Chapter 15a
CHAPTER XV CHRISTIAN BAPTISM (Part 1) BAPTISMAL PROPOSITIONS THE subject of baptism constitutes one of the primary and fundamental discussions between Baptists and other Christian denominations, and has reference to the form and uses of that ordinance. The following propositions set forth the nature and extent of the controversy, the proof of which propositions will amply justify the Baptist position on that subject.
PROP. I.-That the baptism which John administered, which Jesus received and enjoined, and which the Apostles practised, was an immersion, a dipping, an entire submergence of the person baptized, in water, on a profession of repentance and faith in Christ.
PROP. II.-That this same baptism of immersion was used by the Apostles and disciples of our Lord, and by the primitive churches, without any known exception, for more than two hundred years after Christ.
PROP. III.-That the first recorded departure from the practice of immersion in baptism was, about A. D. 250, in the case of Novatian, afused on his sick-bed, being, as was supposed, incapable of baptism. No earlier instance is known to history.
PROP. IV.-That from this time pouring, or sprinkling, for baptism, was occasionally resorted to as substitutes, in cases of sick persons, called clinics; hence clinic baptism came into use in emergencies.
PROP. V.-That for more than thirteen hundred years immersion was the prevailing practice of Christian churches throughout the world in the administration of baptism.
PROP. VI.-That the Greek and other Oriental churches have never abandoned the primitive mode, but still practise dipping, whether in the case of adults or of infants, in all climates, and at all seasons of the year.
PROP. VII.-That the substitution of aspersion for immersion was one of the corruptions of the Papal Church, transmitted to, and accepted by, the Protestant Christians in later times.
PROP. VIII.-That, after the Reformation, sprinkling for baptism came into general use among Protestant Christians in Europe, by whom it was transmitted to Protestant churches in America.
PROP. IX.-That the leading scholarship of the world declares that the meaning of the Greek word baptizo is to immerse, and that immersion was the original Scriptural baptism; while sprinkling and pouring are conceded substitutes, used for convenience only, and are without divine authority.
PROP. X.-That more than half the nominal Christians in the world still practise immersion in baptism, denying the validity of any other form, while all Christians, the world over, hold such baptism to be valid, primitive and Scriptural.
If these propositions be proven, it ought to end the controversy - certainly, with candid and unbiased minds. But the force of education, social relations and religious predilections are often more powerful to influence conduct than the combined energies of truth, judgment, and conscience. The injunction of our Lord was and still is: "If ye love me, keep my commandments." Cotton Mather’s words could not have a more appropriate or emphatic application than to such a case: " Let a precept be never so difficult to obey, or never so distasteful to flesh and blood, yet if I see it is God’s command, my soul says, it is good; let me obey it till I die."
Let it be distinctly understood, however, that all the eminent and learned authorities hereafter cited are Pedobaptists. Baptist witnesses are wholly omitted, not because they are less learned, or less valu-able, but because we prefer to allow our opponents in this controversy to bear witness for us, rather than to testify in our own behalf. Possibly, also, the testimony of their own scholars may have more weight with our Pedobaptist brethren than would the testimony of ours, who might be thought interested witnesses in such a case.
WHAT IS CHRISTIAN BAPTISM? This is the greatest question that enters into the baptismal controversy, and the one in which Baptists take sides against the Pedobaptist world, both Papal and Protestant, so far, at least, as their practice is concerned. Other questions of moment arise in connection with this sacred rite; questions as to its mode, its purpose, and its efficacy. They have their importance, and a legitimate sphere of discussion. What shall precede baptism, or accompany it, or follow it? Whether salt or oil shall be used; whether a black robe or a white robe, or no robe at all shall be worn, by candidate or administrant; whether the candidate shall be dipped once, twice, or thrice, forward or backward, standing or kneeling, all these, and many others, which burdened medieval polemics, are mere accidents, having reference to mode, in which we have no special interest. But it is of primary importance to know what constitutes baptism itself. That point, once settled, will decide the form of its administration. To say it is a ceremony in which water is the element used, and by which persons are admitted to the Christian Church, does not answer the question. What is baptism ? As ,a Gospel ordinance, the New Testament must define it. Baptists answer the question by saying that baptism is the immersion or dipping of a candidate in water, on a profession of faith in Christ, administered in the name of the Father, Son and Spirit.
Pedobaptists answer the question by saying it is either the sprinkling or pouring of water upon the person, touching the forehead with a wet finger, or the dipping of the candidate into water, in either case in the name of the Father, Son and Spirit; and that it may be administered to one on his own profession of faith, or to an unconscious infant on the professed faith of some other person. This would make four forms of the ordinance, administered to two classes of subjects.
