., 
 
 Rev. William Burkitt, a minister of the Church 
 of England, and a celebrated commentator on the 
 New Testament, in his notes on Rom. 6 : 4, says : 
 
 "The Apostle alludes, no doubt, to the 
 ancient^ manner and way of baptizing per- 
 sons in those hot countries, which was by 
 immersion, or putting them under water for 
 a time, and then raising them up again out 
 of the water ; which rite had also a mystical 
 signification, representing the burial of our 
 old man, sin in us, and our resurrection to 
 newness of life." 
 
 Rev. Daniel Whitby, D. D., a minister of the 
 Church of England, distinguished alike for learn- 
 ing and piety, "well read," says Wood, the cele- 
 brated antiquarian, " in the fathers, and in polem- 
 
TESTIMONY OF THE EPISCOPALIANS. 43 
 
 ical divinity," in his commentary on the New Test- 
 ament, which was first published in 1703, and has 
 continued for more than a century as the princi- 
 pal commentary iu general use among the English 
 clergy, commenting on Rom. 6 : 4, says : 
 
 " It being so expressly declared here, and 
 Col. 2 : 12, that we are buried with Christ 
 in baptism, by being buried under water, and 
 the argument to oblige us to conformity to 
 his death, by dying to sin, being taken 
 hence, and this immersion being religiously 
 observed by Christians for thirteen centu- 
 ries, and approved by our Church, and the 
 change of it to sprinkling, even without any 
 allowance from the author of this institu- 
 tion, or any license from any Council of the 
 Church, being that which the Romanist still 
 urgeth to justify his refusal of the cup to the 
 laity ; it were to be wished that the custom 
 might be again in general use." 
 
 Sir Norton Kxatchbul, a learned and candid 
 critic, in his paraphrase of 1 Cor. 15 : 29, translates 
 baptizo by immergo, thus : 
 
 11 Why are they immersed for the dead, 
 that is, as dead, if not that by the emersion 
 from the water, (which is a type of the res- 
 urrection after burial,) they may be assured 
 
44 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 that, if they also themselves rise from death 
 in sins to newness of life, they will also, after 
 death, rise with Christ into glory." — Note 
 to 1 Pet. 3: 21. 
 
 Rev. William Cave, D. D., chaplain to Charles 
 II.. and canon of Windsor, and a learned writer on 
 persons and affairs of the Apostolic age, describ- 
 ing the action of baptism in the primitive Church, 
 says : 
 
 " The party to be baptized was wholly 
 immerged, or put under water, which was the 
 almost constant and universal custom of 
 those times." — Prim. Christ., pp. 155, 156, 
 Oxf. edit., 1840. 
 
 Rev. George Waddixgton, in his Church His- 
 tory, chapter n. , § 3, says : 
 
 "The ceremony of immersion (the oldest 
 form of baptism) was performed in the name 
 of the three persons in the Trinity." 
 
 Rev. William Trollope, M. A., of Pembroke 
 College, Cambridge, Eng., in his Anal. Theol., 
 Rom. 6 : 4, says : 
 
 " The Christian convert could not be ig- 
 norant, being of course previously instructed 
 in the typical nature of baptism, that in that 
 rite the immersion of the body, in imitation 
 
TESTIMONY OF THE EPISCOPALIANS. 45 
 
 of Christ's death and burial for sin, implies 
 an engagement on the part of the baptized 
 to die to sin ; and the rising from the water, 
 in imitation of his resurrection, implies the 
 commencement of a new life pledged to vir- 
 tue and holiness." 
 
 Rev. Abraham Rees, D. D., Professor of Theol- 
 ogy in Hackney College, and a fellow of the Royal 
 Society, edited the enlarged edition of Chambers' 
 Cyclopedia, and subsequently a still more exten- 
 sive work, universally known as " Rees : Cyclope- 
 dia," in which it is said : 
 
 "Baptism, in Thtdogy ; formed from the 
 Greek baptizo, of bapto, I dip or plunge, a 
 rite or ceremony by which persons are initi- 
 ated into the profession of the Christian re- 
 ligion." . . . "In the primitive times, 
 this ceremony was performed by immersion, 
 as it is to this day in the oriental Churches, 
 according to the original signification of the 
 word. However, it is not improbable, that 
 when great numbers were to be baptized at 
 the same time, the water was applied by 
 sprinkling, which was a practice sufficiently 
 familiar to the Jews." — Art. Bap., Lond. 
 edit., 1819. 
 
 William Greenfield, who declared that he was 
 
46 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 "not a Baptist nor the son of a Baptist," but who 
 was a remarkable linguist, an honorary member of 
 the Royal Asiatic Society, and Superintendent of 
 the Translating and Editorial Department of the 
 British and Foreign Bible Society, which, after 
 his death, accorded to him the tribute of " sound 
 learning, critical judgment, and a constant per- 
 ception of the duty of faithful adherence to the 
 very letter of the sacred original,-' in his masterly 
 Defence of the Mahratta Version, says : 
 
 " The term immerse, or what is equivalent 
 to it, appears the only term which can be 
 properly employed as a translation of the 
 Greek word baptizo." 
 
 Greenfield, in his Lexicon of the Mew Testa- 
 ment, defines the Greek baptizo thus : 
 
 " To immerse, immerge, submerge, sink; in 
 N. T. to wash* perform ablution, cleanse; to 
 immerse, baptize, administer the rite of bap- 
 
 * Greenejet d, in his Defence of the Mahratta Version, ex- 
 plaining the term ' wash,' says . — "It is evident, that to 
 WASH the body or person, without specifying any particular 
 part of the body, must necessarily denote to bathe, which 
 clearly implies immersion." 
 
 Titthan.v, also, an eminent German critic, in his Syn. X. 
 Test., speaking of the Greek words louo and nipto, says :— 
 " They differ as our baden [bathe] and washe.v [wash]. 
 Niptesthai, therefore, is spoken of any part of the body, not 
 simply of the feet or hands ; Lousasthai of the whole body. 
 Acts 9 : 37 ; Compare Horn. II. o. n. 582." 
 
TESTIMONY OF THE EPISCOPALIANS. 4t 
 
 Jeremy Taylor, D. D., a bishop, and one of the 
 brightest luminaries of the English Church, who, 
 according to Dr. Rust, "had the good humor of a 
 gentleman, the eloquence of an orator, the fancy of 
 a poet, the acuteness of a schoolman, the profound- 
 ness of a philosopher, the wisdom of a chancellor, 
 the sagacity of a prophet, the reason of an angel, 
 and the piety of a saint," in his " Ductor Dubi- 
 tantium," a book which Wood says, " is alone able 
 to give its author immortality," says : 
 
 " The custom of the ancient churches was 
 not sprinkling, but immersion ; in pursuance 
 of the sense of the word (baptize) ,in the 
 commandment, and the example of our 
 blessed Savior." — B. hi., C. iv., Rule 15. 
 
 A Body of learned Divines, appointed by the 
 same Parliament that convoked the "Westminster 
 Assembly, and composed in part of the same per- 
 sons, in a celebrated work, entitled '-Annotations 
 on the Bible," comment on Rom. G : 4, and Col. 
 2 : 12, as follows : 
 
 " In this phrase, the Apostle seemeth to 
 allude to the ancient manner of baptism, 
 which was to dip the parties baptized, and, 
 as it were, to bury them under the water." 
 
48 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 SECTION NINTH. 
 
 Testimony of the Roman Catholics. 
 
 Rev. Francis P. Kenrick, D. D., late Catholic 
 Bishop of Philadelphia, now of Baltimore, of whom 
 Cardinal Wiseman says : " His varied and exten- 
 sive learning, his great researches, his distinguish- 
 ed abilities, and his sound orthodoxy, combined 
 with his high position in the Church, must give 
 weight to all that he publishes ;" and any work of 
 whom, the Cardinal says, " must be received with 
 interest and with respect, by every Catholic who 
 speaks the English language ;" in his translation 
 of the New Testament, retains " baptize," in the 
 text, but makes this marginal rendering and re- 
 mark at Matt. 3:6: 
 
 " Immersed. This is the obvious force of 
 the term." 
 
 Rev. N. Wiseman. D. D., an eminent oriental 
 scholar, pro-rector to the English College at Rome, 
 and cardinal of the Roman Church, says : 
 
 "We 'retain the name of baptism, which 
 means immersion, though the rite is no longer 
 performed by it. We cling to names that 
 
TESTIMONY OF THE ROMAN CATHOLICS. 49 
 
 have their rise in the fervor and glory of the 
 past ; we are not easily driven from the 
 recollections which hang even upon sylla- 
 bles." 
 
 Dr. F. Brexxer, a distinguished writer, of the 
 Roman Church, in a learned work, published in 
 1818, says : 
 
 "Thirteen hundred years, baptism was 
 generally and ordinarily an immersion of the 
 person under water, and only in extraordin- 
 ary cases, a sprinkling or pouring with wa- 
 ter ; the latter, as a mode of baptism, was, 
 moreover, called in question, aye, even for- 
 bidden. Now baptism is generally and 
 ordinarily a pouring of the person with wa- 
 ter ; and only in the Church of Milan [the 
 Ambrosian church] immersion still continues, 
 as something peculiar to this church alone, 
 and extraordinary ; elsewhere it would be 
 punishable." — Brenner's Gesch. fyc, p. 306. 
 
 Dr. Brexxer, elsewhere in the same work, 
 speaking of sprinkling or pouring, as practiced for 
 baptism in Italy and France before the close of the 
 sixth century, says it was allowed only in special 
 cases : 
 
 "When, for example, there was no suit- 
 
50 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 able place for immersion, or the candidate 
 was seized with a severe sickness, making 
 immersion impossible ; although otherwise 
 even the bed-ridden sick were immersed." — 
 . 15. 
 
 Rev. John Lixgard, D. D., in his Antiquities of 
 the Anglo-Saxon Church, p. 118, Am. edit., a work 
 highly recommended by Bishop Kenrick, speaking 
 of the person baptized, says : 
 
 " He was plunged into the water, the 
 mysterious words were pronounced, and he 
 emerged." 
 
 Lewis Anthony Muratori, an Italian writer, 
 who left behind him such monuments of universal 
 knowledge and intense application as the life and 
 strength of one man would scarcely seem able to 
 accomplish, and who enjoyed the highest favor of 
 the Roman Church, under Benedict XIV., says : 
 
 " But here the Ambrosian rite in bap- 
 tizing should by no means be concealed. 
 For the Ambrosian priests baptize, not by 
 ablution, as the Romans now do, but by a 
 certain species of immersion. For the infant 
 being taken with the hands, they immerse the 
 back part of its head three times in the sal- 
 utary water in the form of a cross ; which 
 
PROMISCUOUS TESTIMONIES. Si 
 
 vestige of the most ancient and formerly 
 everywhere-used immersion endures to this 
 time." — Murat. Ital. Antiq. Med. Aev., Vol. 
 iv., Dis. 57. 
 
 SECTION TENTH 
 
 Promiscuous Testimonies. 
 
 Lieut. Lynch, under a commission from the 
 United States, in his Expedition to the Dead Sea, 
 in 1848, speaking of "El Meshra," which he 
 styles " the bathing place of Christian pilgrims," 
 
 says : 
 
 " It is consecrated by tradition as the 
 place where the Israelites passed over with 
 the Ark of the Covenant, aud where our 
 blessed Savior was baptized by John." 
 " Tradition, sustained by the geographical 
 features of the country, makes this the scene 
 of the baptism of the Redeemer." " And as 
 the ford probably derived its name from the 
 passage of the Israelites with the Ark of 
 the Covenant, the inference is not unreason- 
 able, that this spot has been doubly hallow- 
 
52 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 ed." And speaking of a caravan of Christ- 
 ian pilgrims, who came, while he was on the 
 ground, to commemorate the Savior's bap- 
 tism, lie says : " each one plunged himself, or 
 was dipped by another, three times below 
 the surface, in honor of the Trinity." — 
 Lynctis Expedition, pp. 255, 263. 
 
 Dr. Tischexdorf, a biblical critic of the first 
 class, in his edition of the Greek text, published 
 at Leipsic in 1850, as does Dr. Theile, of Leipsic, 
 puts over the third chapter of Matthew this head- 
 ing : 
 
 "Immersio Jesu," immersion of Jesus. 
 
 From these examples it must be inferred that 
 Drs. Theile and Tischendorf regard the Greek 
 word baptisma, or baptismos, as signifying immer- 
 sion. 
 
 Fraxcis Passow, in his lexicon, as revised by 
 Rost and Palm, defires baptizo thus : 
 
 " (1) To immerse often and repeatedly, to 
 submerge ; hence to moisten, wet, water ; (2) 
 to draw water; (3) to baptize, mid., to 
 lathe one's self to wash." 
 
 Professors Liddell and Scott, in their Greek 
 lexicon, based upon that of Francis Passow, define 
 baptizo thus : 
 
PROMISCUOUS TESTIMONIES. 53 
 
 "I To dip repeatedly ; to sink; to bathe. 
 II. To draw water, Plut. Alex., 47. III. 
 
 TO BAPTIZE, N. T." 
 
 It should be observed that the definitions, "lo 
 pour upon, drench,-'' which appeared in the first 
 English edition of Liddell and Scott, and in the 
 first American, by Prof. Drisler, have been given 
 up and discarded by both the authors and the 
 American editor, and, therefore, they do not ap- 
 pear in the second editions of that work. The 
 definition, "to draw water" is based on the use of 
 baptizo by Plutarch, in his life of Alexander, 
 where, speaking of a bacchanalian procession in 
 Carmania, he says : 
 
 " In the whole company there was not to 
 be seen a buckler, a helmet, or spear ; but 
 all the way, the soldiers baptizing with cups, 
 flagons, and goblets, out of large casks and 
 urns, drank to each other ; some as they 
 went marching along, and others as they 
 were reclining at tables." 
 
 And nothing can be more obvious than that 
 baptizing is here used in the sense of dipping, and 
 furnishes not the slightest authority for the defin- 
 ition, " to draw water." 
 
 Dr. James Donnegan, in his well-known Greek 
 lexicon, defines baptizo thus : 
 
54 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 " To immerse repeatedly into a liquid ; to 
 submerge ; to soak thoroughly; to saturate." 
 
 John G. Rosenmuller, a learned critic of the 
 Lutheran Church, in his scholia on Matt. 3 : 6, 
 and Rom. 6 : 4, says : 
 
 " To baptize is to immerse, to dip; the bo- 
 dy, or the part of the body which is to be 
 baptized, going under the water." "Immer- 
 sion in the water of baptism, and the com- 
 ing out of the same, was a sign that the old 
 life had been abandoned and a new one, in 
 the opposite direction, established. Hence 
 it was customary for those baptized to be 
 spoken of on the one hand as dead and bur- 
 ied, on the other, as resuscitated again into a 
 new life. The learned rightly admonish us 
 that, on account of this mystical sense of 
 baptism, the rite of immersion ought to have 
 been retained in the Christian Church." 
 
 Sir John Floyer, a learned physician and med- 
 ical writer of England, in his treatise on the vir- 
 tues of cold water, written near the end of the 
 seventppiith century, says : 
 
 " The church of Rome hath drawn short 
 compendiums of both sacraments ; in the 
 eucharist they use only the wafer ; and in- 
 stead of immersion, they introduced aspersion. 
 
MISCELLANEOUS TESTIMONIES. 55 
 
 " I have given now what testimony I could find 
 in our English authors, to the practice of immersion 
 from the time the Britons and Saxons were bap- 
 tized, till King James's days ; when the people 
 grew peevish with all ancient ceremonies, and 
 through the love of novelty, and the niceness of 
 parents, and the pretence of modesty, they laid 
 aside immersion." 
 