Baptists hold to a unity in the ordinance, as in the faith, believing that as there is but one Lord and one Faith, so there is but one Baptism, and not four. And the one baptism is the immersion in water, in, or into the name of the Father, Son and Spirit. Neither pouring nor sprinkling water upon, nor any other application of water to a person, is baptism, though it may be called such ever so often. and ever so earnestly.
MEANING OF BAPTIZO The word "baptize" is, properly speaking, a Greek word (baptizo), adapted to the English language by a change in its termination. This is the word used by the sacred writers to express and define the ordinance. What does this word mean as originally used? For it is certain that Divine Wisdom, in commanding an ordinance to be observed by believers of all classes, in all lands, and through all ages, would use a word of positive and definite import, and one whose meaning would admit of no reasonable doubt.
What, then, does "baptizo" mean? Let us ask Greek scholars - men familiar with and skilled in the use of Greek words. How do the dictionaries define it? What do lexicographers and scholars say?
SCAPULA says: To dip, to immerse, as we do anything for the purpose of dyeing it."
SCHLEUSNER says:
’Properly, it signifies to dip, to immerse, to immerse in water."
SCHREVELIUS says:
"To baptize, to merge, to bathe."
PARKHURST says:
"To dip, immerse, or plunge in water."
GREENFIELD says:
"To immerse, immerge, submerge, sink."
GREEN says:
"To dip, immerse, to cleanse or purify by washing."
DONNEGAN says:
"To immerse repeatedly into liquid, to submerge, to soak thoroughly, to saturate."
STEVENS says:
"To merge or immerse, to submerge, or bury in the water."
ALSTIDIUS says:
"To baptize signifies only to immerse, not to wash, except by consequence."
PASSOW says:
"To immerse often and repeatedly, to submerge."
SCHÖTTGEN says:
"To merge, immerse, to wash, to bathe."
STOCKIUS says:
"Properly, it means to dig, or immerse in water."
ROBINSON says:
"To immerse, to sink."
LIDDELL AND SCOTT say:
"To dip repeatedly."
SOPHOCLES says:
"Baptizo, to dip, to immerse, to sink."
ANTHON says:
"The primary meaning of the word is to dip, to immerse."
CREMER says:
"Baptizo, immersion, submersion, for a religious purpose."
GRIMM’s LEXICON of the New Testament, which in Europe and America stands confessedly at the head of Greek lexicography, as translated and edited by Prof. Thayer of Harvard University, thus defines baptizo.’
’(1.) To dip repeatedly, to immerse, submerge. (2.) To cleanse by dipping or submerging. (3.) To overwhelm. In the New Testament it is used particularly of the rite of sacred ablution; first instituted by John the Baptist, afterward by Christ’s command received by Christians and adjusted to the nature and contents of their religion, viz., an immersion in water performed as a sign of the removal of sin, and administered to those who, impelled by a desire for salvation, sought admission to the benefits of the Messiah’s kingdom. With els to mark the element into which the immersion is made; en with the dative of the thing in which one is immersed." The noun baptisma, the only other word used in the New Testament to denote the rite, this lexicon thus defines: "A word peculiar to the New Testa-ment and ecclesiastical writers; used (1) of John’s baptism; (2) of Christian baptism. This, according to the view of the Apostles, is a rite of sacred immersion commanded by Christ."
MOSES STUART, one of the ablest scholars America has produced, says:
Baptizo means to dip, plunge, or immerse into any liquid. All lexicographers and critics of any note are agreed in this."-Essay on Baptism, p. 51; Bib. Repos., 1833, p. 298.
ROSENMÜLLER says:
"To baptize is to immerse or dip, the body, or part of the body which is to be baptized, going under the water. -- Scholia, Matthew 3:6.
WETSTEIN says:
"To baptize is to plunge, to dip. The body, or part of the body being under water is said to be baptized. "-Com. on Matthew 3:6.
LEIGH says:
"The native and proper signification of it is, to dip into water, or to plunge under water, "-Critica Sacra.
TURRETIN says:
"The word ’baptism’ is of Greek origin, which signifies to baptize, to dip into, to immerse. "-Inst. loc. 19, quest. 11.
BEZA says:
"Christ commanded us to be baptized, by which word it is certain immersion is signified."-Annot. on Matthew 7:4; Acts 19:3; Matthew, 3:2.