 De Stourdza, a native Greek Scholar, says : 
 " The distinctive character of the institution of 
 baptism is immersion, baptisma, which cannot be 
 omitted without destroying the emblematical 
 meaning of the sacred rite, and without contra- 
 dicting, at the same time, the etymological mean- 
 ing of the word, which serves to designate it." 
 Consid. sur la Doct. el V Esp. de V Egl. Orth. p. 87. 
 
 Louis F. Klipstein, aa. ll. m. ph. d., in the Uni- 
 versity of Giessen, speaking of baptism among 
 the Anglo-Saxons, says : " The mode of adminis- 
 tering the ordinance was by immersion." — Anal. 
 Angl. Sax., vol. I. p. 376. 
 
 H. A. Schott, in his Latin version of the New 
 Testament, published in 1825, invariably trans- 
 lates baptizo by immergo, immerse. 
 
 G. S. Jaspis, in his Latin version of the Epis- 
 tles, as revised in 1821, invariably renders bapti- 
 zo by tingo, d>p, and immergo, immerse, and other 
 equivalent vernacular words. 
 
 H. G. Reichard, in his Latin version of the New 
 Testameut, published in 1799, invariably trans- 
 lates baptizo by tingo, dip, immergo, immerse, lavo, 
 bathe, or vernacular words of like import. 
 
 Bretschxeider. in his able treatise on. the Doc- 
 trines of the Lutheran Church, vol. n. p. 657, 
 
56 WAYMARKS TO APOSTOLIC BAPTISM 
 
 says : " To the existence of baptism belongs the 
 entire immersion under the water." In his N. T. 
 lexicon he defines baptizo " to dip in frequently, 
 to bathe frequently, thence to bathe, wash simply, 
 to immerse into water, to submerge." 
 
 J. P. Schleusner, in his N. T. lexicon of 1791, 
 defines baptizo " to immerse and dip in, to plunge 
 into water, to wash, bathe, cleanse in water." 
 
 C. Shoetgex. in his N. T. lexicon of 1746, the 
 best ever made before Schleusner's, defines bap- 
 tizo " to merge, to immerse, to wash, to bathe, to 
 baptize." 
 
 J. C. Sutcer, in his Thesaurus of the Greek 
 Fathers, published about 1G59, defines baptizo 
 " to immerse, to wash." 
 
 Charles Anthon, LL.D.. Professor of Greek 
 and Latin in Columbia College, speaking of bap- 
 tizo, in a letter to Dr. Parmly. says : " The pri- 
 mary meaning is to dip or immerse ; and its 
 secondary meanings, if ever it had any, all refer 
 in some way or other to the same leading idea. 
 Sprinkling, &c, are entirely out of the question." 
 — R. Fuller on Baptism, p. 45. 
 
 " In the Assembly of Divines held at West- 
 minster in 1643, it was keenly debated whether 
 immersion or sprinkling should be adopted ; twenty- 
 five voted for sprinkling, and twenty-four for im- 
 mersion ; and even this small majority was ob- 
 tained at the earnest request of Dr. Light foot, 
 who had acquired great influence in that Assem- 
 bly." — Edinburgh Encyclopedia, Art. Bapt, Phil, 
 ed.. 1832. 
 
PAET SECOND. 
 
 This part extends from the Westminster Assem- 
 bly, in 1643, to the time when, as the learned Bas- 
 nage says, " the Legislature, in a Council at Ra- 
 venna, in the year 1311, declared dipping or sprink- 
 ling indifferent." 
 
 SECTION FIRST. 
 
 Testimony of Lutherans. 
 
 Elias Hutter, a celebrated linguist, and Pro- 
 fessor of Hebrew at Leipsic, in the first transla- 
 tion of the New Testament into Hebrew, of which 
 we have any account, published in a Polyglot of 
 twelve languages, at Nuremberg in 1599, render- 
 ed the Greek word baptizo by the Hebrew taval, 
 
58 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 which, plainly and unequivocally signifies to im- 
 merse. 
 
 Philip Melancthon, one of the wisest and 
 greatest men of his times, Professor of Greek in 
 the University of Wittemberg, author of the Augs- 
 burg Confession of Faith of 1530, and afterwards 
 of the Confession of the Saxon Churches of 1551, 
 one of the deputies appointed by the Elector of 
 Saxony to the Council of Trent, the intimate friend 
 and coadjutor of Luther, in the Reformation, es- 
 pecially in translating the Bible, whose hatred for 
 controversy was surpassed, only by his love of 
 truth, defines the Christian rite thus 
 
 " Baptism is immersion into water, which 
 is made with this admirable benediction: " I 
 baptize thee,' " &c. " The immersion signi- 
 fies that our sins are washed away, and 
 merged into the death of Christ." — Catech. 
 Melandh. Op. Om. P. I., pp. 24, 25, Wit. 
 ed., 1580. 
 
 The Protestant Church ofSaxoxy, in the mem- 
 orable Confession of Doctrine, written by the learn- 
 ed Melancthon, in 1551, embracing the substance 
 of the celebrated Augsburg Confession, as com- 
 posed by Melancthon in 1530, considerably en- 
 larged, and endorsed by a host of learned men, 
 representing that Church at the Council of Trent, 
 holds the following doctrine ■ 
 
TESTIMONY OF LUTHERANS. 59 
 
 " Baptism is the entire action, namely 
 the immersion and pronunciation of the 
 words: 'I baptize thee in the name of the 
 Father, and of the Son, and of the Holy 
 Spirit.' In these words we often set forth 
 the substance of the doctrine of the Gospel 
 which is comprehended in them. ' I bap- 
 tize thee/ that is, I testify in this immersion 
 that thou art washed from sins and already 
 accepted by the true God." 
 
 The Protestant Church of Holland, in the 
 first known translation of the Scriptures into the 
 Dutch language, made from Luther's German, 
 about the middle of the sixteenth century, used 
 the vernacular term doopen, which signifies to dip, 
 as a translation of the Greek baftizo through the 
 German taufen. And Dr. Hermga says : " The 
 Dutch translators and revisers generally followed 
 Piscator, and even made use of his manuscript 
 notes, procured from his heirs by their High 
 Mightinesses.''' 
 
 Dn. Martin Luther, the great leader of the 
 Protestant Reformation in the sixteenth century, 
 and the illustrious founder of the Lutheran Church, 
 in his German version of the Bible, which has con- 
 tinued to be till the present time the most popu- 
 lar and the only common version in that Ian 
 
60 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 guage, rendered the Greek baptizo by the Ger- 
 man taufen, "which, like the Dutch doopen, though 
 now used in the generic sense of christen, original- 
 ly and etymologically signified only to dip ;* in 
 which sense it was manifestly understood and used 
 by Luther in his translation of the Bible ; as any 
 one can see from his writings, where, among other 
 things he says : 
 
 "The term baptism is Greek; in Latin it 
 may be translated immersio, since we immerse 
 any thing into the water, that the whole 
 may be covered with water; and though that 
 custom may have fallen into disuse with 
 
 * The Managers of the American Bible Society, em- 
 bracing some of the best scholars in this country, in their 
 official statement of the Principles and Practice of that So- 
 ciety, in 1841, speaking of taufen and doopen as then used 
 in the German and the Dutch versions, say that, " Though 
 they once signified ' immerse,' they have (like many words 
 in the English Bible) lost their first meaning, and are now 
 of as general import as the English word, 'baptize.'" 
 Agreeably with this we find that where Luther, three hun- 
 dred years ago, used taufen to translate the Hebrew taval, 
 to dip,' in - / Kings, 5: 14, De Wette now uses tauchen, as 
 at present the more specific term. And thus it appears 
 that, taufe.v, when used by Luther to translate baptizo, 
 signified 'to IMMERSE.' But when its usage became re- 
 stricted to the sacred rite, and the form of that rite was 
 changed by the prevailing usage of the cliurches, from im- 
 Mersion to sprinkling, the original, distinctive meaning of 
 taufen became obscured; so that the word is now employed, 
 as an ecclesiastical term, in a generic sense, to designate 
 the initiatory rite, without denoting the manner of its ad- 
 ministration. 
 
TESTIMONY OF LUTHERANS. 61 
 
 very many (for they do not totally immerse 
 children, but only pe-fuse them with a very 
 little water,) yet they ought to be entirely 
 immersed, and immediately withdrawn. For 
 this the etymo.ogy of the term seems to de- 
 mand. And the Germans also call bap- 
 tism Taufe, from depth, which in their lan- 
 guage they call Tieft, because it is fit that 
 those who are baptized should be deeply 
 immersed. And certainly if you look at 
 what baptism signifies, you will see that the 
 same is required. For it signifies this, that 
 the old man, and our sinful nature, which 
 consists of flesh and blood, are totally im- 
 mersed by divine grace (which we will point 
 out more fully.) The mode of baptizing, 
 therefore, was obliged to correspond with 
 the signification of baptism, that it might 
 set forth a certain and full sign of it." . . . 
 " In baptism to the words of the promise 
 he adds the sign of immersion into water." 
 . . . . " Another tiling, which pertains to 
 baptism, is the sign or sacrament, which is 
 immersion itself into water, whence also it 
 has the name. For baptizo in Greek is 
 mzrgo m Latin, and baptisma is mersio." . . . 
 " Baptism justifies no one, nor is it advan- 
 tageous to any one, but faith in the word of 
 
62 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 the promise, to which baptism is added, this 
 justifies and fulfils that which baptism sig- 
 nifies. For faith is the submersion of the 
 old man, and the emersion of the new man." 
 . . . " And so baptism signifies two things, 
 death and resurrection, that is, a full and 
 perfect justification. For in that the min- 
 ister immerses a child into water, signifies 
 death ; but in that he brings it out again, 
 signifies life. So Paul sets forth in Rom. 6: 
 1 For we are buried with Christ by baptism 
 
 into death/" &c " Wherefore, while 
 
 we begin to believe, we, at the same time, 
 begin to die to this world, and to live to 
 God in a future life, so that faith is truly a 
 death and resurrection, that is, that spirit- 
 ual baptism, in which we are immersed and 
 emerge. In that, therefore, ablution from 
 sins is attributable to baptism, it is, indeed, 
 truly attributed, but the signification is too 
 slender and soft to express baptism, which is 
 a symbol rather of death and resurrection. 
 On this account I could wish that those who 
 are to be baptized should be completely im- 
 mersed into the water, as the word signifies 
 and the mystical rite expresses ; not because 
 I think it necessary, but because it would be 
 beautiful, that of a thing so perfect and full, 
 
TESTIMONY OF LUTHERANS. 63 
 
 an expression likewise full and perfect should 
 be given, as also it was instituted, without 
 doubt, by Christ." 
 
 "Taufe is called in Greek, baftismos, in 
 Latin, mersio ; that is, when they immerse 
 something entirely into the water, which 
 goes altogether over it. And although in 
 many places the custom is never to plunge 
 and to immerse the children completely into 
 the font, but they only sprinkle them out of 
 the font with the hand ; nevertheless it 
 should be so, and would be right, that they 
 should, according to the meaning of the 
 word, taufe, sink and baptize the child, or 
 any one who is baptized, entirely into the 
 water, and bring it out again. For also, 
 without doubt, the word, taufe, in German 
 dialects, comes from the word, tief ; so that 
 what one would baptize, he sinks deeply into 
 the water. That also the signification of 
 baptism demands ; for it signifies that the old 
 man and sinful birth of flesh and blood, 
 should be completely drowned through the 
 grace of God ; as we shall hear. Therefore 
 one ought to do enough ior this signification, 
 and to give a right, perfect sign." — Opera 
 Luth. torn. I. pp 7 1, 72, Wit. ed. 1582. Tom. 
 II. pp. 70, 75, 76, Wit. ed. 1562. Luth. 
 Withe Von Walch, vol. x.. pp. 2593, 2594. 
 
64 WAYMARKS TO APOSTOLIC BAPTISM 
 
 SECTION SECOND. 
 
 Testimony of Presbyterians. 
 
 Rev. John Diodati, D. D., who was brought up 
 in the Roman Church, but in early life embraced 
 the Protestant faith, became a Professor, first of 
 Hebrew, then of Theology, at Geneva, and was 
 deputed with Trouchin to represent the Genevan 
 clergy in the Synod of Dort, by which he was ap- 
 pointed, with five others, to draw up the Belgic 
 Confession of Faith, to secure the professors of the 
 reformed religion in Holland within the pale of 
 pure and unadulterated Calvinism, in his celebrat- 
 ed Italian version of the Bible, which, though per- 
 haps too paraphrastical, enjoys nevertheless the 
 reputation of being exceedingly faithful and ele- 
 gant, has, like most of those who have translated 
 the Scriptures into the Latin, French, Spanish, 
 Portuguese and other cognate languages, trans- 
 ferred the Greek word baptizo. " It should, how- 
 ever, be remarked," says the learned Greenfield, 
 in his celebrated Defence of the Mahratta version 
 " that though these translators adopted the Greek 
 word, yet they clearly understood it in the sense 
 of immersion." Hence Diodati, in his version, ed. 
 
TESTIMONY OF PRESBYTERIANS. 65 
 
 1607, explains " battezzati," at Matt. 3 : 6, by the 
 following marginal note : 
 
 "Dipped in the water, for a sacred sign 
 and ceremony, testifying and sealing the re- 
 mission, and purging away of sin in the blood 
 of Christ, and the purification of their minds 
 by the power of the Holy Spirit." 
 
 Theodore Beza, a renowned scholar, reputed 
 the best interpreter of his time, and next to Cal- 
 vin, the most distinguished for genius and influ- 
 ence among the preachers of the Calvinistic Church 
 in the sixteenth century, Professor of the Greek 
 Language at Lausanne, and afterwards Professor 
 of Theology at Geneva, where, after the death of 
 Calvin, he presided over the Church, and enjoyed 
 for forty years the reputation of a patriarch, with- 
 out whose approbation no important step was 
 taken, in a new Latin version accompanying his 
 excellent edition of the Greek Testament, first 
 published in 1556, transferred the Greek word 
 BAPTrzo, wherever it related to the sacred rite ; 
 but obviously iu the sense of immersion ; as appears 
 from his annotations on Matt. 3:11, Mark 7 : 4, 
 and Gal. 2 : 27, where he says : 
 
 "The word for baptizing, (which, indeed, 
 if you look at the term itself, corresponds 
 
G6 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 with the Hebrew, taval [immerse] rather 
 than with rahhatz [wash,] ) formerly used by 
 the sacred writers in the new mystery, and 
 for so many ages afterwards, by the tacit 
 consent of all the churches, consecrated to 
 this one sacrament, so that it had passed 
 over even into the common idioms of almost 
 all nations, these men, therefore, (of whom 
 Sebastian Castell is chief,) rashly venture, 
 nevertheless, to change, that they may use 
 the terms, 'bathing' and l ablution' and 
 'washing, 7 the words, baptize and baptism, 
 being treated as if eliminated and abandon- 
 ed. Men are certainly fastidious, who are 
 neither moved by the perpetual authority of 
 so many ages, nor can be led by the daily 
 custom of the people in speaking, to think 
 that, what all concede to other masters of 
 the arts and professors, is allowable to the- 
 ologians ; that is, that what they have come 
 into possession of, by long usage and the 
 best faith, they should retain as their own. 
 Nor is there any reason why they should 
 use as a pretext, the authority of a few 
 ancient writers ; as, for instance, that Cyp- 
 rian said tingentes [dipping] instead of bap- 
 tizantes [baptizing,] and Tertullian in some 
 place calls Christ sequestrem instead of Medi- 
 
TESTIMONY OF PRESBYTERIANS. 67 
 
 ator. For what was to those ancients as it 
 were new, is to us old ; and this proves that 
 even these very words which we now use, 
 were familiar to the Church, and were, there- 
 fore, more pleasing to themselves, because 
 they are very rarely found having spoken 
 otherwise." 
 
 "'They were lathed 1 — baptisontai Yul- 
 gate, baptizextur, which Erasmus with rea- 
 son changed, since it was not performed by 
 that solemn ablution, to which (as I before 
 said) the appellation of baptism had been 
 now for a long time, by the custom of all 
 the churches, set apart and consecrated: 
 But baptizesthai is more in this place than 
 c/iemiptein, because the former would seem 
 to be understood of the whole body, the lat- 
 ter of the hands only. Nor, indeed, does 
 baptized* signify to wash, unless by conse- 
 quence. For it properly means, to immerse, 
 for the sake of dyeing." " But this phrase 
 also seems to be derived from the ancient 
 custom of immersing adults." 
 
 The Ritual of the Calvlnistic Church at Ge- 
 neva, as early as 1556, contained in its ; Form of 
 Prayers and Administration of Sacraments,' the 
 following : 
 
 " ' I baptize thee iu the name of the Fa- 
 
05 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 ther, of the Son, and of the Holy Ghost. 
 And as he (the priest) speaketh these words, 
 he taketh water in his hand, and layeth it on 
 the child's forehead." 
 
 This appears to be the oldest church-law requir- 
 ing affusion for baptism 
 
 John Calvin, a distinguished reformer of the 
 sixteenth century, who, according to our own Ban- 
 croft, " achieved an immortality of fame before he 
 was twenty-eight years of age," and whose " only 
 happiness consisted of ' tasks of glory and of 
 good,' " with " probity unquestionable and rnorals 
 spotless," whom the learned Hooker declared to 
 be " incomparably the wisest man that ever the 
 French Church did enjoy since it enjoyed him," 
 and whom even the cautious Scaliger pronounced 
 " the most exalted character that had appeared 
 since the days of the Apostles, and, at the age of 
 twenty-two, the most learned man in Europe," this 
 great man, in his comments on John 3 : 23, and 
 Acts 8 : 38, says : 
 
 " From these words it is lawful to con- 
 clude that baptism was celebrated by John 
 and Christ by the submersion of the whole 
 body." " Here we see plainly what the rite 
 ol baptizing was among the ancients ; for 
 
TESTIMONY OF PRESBYTERIANS. 69 
 
 thpy immersed the whole body into water. 
 Now the practice has come into vogue, that 
 the minister shall only sprinkle the body or 
 the heed. But so small a difference of cere- 
 mony ought not to be of so great importance 
 to ns, that we should on that account divide 
 the Church, or disturb it with strifes. In 
 behalf of the ceremony of baptism itself, in- 
 deed, as far as it was delivered to us by 
 Christ, it would be a hundred times better 
 that we should fight even to the death, than 
 that we should permit it to be torn from us ; 
 but since in the symbol of water we have the 
 testimony, as well of our ablution, as of a 
 new life ; since in water as in a mirror 
 Christ represents to us his blood, that we 
 may seek thence our purification ; since he 
 teaches that we are restored by his spirit, 
 that being dead to sin we may live to right- 
 eousness, it is certain that nothing which 
 may make to the substance of baptism is 
 wanting to us. Wherefore the Church 
 freely permitted herself from the beginning 
 to have ceremonies, outside of this substance, 
 somewhat dissimilar. For some immersed 
 three times, but others once only; wherefore 
 we should not be too particular in things 
 not so necessary ; only let not adventitious 
 
70 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 displays corrupt a simple institution of 
 Christ." 
 
 Calvin, also, in his Institutes of the 
 Christian Religion, xv. 19, says : V Whether 
 the person who is baptized be wholly im- 
 mersed, and that thrice or once, or be only 
 sprinkled with water poured on, matters very 
 little ; but that, on account of the diversity 
 of countries, ought to be free to the 
 churches. Although it is certain, both that 
 the word itself of baptizing signifies to im- 
 merse, and that the rite of immersing was ob- 
 served by the ancient Church." 
 
 Such is the testimony of this great and good 
 man, the founder and father of Presbyterianism, 
 in relation to the meaning of the word baptize and 
 the practice of the ancient Church ; and such is 
 the only ground on which he attempted to justify 
 the substitution of sprinkling for immersion. 
 
 SECTION THIRD. 
 
 Testimony of Episcopalians. 
 
 The Protestant Episcopal Church of England 
 produced, in 1611, a new translation of the Scrip- 
 tures iu English, specifically known as King 
 
TESTIMONY OF EPISCOPALIANS. ?1 
 
 James's version, which has been ever since the 
 commonly received version in that language. In 
 making this version the translators were required 
 to follow the Bishops' Bible, and to make no alter- 
 ation in that version, except where the sense re- 
 quired it. Yet in 2 Kings, 5 : 14, where the He- 
 brew taval, which the Septuagint had rendered by 
 baptizo, was translated in the Bishops' Bible 
 washed, the authors of our common version substi- 
 tuted dipped. While in cases relating to the Christ- 
 ian rite the transferred term baptize is retained 
 as in the Bishops' Bible ; of which the translators, 
 in their preface, say : " We have on the one side 
 avoided the scrupulositie'of the Puritanes, who 
 leave the old ecclestasticall words and betake 
 them to other ; as when they put washing for bap- 
 tism, and congregation instead of church." The 
 sense in which these translators understood and 
 used the word baptize, in the common version, is 
 most fairly inferred from their practice and the 
 Liturgy of their Church. 
 
 Richakd Cox, an eminent scholar in the Episco- 
 pal Church, and Bishop of Ely, who, according to 
 his biographer, was " one of the chief pillars and 
 ornaments of the Church," in his translation of a 
 greater portion of what is commonly known as the 
 Bishops' Bible, published in 15 G8, employed the 
 
72 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 transferred term, baptize, to describe the sacred 
 rite. The sense in which he so employed that 
 term may also be safely inferred from the con- 
 temporaneous Liturgy of his Church ; more espe- 
 cially as he himself was the chief author of that 
 Liturgy. 
 
 William Whittingham, Dean of Durham, under 
 Queen Elizabeth, and brother-in-law of John Cal- 
 vin, in his translation of the Geneva version of 
 the New Testament, published in 1557, used the 
 transferred term, baptize. And it is fair to pre- 
 sume that he also understood its meaning accord- 
 ing to the practice and Liturgy of the Episcopal 
 Church. 
 
 The Protestant Episcopal Church, of England, 
 by a convocation of Bishops in 1542, undertook to 
 make a new English version. Among the numer- 
 ous questions which arose, it was debated by them, 
 whether ' charity ' or ' love ' should be used to 
 translate charitas ; and whether ecclesia should be 
 rendered 'church' or 'congregation.' But Stephen 
 Gardiner, Bishop of Winchester, who, as Fuller 
 says, "wanting power to keep the light of the 
 word from shining, sought out of policy to put it 
 into a dark lanthorn," superseded all such ques- 
 tions, by proposing to transfer ninety-nine w r ords 
 and phrases from the Latin Vulgate, which, as he 
 
TESTIMONY OF EPISCOPALIANS. 73 
 
 said, on account of their genuine and native mean- 
 ing, and the majesty of the matter signified by 
 them, he would have incorporated into the English 
 version, untranslated, or as little altered as possible. 
 Among these were charitas, ecclesia, episcopus, bap- 
 tizare, &c. But the Bishops refused to have their 
 work submitted to the Universities, according to 
 the will of the king, and consequently this project 
 was defeated. The sense in which it was here pro- 
 posed, to transfer the term baptize must also be 
 gathered from the contemporaneous practice and 
 Liturgy of the Church. 
 
 In the Book of Common Prayer and Adminis- 
 tration of the Sacraments and other Rites and 
 Ceremonies of the Church, according to the use of 
 the Church of England, as revised and settled at the 
 Savoy Conference in 1662, (which is quoted in this 
 place for the sake of a more convenient compari- 
 son of it with earlier editions.) the direction for 
 public baptism contains the following: 
 
 " Naming it after them, (if they shall 
 eertifie him that the child may well endure 
 it,) he shall dip it in the water discreetly 
 and warily, saying: ' N. I baptize thee,' &c. 
 But if they eertifie that the child is weak, it 
 shall suffice to pour water upon it, saying 
 the foresaid words." 
 
74 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 But the Book of Common Prayer and Adminis- 
 tration of the Sacraments and other parts of Di- 
 vine Service, as printed in 1637, (six years previ- 
 ous to the Westminster Assembly.) under Charles 
 L, and commonly called Archbishop Laud's, for 
 the use of the Church of Scotland, directs as fol- 
 lows : 
 
 "The Presbyter shall take the childe in 
 his hands and aske the name ; and naming 
 the childe, shall dip it in the water, so it be 
 discreetly and warily done, saying : ' N. I 
 baptize thee,' &c. And if the childe be 
 weake, it shall suffice to poure water upon 
 it, saying the foresaid words." 
 
 The Book of Common Prayer and Administra- 
 tion of Sacraments, &c, for the Church of England, 
 as published under James L, in 1604, commonly 
 called the s Hampton Court Book,' and under 
 Elizabeth, in 1559, commonly called the ' First 
 Book of Queen Elizabeth,' and under Edward VI., 
 in 1552, commonly called the ' Second Book of 
 Edward VI.,' contained the same direction as that 
 above quoted from Archbishop Laud's, of 1637. 
 From which it will be observed tlmt the clause, 
 " if they shall certifie him that the childe may well 
 endure it," was never found in the Liturgy of the 
 Episcopal Church, till after the Westminster As- 
 
TESTIMONY OF ROMAN CATHOLICS. 75 
 
 sembly. And dipping for baptism was always re- 
 quired except in cases of 'weakness. 
 
 Ret. William Chappel, a learned and pious 
 man, Fellow of Christ's College, Cambridge, and 
 Provost of Trinity College, Dublin, Bishop of Cork, 
 Cloyne and Ross, in his memoirs of himself, says, 
 he was dipped, as was the custom in the parish in 
 which he was born, in Nottinghamshire, Decem- 
 ber, 1512. 
 
 SECTION FOURTH. 
 
 Testimony of Roman Catholics. 
 
 James Pamelius, canon of Bruges, arch-deacon 
 and nominated bishop of St. Omer's in 1587, a 
 scholar of large attainments, especially devoted to 
 the study of the Christian fatheps, says : 
 
 " Whereas the sick, by reason of their ill- 
 ness, could not be immersed or plunged, 
 (which, properly speaking, is to be baptiz- 
 ed,) they had the salutary water poured 
 upon them, or were sprinkled with it. For 
 the same reason, I think, the custom of 
 sprinkling now used, first began to be ob- 
 
76 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 served by the western Church ; namely, on 
 account of the tenderness of infants, seeing 
 the baptism of adults was now very seldom 
 practised." 
 
 The Roman Catechism, emanating from the 
 Council of Trent, and published in 1566, under 
 Pope Pius V., says : 
 
 " Baptism may be administered by im- 
 mersion, infusion, or aspersion; and being 
 administered in either of these forms it is 
 equally valid." 
 
 James Sadolet, a learned writer, of Italy, who 
 was created cardinal of the Roman Catholic 
 Church in 1536, and whom Erasmus very justly 
 styled, "a notable ornament of his age," in his 
 comment on Rom. 6 : 4, 8, says : 
 
 " Our trine immersion in water at baptism, 
 and our trine emersion, denote that we are 
 buried with Christ in the faith of the true 
 Trinity, and that we rise again with Christ 
 in the same belief." 
 
 Desiderius Erasmus, D. D., one of the greatest 
 scholars of the age, and one of the most illustrious 
 men that ever lived, in a note to his Latin version, 
 of the sixteenth century, at Matt. 3: 14, says: 
 
 " It has seemed best to use the word for 
 
PROMISCUOUS TESTIMONIES. 77 
 
 baptizing without change, although it is 
 Greek, inasmuch as the thing itself has come 
 down to us as something new. Although 
 Cyprian in a letter to Cecil ventured to read 
 thus : ' Teach all nations, dipping them in 
 the name of the Father, and of the Son, and 
 of the Holy Spirit.'" 
 
 SECTION FIFTH. 
 
 Promiscuous Testimonies. 
 
 Hugo Grotius, LL. D., styled not unaptly by 
 Quistorpius the "Phenix of Literature," a pupil 
 of Scaliger, and companion of Casaubon and Vos- 
 sius, and beyond all question, one of the most pro- 
 found scholars of the seventeenth century, in his 
 annotations on Matt. 3 : 6, John 3:23, says : 
 
 " But that this customary rite was per- 
 formed by immersion not by pouring, is indi- 
 cated both by the proper signification of the 
 word, and the places chosen for that rite, 
 John 3: 23, Acts 8: 38, and many allusions 
 of the Apostles, which cannot be referred 
 to sprinkling, Rom. 6: 3, 4. Col. 2: 12. 
 
78 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 Considerably later the custom of pourvng or 
 sprinkling seems to have come into use, for 
 the sake of those who, lying; in virulent dis- 
 ease, sought a name with Christ, whom the 
 rest call clinics. !See Epistle of Cyprian to 
 Magnus." "Understand not many streams, 
 but simply an abundance of water, so much 
 certainly that the human body might be 
 easily immersed in it, in which manner bap- 
 tism was then performed." "This appears 
 to intimate not only the words of baptism, 
 but also the very form of it. For an im- 
 mersion of the whole body into the river, so 
 that it was no longer conspicuous, bore au 
 ima<re of the burial which is given to the 
 dead." 
 
 Stephen Curcellaeus, an eminent minister and 
 a renowned scholar, successor of Episcopius in the 
 Professorship of Divinity at Amsterdam, in the 
 seventeenth century, says : 
 
 "Baptism was performed by plunging the 
 whole body into water, and not by sprinkling 
 a few drops, as is now the practice. Nor did 
 the disciples, that were sent out by Christ, 
 administer baptism afterwards in any other 
 way." Relig. Christ. Institut. L. v. C. ii. 
 
 Claudius Salmasius, whom Isaac Casauhon pro- 
 
PROMISCUOUS TESTIMONIES. 79 
 
 nounced a man of wonderful learning, and who, 
 according to his biographer, "was knowing in 
 every thing, in divinity, in law, in philosophy, in 
 criticism ; and so consummate a linguist that there 
 was hardly a language he had not attained some 
 mastery in," says : 
 
 " Baptism is immersion, and was formerly 
 celebrated according to the force and mean- 
 ing of the name. Now it is only r autism, 
 sprinkling, not immersion, nor dipping.'' 1 — 
 Wolf, Cur. Phil. Grit. Matt. 28 : 19. 
 
 George Pasor, Professor of Greek at Franeker, 
 in his Lexicon of the New Testameut, published 
 about the time of his death, in 1637, defines bap- 
 tizo thus : 
 
 " To baptize, to merge, to bathe." 
 
 Isaac Casaubox, a scholar and critic of the first 
 order, Professor of the Greek Language at Ge- 
 neva from 1582 to 1596, and subsequently Profes- 
 sor of the Greek and the Latin Languages at Mont- 
 pelier, in his edition of the Greek Testament, pub- 
 lished in 1587, appended to Matt. 3 : 6, the follow- 
 ing note : 
 
 " For this was the rite of baptizing, that 
 they were immersed into the waters ; which 
 even the word itself sufficiently declares." 
 
80 WAYMARKS TO APOSTOLIC PAPTISM. 
 
 John Jones, M. D., a celebrated physician, of 
 England, in his work entitled, " The Art and 
 Science of preserving the Body and Soul in 
 Health," published in 1579, incidentally notices 
 the fact, that, some of the old priests of that time 
 were accustomed to dip the child very zealously 
 to the bottom of the font. 
 