CALVIN says:
"The word baptize signifies to immerse,’ and the rite of immersion was observed by the ancient Church." -Institutes, B. IV., ch. 15, sec. 19.
WITSIUS says:
"It cannot be denied that the native signification of the word baptism, is to plunge, to dip."-Econ. Cove., B. IV., ch. 16, sec. 13.
LUTHER says:
"The term baptism is a Greek word. It may be rendered a dipping, when we dip something in water, that it may be entirely covered with water. "-Cited by Du Veile on Acts 8:38.
VOSSIUS says:
"To baptize signifies to plunge. "-Discourses on Baptism
WILSON says:
"To baptize, to dip one into water, to plunge one into the water. "-Christ. Dict., Art. Baptism.
CAMPBELL says:
"The word baptizein, both in sacred authors and in classical, signifies to dip, to plunge, to immerse; and was rendered by Tertullian, the oldest of the Latin fathers, tingere, the term used for dyeing cloth, which was by immersion." -Translation Gospels. Note on Matthew 3:16.
Very many other competent scholars and critics familiar with the Greek language, might be cited to the same effect. Can there be any reasonable question that the true, indeed the only proper, meaning of baptizo is to dip, plunge, immerse, or bury in water? And if at any time it may have the secondary meaning of wash, cleanse, saturate, or dye, it is in consequence, and by reason of, the manner in which these acts are performed by immersion. As to the meaning of the word there can be no dispute. Both classic and sacred Greek are in harmony as to that. The New Testament decides its meaning as an ecclesiastical term applied to a Gospel ordinance.
SIGNIFICANT USE OF THE WORD Our Lord in commanding baptism, evidently used such words as conveyed His meaning in no doubtful terms. And the sacred writers in transmitting His command to posterity, as well as His Apostles in preaching His Gospel to the nations, chose from all the words of the Greek language that one which accurately and truthfully conveyed His meaning to those who should believe upon His name. The Greek language is rich in terms to express all positive ideas, and all varying shades of thought. Why was this one word, and no other, selected to describe an ordinance of great significancy, intended to be ob-served by all believers, to the end of the world.
Baptizo is found eighty times in the New Testament, and is a derivative from bapto. In nearly all it is used to designate this ordinance-and no other word is ever used for that purpose. Baptisma, a baptism, an immersion, is found twenty-two times, and baptismos, the act of baptizing, or immersing, four times, both formed from baptizo. Dr. Carson, Professor Stuart, and others, have abundantly proven that this word means to dip, plunge, or immerse; and that, primarily and properly, it means nothing else. Our Saviour, in leaving a command universally binding on His disciples, meant doubtless to express it so plainly and so positively, that none could misunderstand Him. Therefore, this particular word and no other has been used, because it means just what He intended, and nothing else.
Bapto is found three times in the New Testament, and also means to dip, but is never used to describe baptism. Why not? Because it has other meanings, as well as that of dipping; and with this word the nature of the ordinance might be misunderstood.
Louo is found six times, and means to wash; to wash the whole body; to bathe. If baptism means to wash, as some hold, here was just the word to ex-press it. But this word is never applied to the ordinance; because washing is not baptism, and baptism is not washing.
Nipto is found seventeen times, and means also to wash, to wash the extremities, as the face, hands, or feet, as distinguished from bathing the entire body. But this word is never used to express baptism. Why not, if a little water applied to the face may be baptism, as some teach?
Breko is found seven times, and means to wet, to moisten, to rain upon, but is never used to designate the rite of baptism; therefore to touch or moisten the forehead with wet fingers is not baptism, though frequently declared to be such.
Rantizo is found four times, and means to sprinkle. If baptism could have been performed by sprinkling, as is at present so widely believed, this would have been the word above all others to describe the ordinance. But this word is in no case so used; simply because sprinkling is not baptism.
Keo is found many times in its various combinations, and means to pour, but is never used to designate baptism. But if baptism may be performed by pouring water on a candidate, why was not this word sometimes used to indicate the act?
Katharizo is found thirty times, and means to purify, but is never used to signify the act of baptizing. If the ordinance means to purify, as some claim, this word would have expressed it much better than the one used.