 Joelv Scapula, a well-known lexicographer 
 in his Greek lexicon, of 1579, furtively copied from 
 the work of his employer, adopted without change 
 the definition of baptizo, as that celebrated 
 scholar, 
 
 Henry Stevens, in his incomparable Thesaurus 
 of 1572, had defined the term, thus : 
 
 " To merge, or immerse; to submerge, to 
 bury in water." 
 
 These are his only definitions in relation to 
 classical usage ; but referring to Mark 7 : 4, and 
 Luke 11 : 38, he adds : 
 
 " To wash, to bathe. 11 
 
 The Welsh Versions, the first of which was 
 published in the sixteenth century, have bediddio, 
 which originally and primarily signifies ' to bathe.'' 
 
 The Icelandic Versions, including that of Od- 
 dur, made about the middle of the sixteenth cen- 
 
PROMISCUOUS TESTIMONIES. 81 
 
 tury, have all, so far as known to the writer, ren- 
 dered BAPTrzo by the native term skira, which sig- 
 nifies ' to cleanse ;' as by washing. 
 
 Waldbrds, in his Greek lexicon of 1537, defines 
 baptizo as signifying only " to immerse." 
 
 John Frith, who. being converted through Tyn- 
 dal, became a distinguished reformer, and died a 
 martyr at Smithfield, in 1533, says : 
 
 " The sign in baptism is the plunging 
 down in the material water, and lifting up 
 again." . . . "The signification of baptism 
 is described of Paul in the sixth of the Ko- 
 mans ; that, as we are plunged bodily in the 
 water, even so we are dead and buried with 
 Christ from sin ; and as we are lifted up 
 again out of the water, even so are we risen 
 with Christ from our sins, that we might 
 hereafter walk in a new conversation of life. 
 So that these two things, that is, to be 
 plunged in the water, and lift up again, do 
 signify and represent the whole pith and 
 effect of baptism, that is, the mortification of 
 our old Adam, and the rising up of our new 
 man." — Eng. and Scotch Ref. vol. iv. pp. 
 284, 289. 
 
 William Ttndal, a man of uncommon abilities 
 and learning, who for his love of the truth, and 
 
82 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 his zeal in the publication of God's word among 
 the common people, was first strangled, then burnt 
 as a martyr in 1536, in the first translation of the 
 New Testament, made out of the original in 1526, 
 transferred the Greek word baptizo, in all cases 
 relating to the Christian rite. But that he under- 
 stood and used the term so transferred in the sense 
 of immersion, is evident from what he elsewhere 
 says of the rite, namely : 
 
 " Tribulation is our right baptism, and is 
 signified by plunging into water." . . ."The 
 plungynge into the water sygnifieth that we 
 dye and are buryed with Christ as concern- 
 ynge the old lyfe of synne which is in Adam. 
 And the pullynge out agayne sygnyfyeth 
 that we ryse agayne with Chryste in a new 
 lyfe." . . . "Ask the people what they un- 
 derstand by their baptism or washing. And 
 thou shalt see, that they believe, how that 
 the very plunging into the water saveth 
 them. . . . Behold how narrowly the peo- 
 ple look on the ceremony. If ought be left 
 out, or if the child be not altogether dipt in 
 the water, or if, because the child is sick, 
 the priest dare not plunge him into the wa- 
 ter, but pour water on his head, how trem- 
 ble they ! how quake they ! How say ye, 
 ' Sir John/ say they, 'is this child christen- 
 
PROMISCUOUS TESTIMONIES. 83 
 
 ed enough ? Lath it his full Christendom V 
 They believe verily that the child is not 
 christened." — Tynd. Obed. Christ. Man. Eng. 
 and beat. Bef. vol. ii. pp. 174, 287, 310. 
 
 The Persic Version, supposed to have been 
 made in the fourteenth century, renders baptizo 
 .by the vernacular word shustan. which, accoiding 
 to Golius and Richardson, well-known lexicog- 
 raphers, signifies 'to wash,'' in the sense of ablution. 
 
 John Wiclif, an English Doctor, and Professor 
 of Divinity in the University of Oxford ; the 
 father of the Reformation, who, according to 
 Knighton, Wiclif 's bitterest foe, " was reputed in 
 philosophy, second to none ; in scholastic disci- 
 pline, incomparable," and was without doubt one 
 of the greatest men of his times, translated the 
 New Testament into English from the Latin Vul- 
 gate in 1380 ; and in cases not relating to the 
 Christian rite, even where the Vulgate had retain- 
 ed BArTizo, he rendered it, ' to wash ;' in some ten 
 or twelve cases relating to the ordinance he trans- 
 lated it, ' to christen ; in all other cases he retained 
 the Greco-Latin words, baptize and baptism. But 
 his renderings of the context in several instances 
 are so much more consonant with the act of im- 
 mersion than with any other mode of ' ' christen- 
 ing;" (as where he says : " christened in Jordan," 
 
84 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 "baptized in the flood of Jordan," "in water," 
 "in the Holy Ghost," &c.; never "with water," 
 &c., as in the common version ; aud where he 
 says : " Ye schulen be ivaischun with the baptym, 
 in which I am baptised ;") that we are compelled 
 to believe that he used the term baptize in the 
 sense of immersion; and the necessary force of ' in,' 
 as here used, together with the most natural sense 
 of 'wash,' plainly shows that the translator had in 
 mind the act of immersion, the consequence of 
 which he denominates a washing. 
 
 This takes us back through the second period to 
 1311, when the Legislature, in a Council at Ra 
 venna, declared immersion and pouring indifferent 
 
PAET THIRD. 
 
 This part extends from the Council at Ravenna, 
 in 1311, to 754, when the Pope of Rome, Stephen 
 II., decided, in answer to the inquiry of certain 
 monks of Cressa, in Brittany, that it was lawful, 
 in case of necessity, to pour water with a ladle, or 
 with the hands, upon the head of an infant lying 
 sick, and so to baptize, if it should be performed 
 in the name of the Trinity. 
 
 Promiscuous Testimonies. 
 
 Muratori, the celebrated Italian antiquary, al- 
 ready introduced, says : 
 
 " In a very ancient antiphonary of the 
 metropolitan library at Mediolanum, written 
 about the year 1150, which formerly be- 
 
86 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 longed to the canon-law of the Valley of 
 Travalia, the ceremonies of baptism on the 
 holy sabbath are recited, from which I have 
 gathered these few." 
 
 And, after giving some extracts relating to ser- 
 vices which precede the rite itself, he adds : 
 
 "Then, in describing baptism, 'trine im- 
 mersion 7 is prescribed." — Murat. It at. Antiq. 
 Med. Aev. vol. iv., Uis. 57. 
 
 The Slavonic Version, made some time in the 
 ninth century, translates baptizo by the native 
 word krestiti, which signifies, ' to cross,' and w T as 
 first used to designate the Christian rite, either 
 because a sign of the cross was made on the can- 
 didate at the time of his baptism, or else on ac- 
 count of the trine immersion being administered in 
 the form of a cross. The latter seems to be the 
 more probable reason ; in either case, however, 
 the term used determines nothing as to the form 
 of the rite in the Russian Church ; though it ap- 
 pears from other evidences to have been immersion. 
 in all ages. [See Dr. Schaff 's testimony, p. 12.] 
 The same term is used in modern Russian, and in 
 all the cognate dialects of the Slavonic family 
 into which the Scriptures have been translated. 
 
 Photius, patriarch of Constantinople, a. d. 880, 
 
PROMISCUOUS TESTIMONIES. 8t 
 
 who was by far the greatest man of that age, from 
 whom, indeed, it has been commonly styled " Sec- 
 ulum Photianum," the Photian Age, says : 
 
 " And he [the Apostle] beautifully said, 
 not, ' We are planted together in death/ 
 but, ' in the likeness of death.' Eor it is a 
 likeness of death we have in baptism, not 
 bodily death. For the three immersions and 
 emersions of baptism, signify death and resur- 
 rection." — Oecumen. vol. I., p. 275, Paris ed. 
 1630. 
 
 Rabanxs Macrus, who was Abbot of Fulda in 
 822, and Archbishop of Mentz in 847, and whom 
 Milner, the historian, pronounces one of the most 
 learned men of that age, says : 
 
 11 After the baptized conies up out of the 
 font, the Presbyter immediately signs his 
 forehead with holy oil." — Be Cleric. Institut. 
 el Ceremon. Eccles. Lib. I. c. 28. 
 
 Flaccus Alcuikcs, an eminent scholar, and, ac- 
 cording to the English historian, William of 
 Malmesbury, " the best English divine after Bede 
 and Adhelme," and who was the confidant in- 
 structor and adviser of Charlemagne, wrote a book 
 in the latter part of the eighth century, in which 
 he says: 
 
05 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 " The priest shall baptize the candidate 
 by trine immersion, with only one invocation 
 of the holy Trinity, saying thus: ' I baptize 
 thee in the name of the Father/ {immersing 
 him once,) 'and of the Son,' (immersing him 
 again,) 'and of the Holy Ghost,' (immersing 
 him a third time.) — Alcuini Lib. de Divin. 
 Offic. 
 
 Zacharias, who succeeded Gregory III. in the 
 papal chair in 741, writing from Rome to Arch- 
 bishop Boniface, some years after, says : 
 
 " It appears to be decreed and clearly es- 
 tablished by the English Council, that he 
 who is immersed without the invocation of 
 the Trinity, does hot receive the sacrament 
 of regeneration ; which is entirely true ; for 
 if one is washed in the font of baptism with- 
 out the invocation of the Trinity, he is not 
 a perfect Christian." 
 
 Stephen II., who took the papal chair in 752, 
 being asked " whether it is lawful, in case of neces- 
 sity, to pnur water with a ladle, or with the hands 
 upon an infant lying sick, and so to baptize," re- 
 plied as follows : 
 
 " This baptism, if it shall have been per- 
 formed in the name of the sacred Trinity, 
 shall remain firmly ; especially when necessity 
 
PROMISCUOUS TESTIMONIES. 89 
 
 also demands, that he, who has been kept 
 Jpack by sickness, being in this manner re- 
 generated, may be made a partaker of the 
 kingdom of God." 
 
 The learned Basnage says : " This is accounted 
 the first law against immersion. The pontiff, how- 
 ever, did not dispense with immersion, except in 
 case of extreme necessity." 
 
PAET FOURTH. 
 
 This part extends from the decision of Stephen 
 II., about 754, to the circumfusion of Novatian, 
 the earliest instance on record of sprinkling, or af- 
 fusion, for baptism, which took place about 251. 
 
 Promiscuous Testimonies. 
 
 The Axglo-Saxon Version of the New Testa- 
 ment, made as early as the middle of the eighth 
 century, renders baptizo by vernacular terms. A 
 manuscript copy of the Gospels, preserved in the 
 Bodleian Library, styled, "Exemplar Rushworth- 
 ianum," has ' ; depan " and " dippan," " to dip," as a 
 translation of baptizo in Matt. 3: 11, and "dip- 
 pan in Matt, 28 : 19. Another manuscript, in the 
 public Library at Cambridge, styled " Exemplar 
 
92 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 Cantabrigiense," lias "dyppan" as a translation 
 of bapto, in Luke 16 : 24. In the Anglo-Saxon 
 Gospels, as edited successively by Parker. Mar- 
 shall, and Thorne, bapto is rendered "dyppan," 
 i to dip, 11 and baptizo, in cases not relating to the 
 Christian rite, is rendered by "ihwean," ' to wash, 1 
 or ' bathe? and in cases relating to that rite, by 
 il fullian, 11 ' to full 1 'perfect, 1 'cleanse, 1 or 'whiten, 1 
 which seems to have had no direct reference to 
 the outward form of the rite ; although it is cer- 
 tain, from evidences adduced elsewhere, that that 
 form, as practiced in the Anglo-Saxon Church, 
 was immersion; but the term, u fullian," was pro- 
 bably intended to designate the ordinance, thus 
 administered, either by describing the effect of 
 such a complete ablution, or by referring to the 
 white costume worn by candidates, by which they 
 were distinguished, and on account of which the 
 baptized might be styled, " whitened; 11 just as in the 
 time of Tyndal they were said to be " volowed," 
 because volo, ' I will,' was the response of the can- 
 didate to questions put to him in connection with 
 
 his BAPTISM. 
 
 John Damascenus, a Greek writer, celebrated 
 for his talents and learning, and an illustrious 
 father of the Church in the first part of the eighth 
 century, says : 
 
PROMISCUOUS TESTIMONIES. 93 
 
 " For by the three immersions baptism sig- 
 nifies the three days of the Lord's burial." — 
 11 But he is baptized, not as needing purifi- 
 cation himself, but making my purification 
 his own, in order that he might bruise the 
 serpents' heads on the water ; that he might 
 wash out the sin, and bury all the old Adam 
 in the water ; that he might sanctify the bap- 
 tizer, that he might fulfil the law, that he 
 might disclose the mystery of the Trinity ; 
 that he might become an example and a 
 pattern for us to be baptized." — De Fid. 
 Orth. I. 4, c. 9. 
 
 Bede, surnamed the Venerable, a father and 
 historian in the ancient Church of Britain, a man 
 eminent for his learning, and master of almost 
 every branch of literature, speaking of a soldier 
 who had been beheaded, says : 
 
 " Concerning whom it is very evident that, 
 though he was not washed in the font of 
 baptism, yet he was cleansed in the bath of 
 his own blood " — Eccles. Hist. B. I. c. 1 
 
 And relating an account of Paulinus's ministry 
 in the Province of Deiri, Bede says : 
 
 " He baptized in the river Swale, which 
 runs by the village cataract ; for as yet ora- 
 
94 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 tories or baptisteries, in the very beginning 
 of the infant Church there, could not be 
 built."— B. ii. c. 14. 
 
 The following account, which Bede gives on 
 good authority, proves that, in the eighth centnry 
 Christians inhabiting the country where Jesus was 
 baptized understood that he received the rite in 
 the deep waters of the Jordan. He says : 
 
 "In the place where our Lord was bap- 
 tized stands a wooden cross, as high as a 
 man's neck, and sometimes covered by the 
 water. From it to the further, that is, the 
 eastern bank, is a sling's cast ; and on the 
 nearer bank is a large monastery of St. 
 John, the Baptist, standing on a rising 
 ground, and famous for a very handsome 
 church, from which they descend to the 
 cross, by a bridge supported on arches, to 
 offer up their prayers. In the further part 
 of the river is a quadrangular church, sup- 
 ported on four stone arches, covered with 
 burnt tiles, where our Lord's clothes are 
 said to have been kept whilst he was bap- 
 tized." — DeLocis Sane. Lib., Ven. Bed. Opera, 
 torn. iv. pp. 430, 432. 
 
 Again, speaking of the baptism of Christ, Bede 
 
PROMISCUOUS TESTIMONIES. 95 
 
 "The founder of the waters themselves 
 came to be baptized in the waters, that to 
 us, who were conceived in iniquities, and 
 born in sins, he might impart the desirable 
 mystery of the second birth, which is cele- 
 brated by water and spirit.'' " No one of 
 the greater personages has disdained to be 
 baptized into the remission of sins by my 
 humble ministry, when he has called to mind 
 that the Lord, who baptizing in the Holy 
 Spirit, is accustomed to forgive sins, submit- 
 ted his own head to the hands of a servant 
 to be baptized in water." — Horn, xxiii, Ven. 
 Bed. Opera, torn. v. pp. 164, 166. 
 
 " But Jesus being baptized and praying, 
 heaven (says he) was opened. Because 
 while in the humility of his body, the Lord 
 went under the waves of the Jordan, by the 
 power of his divinity he opened to us the 
 gates of heaven. And while his immaculate 
 flesh is dipped in the cold waters, the flam- 
 ing sword, formerly set over against our 
 sins, is extinguished." — Expos. Luc. 3 : 21, 
 Ven. Bed. Opera, torn. x. p. 353. 
 