We again ask, why did the sacred writers, from all the words in the Greek language, select only and always that one which strictly means to dip or immerse, to express the act by which the sacred ordinance which Christ had commanded, and which His disciples administered, should be performed? The only consistent answer is, because baptism means immersion, and nothing else, and nothing but immersion is baptism. Of the baptism of Jesus in the Jordan, it is said:
"And Jesus, when He was baptized, went up straightway out of the water."- Matthew 3:1-17 : i6. Again it is recorded that Jesus, "was baptized of John in the Jordan; and straightway coming up out of the water."- Mark 1:9-10. Does not the very fact of His going down into the water, so as to come up out of the water, show, if not positively, yet presumptively, that His baptism was an immersion, or burial in the water? For to say He went down into the river for the purpose of having a small quantity of water poured, or a few drops sprinkled on Him, is quite too trifling to have weight with candid minds.
Bp. TAYLOR says:
"The custom of the ancient churches was not sprinkling, but immersion; in pursuance of the sense of the word in the commandment, and the example of our blessed Savior."- Com. Matthew, 3:16.
DR. CAMPBELL says:
"Jesus being baptized, no sooner rose out of the water, than heaven was open to Him."-Trans. Gospels, Matthew 3:16.
MACKNIGHT says:
"Christ submitted to be baptized, that is, to be buried un-der water, and to be raised out of it again, as an emblem of His future death and resurrection. "-Epist. Romans 6:3-4.
LIGHTFOOT, the most distinguished and influential member of the Westminster Assembly, says:
"That the baptism of John was the immersion of the body, in which manner both the ablutions of unclean persons and the baptism of proselytes was performed, seems evident from those things which are related of 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. "-On Matthew, 3: 6.
POOLE says:
"A great part of those who went out to hear John were baptized, that is, dipped in the Jordan."- Annot. on Matthew 3:6.
OLSHAUSEN, on the baptism of Jesus, says:
"The one part of the action, the submersion, represents the negative aspect, the taking away of the old man; the other, the emersion, denotes its positive aspect, the appearance of the new man."-Com. Romans, 6:3,4.
DEAN STANLEY says:
"The mode of John’s baptism has been, and still is much discussed, but the practice of the Eastern Church, and the very meaning of the word baptizo leave no sufficient ground for questioning that the original form of baptism was com-plete immersion in the deep baptismal waters. "-Hist. Eastern Church, p. 34.
GEIKIE says of John’s converts:
"He led them in groups to the Jordan, and immersed each singly in the waters, after earnest and full confession of their sins. "-Life and Words of Christ, Vol. I., p. 405.
DR. DöLLINGER says:
"The Baptists are, however, from the Protestant point of view, unassailable, since, for their demand of baptism by submersion, they have the clear text of the Bible; and the authority of the Church and of her testimony is not regarded by either party. "-Kirche und Kirchen, 337.
PROF. HARNACK says:
Baptizein undoubtedly signifies immersion. No proof can be found that it signifies anything else in the New Testament, and in the most ancient Christian literature. The suggestion regarding a ’sacred sense,’ is out of the question. "-In Independent, Feb. 19, 1885.
MUCH WATER FOR BAPTISM.
"Then cometh Jesus from Galilee to Jordan, unto John, to be baptized of him."- Matthew 3:13. "And John also was baptizing in Enon, near to Salim, be-cause there was much water there."- John 3:23.
Thoughtful persons will ask why should they have resorted to places expressly because these furnished large supplies of water, if baptism was performed by sprinkling? A very small quantity would have answered the purpose in that case. Let Pedobaptist scholars themselves answer the question as follows:
CALVIN, whom Scaliger pronounced the most learned man in Europe, says:
"From these words of John (ch. 3 : 23) it may be inferred that baptism was administered, by John and Christ, by plunging the whole body under the water. "-Comment. John 3:23.
BENGEL says:
"Many waters; so the rite of immersion required." -Comment on John 3:23.
POOLE says:
"It is apparent that both Christ and John baptized by dipping the body in the water, else they need not have sought places where had been a great plenty of water." -Annot. John 3:23.
CURCELLÆUS says:
"Baptism was performed by plunging the whole body into water, and not by sprinkling a few drops, as is now the practice, For John was baptizing in Enon, near to Salim, be-cause there was much water there. "-Relig. Ch. Inst., cited, Booth, Ped. Ex. ch. 4, p.50
WHITBY says:
"Because there was much water there, in which their whole bodies might be dipped. "-Crit. Com. John 3:23.
ADAM CLARK says:
"As the Jewish custom required the persons to stand in the water, and having been instructed, and entered into a covenant to renounce all idolatry, and take the God of Israel for their God, then plunged themselves under the water, it is probable that the rite was thus performed. "-Com. on John 3:23.
GEIKIE says:
"John had to leave the Jordan as too shallow at its accessible parts for baptism, and go to another place, Enon near Salim, an unknown locality, where pools more suitable were yet to be had."-Life and Words of Christ, p. 410.
PHILIP AND THE EUNUCH
Why should Philip and the eunuch, or either of them, have gone down into the water, if a mere sprinkling or pouring of water, and not immersion in water, was to be used? "And they went down both 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 Philip."- Acts 8:38-39.
CALVIN says:
"Here we perceive how baptism was administered among the ancients; for they immersed the whole body in water."- On baptism, ch. 3, p. 56.
Dr. TOWERSON says:
"For what need would there have been of Philip and the eunuch going into this [the water], were it not that the bap-tism was to be performed by immersion. "-Com. Acts 8:38.
GROTIUS, whom his biographer declared one of the most illustrious names in literature, politics and theology, says:
"But that this customary rite was performed by immersion, and not by pouring, is indicated both by the proper signification of the word, and the places chosen for the rite." -Annot. Matthew 3:6.
VENEMA says:
"It is without controversy, that baptism in the primitive Church was administered by immersion into water, and not by sprinkling, seeing that John is said to have baptized in Jordan, and where there was much water, as Christ also did by His disciples in the neighborhood of those places. Philip, also, going down into the water, baptized the eunuch."-. Eccl. Hist., ch. 1, sec. 138. See Booth, Ped. Ex., ch. 4, sec. 76. THE TESTIMONY OF EXPOSITORS The great question with every candid mind should be, "What is truth? What is right ?" But as the Scriptures are our only and sufficient standard in matters of religious faith and practice, we ask, what do the Scriptures teach? In order to ascertain this point, we inquire of those pious men, eminent for learning and a devout study of the Bible, who have prepared able commentaries on the sacred text, as to what they understand to be the nature of baptism, and the form of its original administration. What do expositors say?
ZANCHIUS, whose opinion, De Courcy declares, "is worth a thousand others," says:
’The proper signification of baptizo is to immerse, plunge under, to overwhelm in water."- Works, Vol. VI., p. 217. Geneva, 1619.
WITSIUS says:
"It cannot be denied that the native signification of the word baptein, and baptizein, is to plunge or dip. "-Econ. Covenants, p. 1213.
Bp. TAYLOR says:
"The custom of the ancient churches was not sprinkling, but immersion. "-Duct. Dubit, B. III., ch. 4, R. 15.
LUTHER, the great German reformer, says:
"The term baptism is Greek; in Latin it may be translated immersio; since we immerse anything into water, that the whole may be covered with the water."-Works, Vol. I., p. 74. Wit. Ed., 1582.
MELANCTHON says:
"Baptism is immersion into water, which is made with this admirable benediction. "-Melanct. Catec., Wit., 1580.
CAVE, in his able work on Christian Antiquities, says: "The party to be baptized was wholly immersed, or put under water. "-Prim. Chris., P. I., ch. 10, p. 320.
Bp. SHERLOCK says:
"Baptism, or an immersion into water, according to the ancient rite of administering it, is a figure of our burial with Christ, and of our conformity to His death. "-See Bloom. Crit. Dig., Vol. V., p. 537.
BEZA says:
"Christ commanded us to be baptized: by which word it is certain immersion is signified. ".-Epis. ad. Thom. Tillium, Annot. on Mark 7:4
POOLE says:
"He seems here to allude to the manner of baptizing in those warm Eastern countries, which was to dip or plunge the party baptized, and, as it were, to bury him for a while under water. "-Annot. on Romans 6:4.
MEDE says:
"There was no such thing as sprinkling used in the Apostles’ days, nor for many ages after them. "-Discourse on Titus
VITRINGA says: The act of baptizing is the immersion of believers in water. This expresses the force of the word. "-Aphorism 884.
GROTIUS says:
"That baptism used to be performed by immersion, and not pouring, appears by the proper signification of the word, and by the places chosen for the administration of this rite." -Annot. Matthew 3:6; John 3:23.
Bp. BOSSUET says:
"To baptize signifies to plunge, as is granted by all the world. "-Stennett against Russen, p.174.
DIODATI says:
"Baptized, that is to say, ducked in the water, for a sacred sign and seal of the expiation and remission of sins."- Annot. on Matthew 3:6.
CALVIN says:
"The word baptize signifies to immerse; and it is certain that immersion was the practice of the ancient Church."- Institutes, B. IV., ch. 15, sec. 19.
SAMUEL CLARKE says:
"In the primitive times the manner of baptizing was by immersion, or dipping the whole body into water. "-Exp. Ch. Catec., p. 294. Ed. 6.