 The Anglo-Saxon Homily of ancient date, 
 speaking of a child about to be baptized, says : 
 
 "He is brought, sinful through Adam's 
 
96 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 disobedience, to the font-vat. But he is 
 washed from all sins inwardly." In the same 
 connection the font water is called "a well- 
 spring of life." — Anal. Anglo- Sax. vol. i. p. 
 376. 
 
 The Arabic Version, made in the seventh cen- 
 tury, renders baptizo by the native term, zuhuyhd, 
 which, according to Golius, signifies " to dip, to im- 
 bue, immerse, baptize ;" according to Freytag, " to 
 dip, immerse." 
 
 Leo [., surnamcd the Great, who was at the 
 head of the Roman Church in A. D. 440, says : 
 
 " In the regular administration of bap- 
 tism, death also takes place in the destruc- 
 tion of sin, and the trine immersion resem- 
 bles the three days' burial, and the rising up 
 from the waters is an image of one coming 
 forth from the sepulchre." — Leo Mag. JSpist. 
 iv. {nova edit xvi.) cap. 3. 
 
 The Armenian Version, made about the middle 
 of the fifth century, by Miesrob, the inventor of 
 the Armenian alphabet assisted by Chorenensis, 
 author of the Armenian History, translates bap- 
 tizo by the native term, Mgrdjel, which Brand and 
 Aucher, in their Armenian lexicon define, "to 
 baptize, to wash by plunging into water." That 
 
PROMISCUOUS TESTIMONIES. 97 
 
 these translators used the word in this sense is 
 evident from the fact that they employ the same 
 term to translate taval, in 2 Kings 5 : 14, where 
 the English version has " dipped." 
 
 Socrates, the historian, describing the baptism 
 of a converted Jew, which took place in the fifth 
 century, says: 
 
 " Being a paralytic lie was lying upon a 
 couch for many years." ..." Having, 
 therefore, instructed him in the first princi- 
 ples of Christian truth, and having preached 
 the hope in Christ, he [Atticus, the bishop,] 
 directed that he should be brought with the 
 couch to the baptistery. And the paralytic 
 Jew, receiving the baptism with sincere 
 faith, being taken up from the pool of the 
 baptistery," &c. 
 
 Describing another case in that century, the 
 same historian says : 
 
 " He [the bishop] having directed that 
 the pool of the baptistery should be filled, 
 led the Jew to it, in order to baptize him." 
 
 The Abyssixiax Ritual, which was composed 
 as late as the fourth or fifth century, and used for 
 many centuries, contains the following* direction : 
 
 "The priest takes them and immerses 
 
98 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 them three times, saying : ' I baptize thee,' 
 &c. — Modus Baptizandij etc. quibus Ecclesia 
 Ethio-pum utitur , Ethiop. et Eat. Rom. 1549, 
 p. 19. 
 
 John Chrtsostom, of Antioch, Patriarch of 
 Constantinople, in the latter part of the fourth 
 century, speaking of baptism, says : 
 
 " In it divine symbols are celebrated ; a 
 burial and death and resurrection and life, 
 and these all take place together. For just 
 as in any burial, we sinking down in the wa- 
 ter as to our heads, the old man is buried, 
 and the whole sinking down is hid all at once. 
 Then, we emerging, the new man comes up 
 again. For as it is easy for us to be bap- 
 tized and to emerge, so it is easy for God to 
 bury the old man, and to bring up the new 
 man." ... " For as it is easy for us when 
 we are baptized to emerge, so it was easy for 
 him [Christ] being dead to rise when he 
 pleased." — Horn, in Joh. xxv. § 2. 
 
 St. Augustine, an illustrious father of the 
 ChurclT, and Bishop of Hippo, at the close of the 
 fourth century, whose authority was, according to 
 Petavius, so great that, " the fathers and doctors 
 who came after him, and even the popes them- 
 selves, and the councils of other bishops, have all 
 
PROMISCUOUS TESTIMONIES. 99 
 
 of them been of opinion that it was a sufficient 
 proof of the truth of any opinion, that St. Augus- 
 tine had taught it," says : 
 
 " After that ye promised to believe we 
 three times immersed your heads in the sa- 
 cred font." — Sermo De Myst. Bap. 
 
 St. Ambrose, an eminent Christian father and 
 a distinguished writer, of the fourth century, or- 
 dained bishop of Milan in 375, says : 
 
 "Thou wast asked, ' Dost thou believe in 
 God, the omnipotent Father?' Thou saidst, 
 ' I believe/ and thou wast immersed, that is, 
 thou wast buried." . . . "Yesterday we 
 treated of the font, whose appearance is, as 
 it were, a certain form of the sepulchre ; 
 into which we, believing in the Father and 
 the Son, and the Holy Spirit, are taken and 
 immersed, and rise, that is, are resuscitated." 
 . . . " What is the resurrection, unless when 
 we rise from death to life ? So, therefore, 
 also in baptism, since it is a similitude of 
 death, without doubt while thou sinkest un- 
 der, and risest again, there is a similitude of 
 the resurrection." — De Sac. lib. ii. cap. 7, 
 lib. iii. c. 1. 
 
 Gregory, bishop of Nyssa, in 371, brother of 
 
100 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 Basil the Great, and author of the Nicene Creed, 
 says: 
 
 "He is baptized in holy spirit, who 
 through all thoughts and words and deeds 
 is sanctified, and is spiritual. For as he 
 who is baptized into water is wholly wet, so 
 he who is baptized in holy spirit becomes 
 entirely spiritual and holy, being perfected 
 such in mind and action." — Damascenus Sac. 
 Par. 3. 4. 
 
 Here an eminent Bishop of the fourth century, 
 writing in the original language of the Apostles, 
 declares that, " he who is baptized into water, is 
 wholly wet ;" by which the exclusive significa- 
 tion of baptizo in New Testament Greek, is put 
 beyond a doubt. 
 
 St. Basil, surnamed the Great, successor of 
 Eusebius as bishop of Caesarea, in 370, and accord- 
 ing to the learned Basnage, " a man of the utmost 
 sincerity and candor, even in the minutest affairs, 
 which shine forth, no less than his erudition, in 
 the numerous works he has left," says : 
 
 "For the bodies of those baptized are as 
 if buried in the water." . . . " In three im- 
 mersions, therefore, and an equal number of 
 invocations, the great mystery of baptism is 
 completed." — Lib. De Spir. Sand. cup. 15. 
 
PROMISCUOUS TESTIMONIES. 101 
 
 St. Ephrem, the Syrian, a writer of the fourth 
 century, who was so highly esteemed for his learn- 
 ing and piety that his works are said to have been 
 publicly read in the churches after the Holy Scrip- 
 tures, expresses his admiration at the humility of 
 Christ in allowing himself to be buried in a river, 
 when contrasted with his majesty in walking on 
 the mighty deep. He says : 
 
 "It is wonderful ! thy footsteps were 
 planted on the waters, the great sea sub- 
 iected itself under thy feet ; and yet at a 
 small river, that same head of thine subject- 
 ed itself ; it was bowed down and immersed 
 in it." — Ephr. Syr. Op. Tom. vi. (Syr. iii.) 
 ■p. 24. Sermo x. Rom. ed. 1743. 
 
 The Ethiopic or Abysinian Version, made as 
 early as the middle of the fourth century, renders 
 baptizo by the native term, tamaka, which is de- 
 fined by the celebrated Ludolph, in his Lexicon 
 Ethiopico-Latinum, edition of 1699, as follows : 
 
 " Generally, dipped, dipped in, immersed; 
 specifically, baptized or immersed into water." 
 
 The Gothic Version, made from the Greek, by 
 Olphilas, Bishop of the Moesians, in the fourth 
 century, renders baptizo by the native term, 
 
102 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 daupjan, or ufdaupjan, which meant nothing else 
 but ' to dip ' or ' submerge.'' * 
 
 The Apostolical Constitutions, so called, 
 though not from the Apostles themselves, are nev- 
 ertheless reliable in their descriptions of bap- 
 tism, as practiced by the oriental Church in the 
 fourth century ; and they say : 
 
 " The water is instead of a burial. . . 
 the immersion, the dying with, the emersion, 
 the rising with Christ." — Lib. iii. c. 17. 
 
 The Apostolical Constitutions also contain a 
 passage which shows that, as religious ceremonies 
 among the Jews, baptisms and sprinklings were 
 so entirely distinct that the latter could not be 
 comprehended in the former. The Lord is there 
 
 *Daupjax, with its derivatives in other dialects of the 
 Teutonic family, is defined by Meidinger, in his Diciion- 
 naire Etymologique et comparatif des Langues Teuto- 
 Gothiques, Frank, edit., 1833, p. 400, thus : " dippex, eix- 
 
 TACCHKX, EXFOXCER. PLOXGER. Ang. S. DIPPAX, DYPPAX, 
 P LONGER . BAPTISER : DTFAX , DLFIAX , GEDUFLAX , PLOXGER. Eng. 
 TO DIP, TO DIVE, PLOXGER. Holl. DOOPEX. Swed. DOEPA. 
 Dan DYPPE. It. TUFFARE. 
 
 Taufex, baptiser. Ang.S. DYPPAN, DIPPAX, DEPAN, DYFAN. 
 Swed. doepa. Dan. doebe. Hoi. doopex. AltD.DOCFAX. 
 
 Alt G. DACPJAX, PLOXGER SE LAYER. 
 
 See also Junius' Gothicum Glossarium ; also his Etymo- 
 logicum Anglicanum, Spellman, Wachter Glossarium Ger- 
 manicum, Lhre Glossarium .-uio-Gothicum ; also Adelung's 
 Worterbuch ; and the Glossarium Universale Hebraicum, 
 Paris edit., 1797, under tavaxg and tsayaxg. 
 
PROMISCUOUS TESTIMONIES. 103 
 
 represented, und^| the Jewish dispensation, as 
 prescribing certain ceremonies and observances, 
 thus: 
 
 " I enjoin upon thee such ordinances, puri- 
 fications, frequent baptisms, sprinklings ; and 
 such abstinences, various rests." — Lib. ci. 
 c. 20. 
 
 Cyrill, Bishop of Jerusalem, about the middle 
 of the fourth century, writes as follows : 
 
 " Simon,, the magician, also, once came 
 to the bath. He was baptized, but he was 
 not enlightened. And the body, indeed, he 
 dipped in water, but the heart he did not 
 enlighten in spirit. The body, indeed, both 
 went down and came up ; but the soul was 
 not buried with Christ, nor was it raised." — 
 Promt. § 2. 
 
 Cyrill, in another place, addressing the bap 
 tized in general, says : 
 
 " After these things ye were led to the 
 sacred pool of divine baptism, as Christ was 
 taken from the cross to the prepared tomb. 
 And each was asked if he believed in the 
 name of the Father, and of the Son, and of 
 the Holy Spirit. And ye confessed the 
 saving confession, and sank down three times 
 into the toater, and again emerged ; and here, 
 
104 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 by a figure covertly repreHhting the three 
 days' burial of Christ. For as our Savior 
 spent three days and three nights in the 
 bowels of the earth, so ye also in the first 
 emersion imitate the first day of Christ in the 
 earth, and in the immersion, the night." — 
 Cateck 20. Mystag. ii. § 4. 
 
 Cyprian, Bishop of Carthage, in his letter to 
 Magnus, written not long after the first instance of 
 clinical affusion for baptism, ^vhich i8 now known 
 to history, says : 
 
 " You wish to know, also, very dear son, 
 what I think of those who obtain the grace 
 of God in sickness and feebleness, whether 
 they ought to be regarded as legitimate 
 Christians, since they have not been bathed 
 in salutary water, but perfused." ... "In 
 the saving sacraments, when necessity com- 
 pels and God grants his indulgence, divine 
 compendiums confer the whole on those who 
 believe." ... "As far as it is given to us 
 by faith to conceive and to think, my opinion 
 is this, that whoever shall have obtained 
 divine grace in the Church by the law and 
 right of faith, may be deemed a legitimate 
 Christian. Or, if any one thinks that they 
 have obtained nothing, since they were only 
 
PROMISCUOUS TESTIMONIES. 105 
 
 perfused with the salutary water, but are 
 destitute and empty, let them not be de- 
 ceived, so as that, if they shall have escaped 
 the inconvenieuce of feebleness and recover- 
 ed, they should be baptized." — Cypr. Epis. 
 76. 
 
 Here, about the middle of the third century, an 
 appeal is made to a metropolitan Bishop to deter- 
 mine whether persons, who, on account of " sickness 
 and feebleness," had not been " bathed in salutary 
 water, but perfused," for baptism, " ought to be re- 
 garded as legitimate Christians." The fact of 
 this appeal proves that affusion, to say nothing of 
 sprinkling, was not at that time considered as hav- 
 ing been practiced or in any way authorized by 
 the Apostles ; and that being " bathed in salutary 
 water " was then the only unquestionable mode of 
 administering the sacred rite. 
 
 In his answer the Bishop admits affusion to be a 
 "compendium,'' or abridgement of the original au- 
 thentic rite, and justifies its use in no case, except 
 " when necessity compels, and God grants his indul- 
 gence;" and for its validity, even in such extremi- 
 ty, he finds no divine or Apostolic authority, but 
 gives it merely as his " opinion." And finally the 
 Bishop admonishes such as had been, on account 
 of sickness, " only perfused with the salutary wa- 
 
106 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 ter," in case of their recovery, not to be induced 
 by those who thought such " compendium" insuf- 
 ficient, to be baptized ; from which it is evident 
 that with him ''baptized" meant something more 
 than " perfused with the salutary water ;" else he 
 would have said, not "baptized," but re-bap- 
 tized. 
 
 Calistus Nicephorus, a well-known Greek his- 
 torian, in his account of the early Church by 
 using a particle adapted to ironical expressions, 
 seems to speak disparagingly of Novatian's cir- 
 cumfusion, as though he was not thereby really 
 baptized. He says : 
 
 " Being expected to die, he asked to re- 
 ceive the water ; which being circumfused 
 even in the couch itself where he was lying, 
 forsooth baptized him." — JYiceph. Ecdes. Hist. 
 
 Henry Valesids, a critic of vast erudition, 
 profound learning, and solid judgment, in his edi- 
 tion of Eusebius, speaks of Novatian's initiation 
 thus : 
 
 " Since baptism properly signifies immer- 
 sion, a perfusion of this kind could scarcely 
 be called baptism." — Euseb.Eccles. Hist. Lib 
 vi. c. 43., Ed.Vales. 
 
 Cornelius, Bishop of Rome, in a letter to Fab 
 
PROMISCUOUS TESTIMONIES, 101 
 
 ius, Bishop of x\ntioch, speaking of the ordination 
 of Novatian, says : 
 
 " The officiating bishop was " utterly for- 
 bidden by all the clergy, and also by many 
 of the laity, because it was not lawful that 
 one, who had been circumfused upon a couch 
 by reason of sickness, even as this one, should 
 be inducted into any clerical order. He 
 [the Bishop] requested that it should be 
 granted him to ordain this one only — Euseb. 
 Eccles. Hist. Lib. vi. c. 43. 
 
 Novatian, who lived near the middle of the 
 third century, furnishes the first instance on re- 
 cord, in the practice of the primitive Church, 
 where anything short of immersion was used for 
 BaPTisn. He being too sick to be immersed, and the 
 sacred rite being considered essential to salvation, 
 he was circumfused. The case is described by Corne- 
 lius, bishop of Rome, in a letter to Fabius, bishop 
 of Antioch, as follows : 
 
 " Being aided by the exorcists, when at- 
 tacked with a dangerous disease, and being 
 supposed at the point of death, he received 
 it, being circumfused in the couch itself, 
 where he was lying ; if, indeed, it is proper 
 to say that such a man has received it." 
 