STORR and FLATT say:
"The disciples of our Lord could understand His command in no other way than as enjoining immersion, for the baptism of John, to which Jesus Himself submitted, and also the earlier baptism of the disciples of Jesus, were performed by dipping the subject into cold water. "-Bib. Theol., B. IV., sec. 109, par. 4.
ADAM CLARK says:
"Alluding to the immersions practiced in the case of adults, wherein the person appeared to be buried under the water, as Christ was buried in the heart of the earth. "-Comment on Colossians 2:12.
BLOOMFIELD says:
"There is here plainly a reference to the ancient mode of baptism by immersion."-Greek New Test. Exp. Romans 6:4.
SCHOLZ says:
’Baptism consists in the immersion of the whole body in water."-Comment on Matthew 3:6.
SCHAFF says:
"Immersion, and not sprinkling, was unquestionably the original form. This is shown by the very meaning of the words baptizo, baptisma and baptismos, used to designate the rite."-Hist. Apos. Ch., p. 488. Merc. ed., 1851. See also Noel on Bap., ch. 3, sec. 8.
PROF. BROWNE says:
"The language of the New Testament and of the primitive Fathers sufficiently point to immersion as the common mode of baptism. "-Smith’s Bib. Dict., Art. Bap. Sup.
DR. JACOBS says:
"It only remains to be observed that baptism, in the primitive Church, was evidently administered by immersion of the body in water, a mode which added to the significancy of the rite, and gave a peculiar force to some of the allusions to it."- Eccl. Polity of the N. T., p. .258.
NEANDER says:
"The usual form of submersion at baptism, practiced by the Jews, was passed over to the Gentile Christians. Indeed, this form was the most suitable to signify that which Christ intended to render an object of contemplation by such a symbol: the immersion of the whole man in the spirit of a new life. "-Planting and Training, p. 161. To the same effect might be adduced many others from among the most able and distinguished of biblical scholars and commentators connected with the Pedobaptist communions.
APOSTOLIC ALLUSIONS The idea that Paul had of both the form and purpose of baptism is very manifest from the manner in which he refers to it in his Epistles. To the Romans he says: "Therefore we are buried with Him by baptism into death."- Romans 6:4. To the Colossians, using nearly the same language, he says: "Buried with Him in baptism."- Colossians 2:12. His conception must have been that of a burying, a covering of the subject entirely in the water, by a sinking into it. No other form could have been true to the figure here used. And this fact has been generally acknowledged.
ABP. TILLOTSON, on these passages, says:
"Anciently those who were baptized were immersed, and buried in the water, to represent their death to sin; and then did rise up out of the water to signify their entrance upon a new life. And to these customs the Apostle alludes."- Works, Vol. I., p. 179.
BENSON says:
"Buried with Him by baptism-alluding to the ancient manner of baptizing by immersion. "-Comment on Romans 4:4.
DIODATI says:
"In baptism being dipped in water according to the ancient ceremony; it is a sacred sign unto us, that sin ought to be drowned in us by God’s Spirit."-Annot. Romans 4:4.
TURRETIN says: And indeed baptism was performed in that age, and in those countries, by immersion of the whole body into water." -Comment on Romans 6:3-4.
ZWINGLE says:
"When ye were immersed into the water by baptism, ye were ingrafted into the death of Christ. "-Annot. Romans 4:4. See Conant’s Append. to Matt.
WHITBY says:
"It being so expressly declared that we are buried with Christ in baptism, by being buried under water. "-Comment on Romans 4:4.
JOHN WESLEY says:
"Buried with Him-alluding to the ancient manner of baptizing by immersion. "-Note on Romans 4:4.
CONYBEARE says:
"This passage cannot be understood, unless it be borne in mind that the primitive baptism was by immersion. "-Life and Epist. St. Paul, Romans 4:4.
BLOOMFIELD says:
"Here is a plain allusion to the ancient Custom of baptizing by immersion; and I agree with Koppe and Rosenmüller, that there is reason to regret it should ever have been abandoned in most Christian churches, especially as it has so evident a reference to the mystic sense of baptism. "-Recens. Synop. On Romans 4:4.
SAMUEL CLARKE says:
"In the primitive times, the manner of baptizing was by immersion, or dipping the whole body into water. And this manner of doing it was a very significant emblem of the dying and rising again, referred to by St. Paul, in the above -mentioned similitude."-Expos. Church Cate., 294, ed. 6.
OLSHAUSEN says:
"Particularly Paul (Romans 6:4) treats of baptism in the twofold reference of that ordinance to immersion and emersion, as symbolizing the death and resurrection of Christ."- Comment Matthew 18:1-15.
FRITZSCHE says:
"But that, in accordance with the nature of the word, baptism was then performed not by sprinkling upon, but by submerging, is proved especially by Romans 4:1-25; Romans 4:1-25. "-Com, on Matt., Vol. I., p. 120. See Conant’s Append. to Matt., p. zoj.
ESTIUS says:
"For immersion represents to us Christ’s burial, and so also His death; since none but the dead are buried. More-over, the emersion which follows the immersion has a resem-blance to the resurrection."-Com. on Romans 6:3. Cited by Conant, Append. to Matt., p. 100.
MALDONATUS says:
"For in Greek to be baptized is the same as to be submerged."-Com. on Matthew 20:22; Luke 12:50.
WHITEFIELD says:
"It is certain that in the words of our text (Romans 6:3-4) there is an allusion to the manner of baptism, which was by immersion. "-Eighteen Sermons, p. 297.
ADAM CLARK says:
"It is probable that the Apostle here alludes to the mode of administering baptism by immersion, the whole body being put under water." -Comment on Romans 6:4.
BISHOP FELL says~
"The primitive fashion of immersion under the water, representing our death, and elevation again out of it, our resurrection or regeneration. "-Note on Romans 6:4 DR. DODDRIDGE says:
"It seems the part of candor to confess, that here (Romans 6:4) is an allusion to the manner of baptizing by immersion, as most usual in those early times. "-Fam. Expos. on Romans 6:4.
ASSEMBLY OF DIVINES say:
"In this phrase (Colossians 2:12) 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 for a while, and then to draw them out of it, and lift them up, to represent the burial of our old man, and our resurrection to newness of life."-Annot. on Matthew 3:6Romans 6:4.
Such opinions, expressed by these learned and pious men, do not surprise us. It is difficult to see how they could have expressed any others.
HISTORICAL EVIDENCE
Many learned men have studied with care the early records of Christianity; have written histories of the doctrines and ceremonies of the churches during the times immediately succeeding the apostolic age. What do they say of the practice as to baptism in the first centuries of Christian history?
BARNABAS, the companion of St. Paul, in an epistle ascribed to him, and which must have been written very early, whoever was the real author, speaks of baptism as a "going down into the water." He says:
"We go down into the water full of sin and filth, but we come up bearing fruits in our hands."-Cath. Epist., sec. 9., cited by Broughton, Hist. Dict., Art. Baptism.
HERMAS, writing about A. D. 95, in the "Shepherd," a work ascribed to him, speaks of the Apostles as having gone "down into the water with those they baptized," and "come up again."-Stennet against Russen, p. 143.
JUSTIN MARTYR, writing about A.D. 140, speaks of those baptized as "washed in the water, in the name of the Father, Son and Spirit."-Apology, secs. 79, 85, 86. Reeve’s Trans,; Orchard’s Hist. Bapt., secs. 1, 2,3, 4.
TERTULLIAN, about A. D. 204, says the person to be baptized "is let down into the water, and, with a few words said, is dipped."-De Bapt., ch. 2.
HIPPOLYTUS, about A. D. 225, says:
"For he who goes down with faith into the bath of regeneration, is arrayed against the evil one, and on the side of Christ. He comes up from the baptism bright as the sun, flashing forth the rays of righteousness. "-Dis. on the Theoph., 10. See Conant’s Append. to Matt.
GREGORY, A. D. 360, says:
"We are buried with Christ by baptism, that we may also rise with him. "-Stennet’s Reply, p.144 BASIL, A. D. 360, says:
"By three immersions the great mystery of baptism is accomplished;" referring to trine baptism.-Baronius’ Annals, V.; .Bingham’s Antiq., B. XI., ch. 11.
AMBROSE, A. D. 374, says:
"Thou saidst, I do believe, and wast immersed in water; that in thou wast buried."-Bing. Ant., B. II., ch. 2. Stennett’s Reply to Russen, p.144 CYRIL, A. D. 374, says:
"Candidates are first anointed with consecrated oils; they are then conducted to the layer, and asked three times if they believe in the Father, Son, and Holy Ghost; then they are dipped three times into the water, and retire by three distinct efforts. "-Dupin’s Eccl. Hist., ch. 6., sec. 2; Orchard’s Hist. Bap.,p.43. Nash. ed.,1855.