PAKT FIFTH. 
 
 This part extends from the circumfusion of No-va- 
 tian, which took place about the middle of the 
 third century, to the Apostolic age, and compre- 
 hends the most reliable testimonies as to the mode 
 of baptism, next to the Sacred Writings. 
 
 Promiscuous Testimonies. 
 
 The Coptic Version, made into the dialect of 
 Lower Egypt, where the Scriptures were at first 
 read in the original, rendered the Greek baptizo, 
 in the third century, by the native term omas, 
 which signifies ' submerge. ' * 
 
 * Omas. — For the meaning of this term, in its substan- 
 tive and verbal forma, see La Croze and Woide's definitions; 
 also Tattam's Lexicon jEgyptiaco-Latinum, Oxon. ed., 1835, 
 thus: " katapontUmos, Vulg. prcEcipitatio, Ps. 51 [52] : 4. 
 Baptisrrws, baptismus, Matt. 3 : 7. Kaiaponiizein, sub- 
 mergere, Ps. 54 [55]: 9. Katadunein f descendere in profun- 
 
110 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 Lattn Versions of the New Testament were 
 made soon after, if not duriog the Apostolic age,* 
 in which baptizo was rendered by the native term 
 tingo, in the sense of ' dip,' or 'immersion.' \ But 
 in the third century the original term was trans- 
 ferred into the Latin Scriptures, and has ever 
 since been kept in the authorized versions of that 
 language, as an ecclesiastical word. X It should 
 be remembered, however, that when this term was 
 
 dum, Ex. 15: 5. Katapineslhai, devorari, Ps. 106 [107]: 
 27. BaptestTiai, submergi. Lev. 11 : 32. Baptizein,bapiiiarp, 
 Matt. 3: 11." Consider, also, that the same word is used 
 to translate katajxmtizo, in Matt. 14: 30; 18 : 6 ; and bitfhizo, 
 in Luke 5:7; 1 Tim. 6:9; the only instances where these 
 words occur in the Xew Testament ; and katapino, in Heb. 
 11: 19. 
 
 *See TertuJ. adv. Marcion, 12b. ii. c. 9 ; lib. 5. c. 4; also, 
 de Monog., cap. 11; and adv Prax. cap. 5; also, Wetstein's 
 Probg. Appendix; and the Diss, in his edition of Teitul. 
 Hal. 1773, torn. v. p. 230, seq. 
 
 f The meaning of this word is obvious from its usage in 
 the Latin fathers ; and in the Vulgate, at Gen. 37: 31 ; Ex. 
 12: 22: Lev. -4: 17; 9: 9; 14: 6; 16: 51; Numb. 19: 18; Dent. 
 33: 24; Josh. 3 ; 15 : and other places, where tingo is used 
 to translate the Hebrew taral, and where the English has 
 rendered taval, ' to dij). ' 
 
 Grotius, moreover, whose authority ought to be conclu- 
 sive on this subject, says: "That the ancients use tingere 
 for RAPTIZARE in Latin should not seem strange, since in 
 Latin the word Lin<;ere is properiy, and for the most part, 
 equivalent to-mersare." — See Grotius on Matt. 3 : 6. 
 
 JArccsiiXE, in his letter against Julian, the Pelagian Bishop 
 of Eclanum, speaking of kaptizo, says : ■' The use of this 
 word from the Greek is such in Latin, that it is not accus- 
 tomed to be understood elsewhere but in the sacrament of 
 regeneration." 
 
PROMISCUOUS TESTIMONIES. Ill 
 
 first transferred, and, indeed, for many centuries 
 afterwards, the Greek language was generally un- 
 derstood by the Latins ; so that the term as trans- 
 ferred into the Latin language must have had the 
 same meaning as the original term had in Greek. 
 One of the numerous evidences of this is found in 
 the usage of Latin writers, who employed baptizo 
 and mergo interchangeably, and without discrimin- 
 ation in respect to the form of the action indica- 
 ted, to translate the same original term ; of which 
 we have a fair example in the Latin version of the 
 forty-ninth Apostolical canon, as made in the 
 sixth century, by Dionysius Exiguus, who was, 
 according to Cassiodorus, " a good Latin writer, 
 and well acquainted with the Greek language, 
 from which he translated much." * 
 
 Origex, an illustrious father of the Church inr 
 the beginning of the third century, who has re- 
 ceived the highest eulogies from the best and 
 
 ■ *This capon reads as follows : " If any Bishop or Pres- 
 byter shall celebrate not three immersions, [original, tria 
 baptismata, rendered by Dionysius trinam mersionem,'] but 
 one immersion, [original hen baptisma, rendered by Diony- 
 sius semel merged in baptismate,] given in the Lord's death, 
 let him be deposed. For the Lord did not say: ' Baptize 
 [original bapti<ate. transferred by Dionysius baptizate] in my 
 death ;' but, ' Go, teach all nations, baptizing,' etc. [origi- 
 nal baftizoxtes, transferred by Dionysius BAPTBANTK8.]"See 
 Apos. Can. in Lai. Concil. From this it is obvious that the 
 Greek word baptizo was transferred by the Latins in the 
 Bense of immersion. 
 
112 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 greatest men among both ancients and moderns, 
 says : 
 
 "In the regeneration, therefore, by a 
 bath, we were buried with Christ ; for we 
 were buried with him, according to the Apos- 
 tle, by baptism." — Orig. in Matt. 3 : 11. 
 
 St.mmachus, in his Greek version of the Old 
 Testament, made about A. D. 200, and published 
 in Origen's " Hexapla," translates the Hebrew 
 tavang, which Gesenius defines, " to immerse, sub- 
 merge," by the Greek baptizo. 
 
 Tkrtullian, a distinguished Christian father, 
 who flourished at the close of the second century, 
 and whom Eusebius pronounces " one of the ablest 
 Latin writers, says : 
 
 "We are iminersed three times, answering 
 something more than the Lord in the Gos- 
 pel appointed." .... "And there is, there- 
 fore, no distinction ; any one may be washed 
 in the sea or in a pool, in the river or in a 
 fountain, in the lake or in a bath. Nor is 
 there any material difference between those 
 whom John dipped in the Jordan, and those 
 whom Peter dipped in the Tiber." . . . "So 
 also in us the chrism runs over the flesh, but 
 profits the spirit ; in which manner also the 
 
PROMISCUOUS TESTIMONIES. 113 
 
 act of baptism itself pertains to fbe flesh, be- 
 cause we are immersed in water ; the effect is 
 spiritual, because we are freed from sins." — 
 De Cor. Cap. 3. De Bap. cap. 4, 7. 
 
 Tertullian again compares the water of bap- 
 tism to the deluge, and the person baptized, to 
 the submerged earth. After describing the literal 
 flood, the ark, the dove, the emerging purified earth, 
 and the olive leaf, he says : 
 
 " By the same disposition there is a spir- 
 itual effect to the earth, that is, to our 
 flesh ; to one emerging from the bath, after 
 the old sins, the dove of the Holy Spirit, 
 bringing the peace of God, flies, sent from 
 heaven, where the Church is a figurative 
 ark." — Dt m Bap. cap. 8. 
 
 The Peschito Striac Version, "which is sup- 
 posed to be the oldest extant, having been made 
 as early as the third, if not in the second fpitury, 
 in the same country where the Apostles lived and 
 wrote ; where both the Syriac and the Greek were 
 constantly used and perfectly understood ; and 
 which Michaelis, a competent judge, pronounces 
 the very best translation of the Greek Testament 
 which he ever read ; renders the Greek baptizo by 
 the native Syriac term gnamadh, which, according 
 
114 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 to the most unquestionable authority, signifies ' to 
 immerse? * 
 
 * This word is defined by lexicographers as follows : 
 
 Casteix, in his Lex. Heptaglot, London, 1669, thus : "To 
 bathe, baptize, immerse." 
 
 Michaeus, in his Lex. Syr. Gottingen, 1788, thus : " To 
 bathe, baptize, immerse;" to which he adds the following ; 
 " In this signification of baptizing, not a few have compared 
 it with the Hebrew ynamadh, 'to stand ■' so that 'to stand' 
 may be to stand in a river, aud to be immersed in it. To me 
 it is more likely altogether different from the Hebrew 
 gnamadh. and by some change of letters derived from the 
 Arabic gnamat, ' to submerge.' The signification of 'standing,' 
 common to other oriental languages, I do not find among 
 the Syrians, unless in the derivation gnamud, [a pillar,] 
 which is cited from one place by Castell, and is commonly 
 found where in Hebrew is read gnammudh hegnenen, 'a pil- 
 lar of cloud,' gnammudh haesh, ' a pillar of fire.' 
 
 Schaaf, in hi", Lex. Syr. ed. Lyons, 170S, defines it thus 
 " To bathe one's self, to bathe, dip, immerse into water, bap- 
 tize. ' ' 
 
 Guido Frabriccs, in his Lex. Syro. Chal. , accompanying 
 the Antwerp Polyglot, ed. Antwerp, 1592, thus : " Baptizb, 
 dip, bathe." 
 
 Schindler, in his Lex. Pentaglot, ed. Hanover, 1612, thus ; 
 " Baptize, immerse in water, dip, bathe." 
 
 Bcxtorf, in his Lex. Chal. et Syr., ed. Basle, 1622, thus : 
 " Baptize, dip, bathe, bathe one's self." 
 
 BEZA^n his note on Matt. 8": 11, defines the Greek bap- 
 tizo, " to dip, to immerse," and says, " Nor does the signi- 
 fication of the verb gnamadh, which the Syrians use for 
 BAPTIZE, differ from this." 
 
 Greenfield, in his masterly Defense of the Mahratta Ver- 
 sion, speaking of the Syriac gnamadh, says, "Whatever 
 may be its derivation, it is perfectly clear that its proper 
 signification is ' to immerse.' " 
 
 Michafjlis, speaking of the Greek baptizo and baptisma 
 says, " If any man wishes to know what terms Jesus would 
 use in the language which he spake, for these words, they 
 
PROMISCUOUS TESTIMONIES. 115 
 
 ■ Justin, the Christian philosopher and martyr, 
 who flourished in the former part of the second 
 century, describes the manner of administering 
 baptism in his time, as follows : 
 
 " Afterwards they [the candidates] are 
 led by us where there is water, and in the 
 manner of regeneration, in which we also 
 ourselves were regenerated, they are regen- 
 erated ; for in the name of God, the father 
 and sovereign of all, and of our Savior Jesus 
 Christ, and the Holy Spirit, they are then 
 lathed in the water." " If Mary annointed 
 the Lord with myrrh before the burial, and 
 we celebrate the symbols of his sufferings 
 and resurrection in baptism, how is it that 
 we first indeed annoint witl* oil, and then, 
 celebrating the aforesaid symbols in the pool, 
 afterwards annoint with myrrh V* — Apol. i. 
 § 61 ; Quest, ad Or t hod. 137. 
 
 Aquila, of Pontus, in his Greek version of the 
 
 would be, gnamadh and Uavang, from which last the disci- 
 ples of John are caUed Sabians, th&t is, 2)lungerg.'" — Dogmat- 
 ic. Yon der Taufe, § 128, p. 623. 
 
 The Sabians, a curious people of the East, consisting in 
 the seventeenth century of some twenty thousand families, 
 and professing to be Galileans, descendants of the first dis- 
 ciples of John, the Baptist, practice immersion in a, running 
 stream, and admit nothing else to be valid BAPTISM. — See 
 Thevenot's Voyage to the Levant, liv. iii. , chap. ii. See, also, 
 Wolf's testimony. 
 
116 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 Old Testament, made A. D. 128, which Jerome 
 said was a good dictionary to give the genuine 
 meauing of the Hebrew words, employs baptizo 
 to translate taval ; where the Septuagint has bapto, 
 and the English 'plunge? as Job 9 : 31. 
 
 This takes us back to the Apostolic age, when 
 baptism, it must be presumed, was administered 
 according to the divine command, and the exam 
 pie of Jesus Christ. 
 
PART SIXTH. 
 
 This part extends from the close of the nwi 
 century to the advent of John the Baptist, and 
 comprehends such passages from the New Testa- 
 ment and contemporaneous writings as either de- 
 scribe the act of baptism, or furnish a clue to the 
 mode of its administration. 
 
 Witnesses of the Apostolic Age. 
 
 Hermas, who is generally allowed to be the 
 same Hermas whom Paul recognized as a fellow 
 laborer in the gospel, describes the rite, as then 
 practiced, thus : 
 
 " But that seal is the water, into which 
 men go down bound to death, but come up 
 assigned to life." ..." I have heard from 
 certain teachers that there is no other re- 
 pentance except that, when we go down 
 
118 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 into the water, and receive the remission of 
 our sins, to sin no more, but to remain in 
 uprightness." 
 
 Barnabas, who was, according to the opinion 
 of learned men, Paul's companion, of whom Luke 
 says : " He was a good man, and full of the Holy- 
 Ghost and of faith," speaking of baptism, says : 
 
 "Happy are they, who, trusting in the 
 cross, go down into the water." ... " We, 
 indeed, go down into the water full of sins 
 and uncleanness, and we come up bringing 
 forth fear in the heart, and having in the 
 spirit hope in Jesus." 
 
 John, the Evangelist, in his Gospel, written 
 about the close of the first century, referring to 
 the Baptist, says : 
 
 " John, also, was baptizing in Enon, near 
 to Salim, because there was much water there." 
 —John 3 : 23. 
 
 Luke, the Evangelist, in the Acts of the Apos- 
 tles, written about A. D. 63, referring to Philip and 
 the Eunuch, says : 
 
 " They went down loth into the water, both 
 Philip and the Eunuch ; and he baptized 
 him. And when they were come up out of 
 the water, the Spirit of the Lord caught away 
 
WITNESSES OF THE APOSTOLIC AGE. 119 
 
 Philip, that the Eunuch saw him no more ; 
 and he went on his way rejoicing." — Acts 8: 
 38, 39. 
 
 Paul, the Apostle, in his Epistle to the Romans, 
 written about A. D. 58, speaking of Christians as 
 baptized into the death of Christ, says : 
 
 " We are buried with him by baptism into 
 death ; that like as Christ was raised up 
 from the dead by the glory of the Father, 
 even so we also should walk in newness of 
 life. For if we have been planted together 
 in the likeness of his death, we shall be also in 
 the likeness of his resurrection." — Rom. 6 : 
 4, 5. See, also, Col. 2: 12. 
 
 Matthew, the Evangelist, in his Gospel, written 
 about A. D. 38, describes the baptism of our bless, 
 ed Savior, the Lord Jesus Christ, as follows : 
 
 " Then cometh Jesus from Galilee to Jor- 
 dan, unto John, to be baptized of him. But 
 John forbade him ; saying, ' I have need to 
 be baptized of thee, and comest thou to me V 
 And Jesus, answering, said unto him, ' Suf- 
 fer it to be so now ; for thus it becometh 
 us to fulfil all righteousness.' Then he suf- 
 fered him. And Jesus, when he was bap- 
 tized, went up straightway out of the water, 
 and, lo, the heavens were opened unto him, 
 
120 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 and he saw the Spirit of God descending 
 like a dove, and lighting upon him. And, 
 lo, a voice from heaven saying, 'This is my 
 beloved Son, in whom I am well pleased.'" — 
 Matt. 3: 13, 17. 
 
 The word baptizo conveyed to those who un- 
 derstood the Greek language, in the Apostolic 
 age, a full and definite idea of the act, which it 
 was then used to denote. Hence, that act is no- 
 where in the New Testament otherwise particu- 
 larly described. But something may be gathered 
 from the comparisons, illustrations and incidental 
 allusions, which the sacred writers have made in 
 connection with the rite of baptism, and from the 
 circumstances attending its administration, of 
 which the following are worthy of consideration : 
 
 1. In every instance where the New Testament 
 defines the place in which this rite was adminis- 
 tered, it is seen to be, not only such as furnished 
 facilities for immersion, but such as would scarcely 
 be resorted to for any other use of water, as the 
 river Jordan. 
 
 2. It is distinctly said, in John 3 : 23, that the 
 rite was administered in iEnon, " because there 
 was much water there ;" which, according to the 
 most natural construction, conveys the idea that 
 an abundance of water was needed for the pur 
 
WITNESSES OF THE APOSTOLIC AGE. 121 
 
 pose of baptizing, such as nothing but immersion 
 would require. 
 
 3. In every instance where the New Testament 
 gives a distinct account of the movements of the 
 candidate and the administrator, immediately 
 preceding and following the action of baptism, 
 they are' spoken of as going down into the water and 
 coming up out of the water, which they would not 
 be likely to do, except for the purpose of immer- 
 sion. 
 
 4. The Apostle Paul calls the act of baptism a 
 burial, which is generally taken to be descriptive 
 of the manner in which that rite was administered 
 by the Apostles. So the late Moses Stuart, a Con- 
 gregationalist clergyman, and Professor of sacred 
 Literature in the Theological Seminary at An- 
 dover, Mass., in his note on Rom. 6 : 4, says : 
 
 " Most commentators have maintained, 
 that the original word has here a necessary 
 reference to the mode of literal baptism, 
 which they say was by immersion ; and this, 
 they think, affords ground for the employ- 
 ment of the image used by the Apostle, 
 because immersion under water may be com- 
 pared to burial under the earth." 
 
PART SEVENTH. 
 
 This part extends back about tbree centuries 
 anterior to the Christian era, embracing, how- 
 ever, but one example. In the Greek version of 
 the Hebrew Scriptures, made about 285 years 
 before Christ, and for more than three hundred 
 years held in the highest estimation by the Jews, 
 and often authoritatively quoted by Christ and the 
 Apostles, the Greek baptizo was used to translate 
 the Hebrew iaval, in 2 Kings 5 : 14, where the 
 original certainly signifies to dip, plunge, or im- 
 merse. And the ancient Armenian version of the 
 Old Testament, made from the Septuagint as 
 early as the fourth or fifth century, translated 
 baptizo in this place by a word which signifies 
 to immerse. Trommius, in his Concordance to the 
 Greek Old Testament, takes baptizo, as here 
 used, in the sense of immerse. Charles Thompson, 
 Secretary to the Continental Congress, in his 
 English version of the Septuagint, published at 
 
124 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 Philadelphia in 1808, translates baptizo in this 
 place dipped. And Sir Lancelot C. L. Brenton, in 
 his English version of the Septuagint, published 
 by the Bagsters, of London, in 1844, translates 
 baptizo in this place by the English dipped. From 
 all which it must be evident that the Greek bap- 
 tizo was used some three centuries before the 
 Christian era in the sense of dip, plunge, or immerse. 
 
PAET EIGHTH. 
 
 This part consists of a few examples, from 
 which it appears that baptizo was not used, either 
 in the classics or in sacred literature, to signify 
 anything less than immersion. 
 
 Special Mcamples of Baptizo. 
 
 Pindar, the celebrated Greek poet, who wrote 
 about 450 before Christ, describing the impotent 
 malice of his enemies, compares himself to the 
 cork on a net in the sea, which, on account of its 
 buoyancy, floats on the surface of the water. He 
 says: 
 
 " For whereas the other tackle deeply 
 bears the labor of the sea, I am wnbaptized, 
 as a cork above the fishing -net." 
 
126 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 Strabo, who lived at the same time with Christ 
 and the Apostles, and was distinguished as a writer 
 on geography and natural history, speaking of the 
 peculiarity of certain waters in Sicily, says : 
 
 11 And about Agrigentuin, lakes have, 
 indeed, the taste of the sea, but the nature 
 different ; for not even to those that are 
 unable to swim does it happen to be bap- 
 tized, they floating on the surface of the 
 water, after the manner of logs of wood." 
 
 Lucian, also, who wrote about the middle of the 
 second century of the Christian era, in his True 
 History, mentions, among other wonders of a sea 
 voyage, the discovery of a large number of men 
 running about upon the sea, who were in all re- 
 spects like himself, except their feet, which they 
 had of cork. He says : 
 
 " We were truly astonished, seeing them 
 not baptized, but keeping above the waves, 
 and going on their way without fear." 
 
 Here are three standard Greek writers, embrac- 
 ing together a period of more than 600 years, in- 
 clusive of the apostolic age, all describing objects, 
 sprinkled, poured, washed, and partially submerged ; 
 yet declaring that these objects were not baptized. 
 The conclusion is hence inevitable, that, in classic 
 
SPECIAL EXAMPLES OF BAPTIZO. 127 
 
 Greek, the usage of this word was such as made it 
 incapable of expressing any thing short of immer- 
 mersion. For if the word could be properly used 
 to signify the sprinkling or washing or partial 
 submerging of any person or thing, then any per- 
 son or thing, being sprinkled, washed, or partially 
 submerged, could not be described by a good writer 
 of the Greek language, as unbaptized ; but per- 
 sons and things, so sprinkled, washed, and partially 
 submerged, are here declared by good Greek writers 
 to be unbaptized ; the word, therefore, could not 
 be used, in classic Greek, to signify any thing less 
 than immersion. 
 
 , Again, Gregory, bishop of Nyssa, writing about 
 A. D. 371, says: 
 
 "He is baptized in the Holy Spirit, who 
 through all thought and words and deeds 
 is sanctified, and is spiritual. For as he 
 who is baptized into water is wholly wet, so 
 he who is baptized in the Holy Spirit be- 
 comes entirely spiritual and holy." 
 
 Here a learned Greek father of the early Chris- 
 tian Church declares, without exception, that a 
 total wetting of the person is the result of water 
 baptism ; from which it is evident that baptizo had 
 the same meaning in sacred literature as it had in 
 
128 WAYMARKS TO APOSTOLIC BAPTISM. 
 
 the foregoing examples from Pindar, Lucian and 
 Strabo, seems to show conclusively that the only- 
 proper meaning of baptizo in secular or sacred 
 usage was to dip, plunge, or immerse. 
 
 And with the evidence before me, the outline 
 of which has now been given in these pages, I 
 cannot avoid the conclusion that immersion was 
 in accordance with the meaning of the word 
 then used to designate the ordinance, the uniform 
 practice of the Apostles in the administration of 
 Christian Baptism ; and that such ought to be the 
 uniform practice of Christians at the present day. 
 I admit that it is presumptuous, if not preposter- 
 ous, for any man to assert that actual submission 
 to this ordinance is so essential to salvation, that 
 no one can go to heaven without it ; or to de- 
 clare that the original form of the ordinance, 
 as prescribed by the Savior and practiced by the 
 Apostles, is the only form that could have been 
 made to answer the same end. But it seems 
 to me no less presumptuous, for a believer in the 
 Lord Jesus Christ, to neglect baptism, simply be- 
 cause it is not so essential ; or to change the orig- 
 inal form, on the ground that a substitute is, at 
 the same time, more convenient, and presumed to 
 be equally well adapted to the purposes of the ordi- 
 nance. I sincerely believe that it is the duty of 
 
SPECIAL APPLICATION OF EXAMPLES. 129 
 
 a disciple to do whatever his Lord has command- 
 ed ; and that in the observance of a specific ex- 
 ternal rite, nothing else can be, in all cases, so 
 safe and satisfactory, as to follow the precice im- 
 port of the command and to imitate, as perfectly 
 as possible, the divine example. 
 
ALPHABETICAL INDEX 
 
 CONTENTS. 
 
 
 PAGES 
 
 Abysinian Ritual, 
 
 . 97 
 
 Abysinian Version, 
 
 . 101 
 
 Alcuinus, Flaccus, 
 
 . 87 
 
 Ambrose, Bishop of Milan, . 
 
 . 99 
 
 Anglo-Saxon Version, 
 
 . 91 
 
 Anglo-Saxon Homily, 
 
 . 95 
 
 Anthon, Charles, .... 
 
 . 101 
 
 Apostolical Constitutions, . 
 
 . 102 
 
 Aquila, of Pontus, 
 
 . 115 
 
 Aquinas, Thomas, 
 
 . 19 
 
 Arabic Version, 
 
 . 96 
 
 Armenian Version, 
 
 96, 123 
 
 Augusti, J. C. W. 
 
 . 30 
 
 Augustine, Bishop of Hippo, 
 
 . 98 
 
 Baptists, Testimony of, 
 
 5 
 
 Barclay, Robert, 
 
 . 11 
 
132 ALPHABETICAL INDEX OF CONTENTS. 
 
 
 PAGES 
 
 Barnes, Albert, 
 
 . 28 
 
 Barnabas, .... 
 
 . 118 
 
 Basil the Great, 
 
 . 100 
 
 Basnage, James, 
 
 . 89 
 
 Bede, The Venerable, 
 
 . 93 
 
 Bengalee Version, 
 
 . 10 
 
 Bengel, John A. 
 
 . 23 
 
 Benson, Joseph, 
 
 . 35 
 
 Beza, Theodore, . . 
 
 . 65 
 
 Bingham, Joseph, . • 
 
 . 41 
 
 Bloomfield, S. T. 
 
 . 39 
 
 Brenner, F. ... 
 
 . . 49 
 
 Brenton, L. C. L. 
 
 40, 124 
 
 Bretschneider, . 
 
 . 55 
 
 Buchner, M. G 
 
 . 21 
 
 Burkitt, Wm. , 
 
 . 42 
 
 Burmese Version, * 
 
 . 10 
 
 Calvin, John, . • 
 
 . 68 
 
 Campbell, Alexander, 
 
 . 10 
 
 Campbell, George, 
 
 . 32 
 
 Carey, Wm. . 
 
 . 10 
 
 Casaubon, Isaac, 
 
 79, 104 
 
 Catechism, the Roman, 
 
 . 76 
 
 Catholics, Testimony of, 
 
 48,75 
 
 Cave, William, . 
 
 . 44 
 
 Chalmers, Thomas, 
 
 . 30 
 
ALPHABETICAL INDEX OF CONTENTS. 133 
 
 
 PAGES 
 
 Chappel, Wm 
 
 75 
 
 Chinese Versions, 
 
 10, 18 
 
 Chrysostom, John, 
 
 98 
 
 Clarke, Adam, . . 
 
 37 
 
 Coleman, Lyman, . . 
 
 29 
 
 Confession, Baptist, 
 
 5 
 
 Conybeare, W. J. ... 
 
 38 
 
 Coptic Version, .... 
 
 . 109 
 
 
 10G 
 
 Cox, Richard, .... 
 
 71 
 
 Ciircellaens, Stephen, . 
 
 78 
 
 Cyprian, Thascius C. . . 
 
 104 
 
 Cyrill, of Jerusalem, 
 
 103 
 
 Damascenus, John, . . . 
 
 92 
 
 Dean, Wm. . ■ 
 
 10 
 
 De Stourdza, 
 
 55 
 
 De Wette, W. M. L 
 
 15 
 
 Deylingius, L. S. 
 
 25 
 
 Diodati, John, . . . 
 
 64 
 
 Disciples, Testimony of, 
 
 
 Doddridge, Philip, 
 
 33 
 
 Donnegan, James, 
 
 
 Dort, Synod of, 
 
 27 
 
 Dutch Reformed, Testimony of, . 
 
 . 12 
 
 Dutch Version, .... 
 
 27,59 
 
 Ephrem Syrus, .... 
 
 . 101 
 
134 ALPHABETICAL INDEX OF CONTENTS. 
 
 Episcopal Church, Testimony of, 38, 43 ; 70 
 
 Erasmus, Desiderius, . 
 
 . 76 
 
 Ethiopic Version, 
 
 . 101 
 
 Floyer, John, 
 
 . 54 
 
 Frith, John, 
 
 . 81 
 
 Genevan Ritual, 
 
 . 67 
 
 German Reformed, Testimony of, 
 
 . 12 
 
 Gieseler, J. C. J. 
 
 . 19 
 
 Goddard, J. ... 
 
 . 10 
 
 Gothic Version, 
 
 . 101 
 
 Greek Church, ... 13, 
 
 19,29 
 
 Greenfield, Wm. ... 45, 114 
 
 Gregory, Nyssen, . . .99, 127 
 
 Grotius, Hugo, .... 
 
 77 
 
 Gutzlaff, M. 
 
 18 
 
 Hagenbach, K. R. 
 
 19 
 
 Haldane, Robert, .... 
 
 32 
 
 Hedericus, Benjamin, 
 
 24 
 
 Hermas, 
 
 117 
 
 Hill, George, 
 
 31 
 
 Hinton, John H. . . . . 
 
 6 
 
 Holland, The Church of, 
 
 59 
 
 Hutter, Elias, 
 
 57 
 
ALPHABETICAL INDEX OF CONTENTS. 135 
 
 
 PAGES 
 
 Icelandic Versions, 
 
 . 80 
 
 Jaspis, G-. S. 
 
 55 
 
 Johnson, Samuel, 
 
 40 
 
 John the Evangelist, . 
 
 . 118 
 
 Jones, John, .... 
 
 80 
 
 Jones, J. T 
 
 10 
 
 Judson, Adoniram, 
 
 . 7, 10 
 
 Junckherrot, John J. . , 
 
 23 
 
 Justin Martyr, , 
 
 115 
 
 Karen Version, 
 
 10 
 
 Kendrick, Asahel C 
 
 6 
 
 Kenrick, Francis P. 
 
 48 
 
 Klipstein, Louis F 
 
 55 
 
 Knapp, George C 
 
 13 
 
 Knatchbul, Norton, . 
 
 43 
 
 Koppe, J. B 
 
 23 
 
 Latin Versions, 
 
 . 110 
 
 Leo I. . ... 
 
 . 96 
 
 Leusden, John, 
 
 . 26 
 
 Liddell and Scott, 
 
 . 52 
 
 Lightfoot, John, 
 
 . 34 
 
 Lingard, John, 
 
 . 50 
 
 Liturgy of the Episcopal Church, 
 
 . 74 
 
 Lucian, of Samosata, 
 
 . 126 
 
 Luke, the Evangelist, 
 
 . 118 
 
136 ALPHABETICAL INDEX OF CONTENTS. 
 
 
 TAGB8 
 
 Luther, Martin, 
 
 . 59 
 
 Lutherans, Testimony of, . 
 
 12,57 
 
 Lynch, 
 
 . 51 
 
 Macknight, James, 
 
 . 33 
 
 Markland, Jeremiah, 
 
 . 40 
 
 Mason, F. ... 
 
 . 10 
 
 Matthies, 
 
 . 15 
 
 Matthew, the Evangelist, 
 
 . 119 
 
 Melancthon, Philip, 
 
 . 58 
 
 Methodists, Testimony of, 
 
 . 35 
 
 Michaelis, John D. 
 
 . 24, 114 
 
 Milton, John, 
 
 7 
 
 Mosheim, John L. 
 
 . 20 
 
 Muratori, Lewis A. 
 
 50,85 
 
 Neander, Augustus, 
 
 . 16 
 
 Nicephorus, Calistus, 
 
 . 106 
 
 Novatian, 
 
 . 107 
 
 Olshausen, H. 
 
 . 14 
 
 Origen, Adamantius, . . 
 
 . Ill 
 
 Pamelius, James, 
 
 . 75 
 
 Pasor, George, 
 
 . 79 
 
 Passow, F. 
 
 . 52 
 
 Paul, the Apostle, 
 
 . 119 
 
ALPHABETICAL INDEX OF CONTENTS. 
 
 137 
 
 PAGE8 
 
 Pearce, W. H 10 
 
 Persic Version, 
 
 
 . 83 
 
 Photius, 
 
 
 . 86 
 
 Pindar, 
 
 
 . 125 
 
 Prayer, Book of Common, 
 
 
 . 73 
 
 Presbyterians, Testimony oi 
 
 
 2S, 64 
 
 Quakers, Testimony of, 
 
 
 . 11 
 
 Rabanus, Maurus, 
 
 
 
 . 87 
 
 Ravenna, The Council 
 
 at, 
 
 
 57, 84 
 
 Rees, A. 
 
 
 
 . 45 
 
 Reichard, H. G. . 
 
 
 
 . 55 
 
 Reitz, J. H. . 
 
 
 
 . 26 
 
 Robinson, Edward, 
 
 
 
 . 28 
 
 Roman Catechism, 
 
 
 
 . 76 
 
 Rosenmuller, J. G. 
 
 
 
 . 54 
 
 Sabians, 
 
 
 
 . 115 
 
 Sadolet, James, . 
 
 
 
 . 76 
 
 Salmasius, Claudius, 
 
 
 
 .. 78 
 
 Saxony, The Church of 
 
 
 
 . 58 
 
 Scapula, John, 
 
 
 
 . 80 
 
 Scarlet, Nathaniel, 
 
 
 
 . 12 
 
 Schaff, Philip, . 
 
 
 
 . 12 
 
 Schleusner, J. F. . 
 
 
 
 . 56 
 
 Schoetgen, C. 
 
 
 
 . 56 
 
 Schott, H. A. 
 
 
 
 . 55 
 
 Schrevelius, C. 
 
 
 
 . 27 
 
 Septuagint Version, 
 
 
 
 40, 123 
 
138 ALPHABETICAL INDEX OF CONTENTS. 
 
 
 PAGES 
 
 Sherlock, Thomas, 
 
 . 41 
 
 Siamese Version, 
 
 . 10 
 
 Simon, the Magician, 
 
 . 103 
 
 Slavonic Version, 
 
 . 86 
 
 Socrates, the Historian, 
 
 . 97 
 
 Stephen II. 
 
 . 88 
 
 Stevens, Henry, 
 
 . 80 
 
 Storr, T. C. ... 
 
 . 21 
 
 Strabo, the Geographer, 
 
 . 126 
 
 Stuart, Moses, . 
 
 . 29 
 
 Suicer, J. C. 
 
 . 66 
 
 Symmachus, 
 
 . 112 
 
 Syriac Version, 
 
 . 113 
 
 Taylor, Jeremy, 
 
 . 47 
 
 Tertullian, . . : 
 
 . 112 
 
 Theile, .... 
 
 . 13 
 
 Tholuck, F. A. G. 
 
 . 14 
 
 Thompson, Charles, 
 
 123 
 
 Tischendorf. . 
 
 62 
 
 Torrey, Prof. 
 
 . . 18 
 
 Trent, Council of, 
 
 76 
 
 Trollope, William, 
 
 44 
 
 Trommius, Abraham, 
 
 . 123 
 
 Tyndal, Wm. 
 
 81 
 
 Ulphilas, 
 
 101 
 
ALPHABETICAL INDEX OF CONTENTS. 139 
 
 PAGES 
 
 tJniversalists, Testimony of, . .11 
 
 Valesius, Henry, 106 
 
 "Waddington, George, .... 44 
 
 Walderus, 81 
 
 Welsh Versions, 80 
 
 Wesley, John, 35 
 
 Westminster Assembly, . . 47, 56 
 
 Whitby, Daniel, 42 
 
 Whitefield, George ... 37 
 
 Whiting, N.N 6 
 
 Whittingham, Wm 72 
 
 Wiclif, John, 83 
 
 Wiseman, N. ..... 48 
 
 Wolfius, JohnC 23 
 
 Yates, Wm 10 
 
 Zacharias, . . . . 88 
 
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 "Precisely suited to the rising generation." 
 
 From the Boston Journal. 
 
 " This work exactly realizes our idea of \rhat a juvenile history should 
 be. It is simple and direct, without degrading the dignity of history; in- 
 teresting, without converting it into a romance, and above all draws such 
 pictures of dress and manners in the olden time, that instead of a list of 
 hard names, living characters, eating, drinking, and sleeping like our- 
 selves, walk before the mind's eye of the youthful readers. This work 
 does for juveniles what Charles Knight's Popular History is doing for 
 mature readers." 
 
 From the Philadelphia City Item. 
 
 "We have read the volume, and have pleasure in commending it to 
 public pei asal. It is a work for old or young, and it is so full of interest 
 that no one will lay it down until its details have been mastered." 
 
 From the Church Journal. 
 " A very pleasant, easy, readable book is Mrs. Geldart's Popular His- 
 tory of England. She has had long practice in writing for children, and 
 it is such practice as makes perfect." 
 
 From the Philadelphia Christian Instructor. 
 " We know of no History of England so well adapted to prove an at- 
 tractive and instructive readiug-book for young persons as the one before 
 us. The style is very simple, but, at the same time, chaste and elevated ; 
 and, what is very important, the book abounds with practical lessons for 
 the young. Although specially designed for this class, it may be read with 
 interest and profit by all persons." 
 
 From the New York Netos. 
 " British, Danish, and Saxon England, from the conquest of Caesar to 
 that of William the Norman, is described in this book with a picturesque- 
 ness and vigor which make it most fascinating. Designed for the young 
 it has charms for readers of every class and age. The engravings are ex- 
 cellent, and give many drawings of arms, utensils, and implements of the 
 ancient inhabitants of England. It is rather a picture than a history, 
 although historical characters are introduced to give life and interest to 
 the description." 
 
JBooJes Published by Sheldon & Co. 
 SCRIPTURE STORIES. 
 
 A New Series of "Stories from the Scriptures,'' printed on 
 linen cloth ; the Illustrations in Oil Colors, after new designs by 
 A. Lumley and others. 
 
 The Series will consist of Twelve Books, each one interesting 
 and instructive. The following are now ready : 
 
 The Story of Samson. 
 The Story of Euth. 
 The Story of David. 
 
 Small quarto. Price of each 20 cents. 
 
 From the New York Evangelist. 
 
 " The Indestructible Picture Book," is well employed in being made in- 
 strumental, as in this instance, in rendering Scripture narrative attractive 
 to children. The linen cloth fits it to wear and endure — an important 
 requisite for anything submitted to the manipulation of young fingers. 
 The colored cuts are an attractive feature of the book." 
 From the Boston Journal. 
 
 " This remarkably pretty juvenile contains the story of ' Samson,' printed 
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 favor in the nursery, for which use they are admirably adapted." 
 
 THE INDESTRUCTIBLE PLEASURE- 
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 For Children ; printed in Oil Colors, on linen cloth expressly 
 manufactured for this purpose. 
 
 Consisting *- — 
 
 Bedding of Cock Robin. 
 
 The House that Jack Built. 
 
 )ld Mother Hubbard. 
 
 Little Bo-Peep. 
 
 Life and Death of Jenny Wren. 
 
 The Old Woman and Her Pig. 
 
 The Little Man and Little Maid. 
 
 The Illuminated Reader. 
 
 The Scripture Primer. 
 
 Small quarto, price 20 cents each. 
 
JSooks Published by Sheldon <& Co. 
 
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 Price, red edges, 60 cents ; plain, 50 cents. 
 
 " It will prove, in my judgment, an invaluable guide to our churcb 
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 r[RACE TRUMAN; or, Love and Principle. 
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 (COMPENDIUM OF THE FAITH OF THE 
 
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Books .Published, by Sheldon & Co. 
 
 f>LIND BAETIMEUS ; Or, The Story of a 
 
 ■^ Sightless Sinner and his Great Physician. By Eev. "William 
 J. Hoge, Professor in the Union Theological Seminary, Prince 
 Edwards, Ya. 1 vol. large 18mo. 257 pages. 75 cents. 
 
 "A most excellent book, full of sound instruction and the very spirit of 
 the Gospel." — Boston Recorder. 
 
 " "We wish it could he placed, this winter, in the hands of thousands of 
 'sightless sinners.' " — Cincinnati Christian Herald. 
 
 " Brief in compass, clear in arrangement, and singularly animated, 
 direct, forcible, and pungent in style, not rarely reminding one of the fer- 
 vor of Richard Baxter, -while marked throughout by a classic elegance of 
 diction, to which he made no pretension." — Cor. N. C. Presbyterian. 
 
 |)AILY THOUGHTS FOR A CHILD. By 
 
 -^ Mrs. Thomas Geld art, author of "Truth is Every Thing," 
 * Emilie the Peacemaker," etc., etc. 1 vol. 18mo. 50 cents. 
 
 " In exquisite simplicity of style, beauty of illustration, and religious 
 power, this book has few superiors in juvenile literature." — Boston Era. 
 
 " Meditations for morning and evening for a month, adapted to the 
 capacity and aspirations of a youthful heart. Many of them are very 
 6weet s.nd affecting compositions." 
 
 "A charming little work, which is sure to be a favorite with the 
 young." — English Papers. 
 
 TRUTH IS EYERY THING. By Mrs. 
 
 ■*• Thomas G-eldart. 1 vol. 18mo. Price 50 cents. 
 
 " The interest of the volume is genuine. There is nothing false or spu- 
 rious about it. It is true to nature ; it is true to the heart." 
 
 " This is a charming little book for the young ; the matter is very in 
 teresting, not overdrawn, while its tenor is to win over youth to the prac- 
 tice and love of truth." 
 
 " This is a charming tale, ath*active from the simplicity and beauty of 
 feeling which pervades it — most useful because it steps "not beyond the 
 comprehension of youth." — English Press. 
 
 THE LIYINQ EPISTLE; or, The Moral 
 
 ■*■ Power of a Religious Life. By Rev. Cornelius Tyree, of 
 Powhatan, Ya. "With an Introduction by Rev. Dr Fuller, of 
 Baltimore. 1 vol. 18mo. Price GO cents. 
 
 "It is adapted to the wants of the times, and, we irust, will be exten- 
 sively read." — Southern Baptist Missionary Magazine. 
 
 " A book full of good counsels, important lessons, elevating the idea of 
 •lie Christian life, and encouraging the reader to holy living and acttas* 
 — New York Obwrver. 
 
Boolcs DPioblislied. by Sheldon <Sc uo. 
 
 THE CHRISTIAN GRACES. By Rev. J. P. 
 
 -*- Thompson, D.D., of the Broadway Tabernacle. 1 vol 
 18mo Trice 75 cents. 
 
 * ; The book is -well fitted tc do good to all everywhere ; and we hope It 
 will be widely read, and made greatly useful." — New York Observer. 
 
 " Dr. Thompson has a happy talent for the familiar exposition of Scrip- 
 ture, and the practical application of its doctrines." — Bosto7i Recorder. 
 
 "They are earnest and affectionate exhortations, intended to help in the 
 formation of Christian character, and the cultivation of the Christian 
 graces." — Boston Advertiser. 
 
 THE BIBLE IN THE LEY ANT ; or, The 
 
 ■*- Life and Letters of Rev. Chester K Righter. By R.ev. S. 
 Irexjeus Prime, D.D. Illustrated with a Steel Portrait of Mr. 
 Righter. 1 vol. 18nio. 336 pages. Price 75 cents. 
 
 "The results of his efforts are narrated by Mr. Prime in a style clear 
 and interesting, which renders this volume not only readable, but exceed- 
 ingly instructive. We can commend the work with entire confidence that 
 it will be productive of good results." — Boston Post. 
 
 " It is really beautiful in its delineation of a frank, whole-souled man, 
 who always pressed straight forward in the fear of God, without any feai 
 of man." — Hartford Courant. 
 
 "Mr. Righter' s visit to the Copts, in Egypt, and description of that in- 
 teresting people, will be read with peculiar interest. The account of his 
 travels is taken principally from his letters, and displays, unconsciously, 
 his bold, fearless, unwavering devotion to the right. His biographer was 
 his traveling companion in his first tour abroad, and enjoyed peculiar ad- 
 vantages for thoroughly comprehending his character." — Boston Journal 
 
 GLIMPSES OF JESUS, EXALTED IN THE 
 
 U AFFECTIONS OF HIS PEOPLE. By Rev. W. P Bal- 
 fern. 1 vol. 18mo. Price 60 cents. 
 
 " This book is redolent with the sweet savor of Him whose name is like 
 precious ointment poured forth." — Evangelical Repository. 
 
 " Few works of this class are to be- named with it, and as a Sabbath 
 School volume it stands, we should think, almost without a rival," — Bos- 
 gon Daily Traveller. 
 
 " This is a sweet little book. Many a halting pilgrim will be quickened, 
 many awakened ones will be led to Jesus, and many stricken souls will b6 
 revived and comforted by a perusal of its pages, beaming -with a Saviour's 
 love." — Presbyterian Banner and Advocate. 
 
 " It presents the example or Christ under the various circumstances and 
 vicissitudes of his brief earthly history, for the imitation and encourage- 
 ment of his followers." — American Presbyterian and Gmisaee Evangelist, 
 
Bool\.* Published, by- Sheldon <fc Co. 
 
 THE CHINA MISSION ; embracing a History 
 
 -*- of the various Missions of all Denominations among tbe 
 Chinese, with Biographical Sketches of deceased Missionaries 
 By William Dwan, D.D., twenty years a Missionary to Chin*. 
 1 vol. 12mo. Price, $1. 
 
 "The author ha- looked with the eye of a practical teacher npon the 
 land and the people he was to conquer, and he has given as what we feel 
 Is a true and living portraiture of the habits, customs, and traditions of the 
 nation. * * * 1 side from its religious aspect, this work has an atrrac- 
 tiveness and novelty ;hatis rarely surpassed by any publication.'' — Albany 
 Statesman. 
 
 •'Enjoying advanUges of information possessed by few others in like 
 degree, lie has groa] ;d together a statement of facts remaka: le for iti 
 conciseness chainea . and graphic method of presentation. His b>ok is 
 as interesting as that of M. Hue, and perhaps much more entirely vera- 
 cious. It will add greatly to our kuowle Ige of the remarkable nation of 
 •which it treats."— Tro y Times. 
 
 CUNDAY MORNING THOUGHTS. By Mr> 
 
 -* Thomas Geldart, author of "Emilie the Peacemaker 
 )tc. 1 vol. 16 mo. Price, 50 cents. 
 
 CUNDAY EVENING THOUGHTS. By Mrs 
 
 ^ Thomas G-eldart, author of "Truth is Everything," eta 
 I vol. 16 mo. Price, 50 cents. 
 
 TMILIE THE PEACEMAKER By Mrs. 
 
 ■^ Thojias Geld art. 1 vol. 16mo. Price. 50 cents. 
 
 "This beautiful story excels almost all the moral and religious tales we 
 know. The best things of Airs. Sherwood and Mrs. Holland are in many 
 respects inferior to it; and Miss Edgeworth seldom wrote more vigor 
 ously and charmingly; while, in purity of sentiment and exquisite illus- 
 tration of the truth it embodies, it is richer far than ar^ the works of the 
 writers we have named. Seldom has a great lesson been more touchingly 
 taught, or piety of heart and life been rendered more attractive." — Non 
 conformist. 
 
 •' We know not when we have read a tale so entirely to our mind a? 
 this. The lessen conveyed in the tale is one of heavenly wisdom, incuJ 
 eating 'peace upon earth, and good-will towards men,' and the heart o* 
 every reader must be improved by it"— Norfolk Keus. 
 
 THE WOEDS OF JESUS AND THE FAITH 
 
 J- FUL PRO MISER. By the Author of " The Morning and 
 Nig-it Watches." 1 vol. iSmo Price 37 cents.