CHRYSOSTOM, A. D. 398, says:
"To be baptized and plunged in the water, and then emerge and rise again, is a symbol of our descent into the grave, and our ascent out of it. "-Hom. , on I Cor., p. 186; Bing. Christ. Antiq., B. XI,, ch. 11. See also on all the Fathers, Conant’s Append. to Matt.
SALMASIUS says:
"Baptism is immersion, and was formerly celebrated ac-cording to the force and meaning of the name. Now it is only rantism, or sprinkling, not immersion nor dipping."- Wolf. Crit. Matthew 28:19; De Caes. Viro., p. 669
BINGHAM says: The ancients thought that immersion, or burying under water, did more lively represent the death, burial, and resurrection of Christ, as well as our own death to sin, and rising again into righteousness."-Christ. Antiq., B. XI., ch, 15,
MOSHEIM says:
"In this century [the first] baptism was administered in convenient places, without the public assemblies, and by immersing the candidate wholly in water, "-Eccl. Hist.. B. I., Cent. I. part II., ch. 4.
NEANDER says:
"In respect to the form of baptism, it was, in conformity with the original institution, and the original import of the symbol, performed by immersion, as a sign of entire baptism into the Holy Spirit, of being entirely penetrated by the same. "-Ch. Hist. Vol. I., p. 310. Also Hist. Plant, and Train., Vol. 1., p. 222.
WADDINGTON says:
"The sacraments of the primitive Church were two: that of Baptism and the Lord’s Supper. The ceremony of immersion, the oldest form of baptism, was performed in the name of the three persons of the Trinity. "-Church Hist., ch. 2., sec. 3.
SCHAFF says:
"Finally, so far 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. "-Hist. Christ. Ch., p. 488, Mercer. ed. FOR THIRTEEN CENTURIES Not only was immersion the original normal form of baptism, as received by Christ, administered by His Apostles, and practiced by the earliest Chris-tians, but it was that form which was retained in use by all Christian churches, with few exceptions, for many centuries. Indeed, with a large portion of the so-called Christian world, it retains its position to this day.
DR. WHITBY says:
"And this immersion being religiously observed by all Christians for thirteen Centuries, and approved by our Church "-referring to the Church of England.-Annotations on Romans 6:4.
DR. STACKHOUSE says:
"Several authors have shown and proved that this manner of immersion continued, as much as possible, to be used for thirteen hundred years after Christ. "-History of the Bible, B. VIII., ch, I.
BISHOP BOSSUET Says:
"We are able to make it appear, by the acts of Councils, and by ancient rituals, that for thirteen hundred years baptism was thus administered ~by immersionj throughout the whole Church, as far as possible." -Stennett ad. Russen, p. 176; Booth’s Pedo. Ex., ch. 4.
DR. BRENNER says:
Thirteen hundred years was baptism generally and orderly performed by the immersion of the person under water, and only in extraordinary cases was sprinkling, or affusion, permitted. These later methods of baptism were called in question, and even prohibited, "-Hist. Exhibit. Bapt,, p.306.
VON CöLLN says:
"Immersion in water was general until the thirteenth century among the Latins; it was then displaced by sprinkling, but retained by the Greeks. "-Hist. Doct., Vol. II., p. 303
HAGENBACH says:
"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. "-Hist. Doct., Vol. II., p. 84, note 1.
WINER says:
"Affusion was first applied to the sick, but was gradually introduced for others after the seventh century, and in the thirteenth became the prevailing practice in the West."- Lects. Christ. Antiquity.
AUGUSTI says:
"Immersion in water was general until the thirteenth century, among the Latins; it was then displaced by sprinkling, but retained by the Greeks. "-Archa., Vol. V., p. 5, Vol. VII., p. 229.
BINGHAM says:
"As this [dipping] was the original apostolical practice, so it continued the universal practice of the Church for many ages. "-Antiq. Christ. Church, B. XI., ch, 11.
VAN OOSTERZEE says:
"This sprinkling, which seems to have first come generally into use in the thirteenth century, in place of the entire immersion of the body, in imitation of the previous baptism of the sick, has certainly this imperfection, that the symbolical character of the act is expressed by it much less conspicuously than by complete immersion and burial under water. "-Christian Dogmatics, p. 749. N. Y. ed.
COLEMAN says:
"The practice of immersion continued even until the thir-teenth or fourteenth century. Indeed, it has never been formally abandoned. "-Ancient Christianity, ch. 79, sec. 12.
ENCYCLOPÆDIA ECCLESIASTICA says:
"Whatever weight, however, may be in those reasons, as a defense for the present practice of sprinkling, it is evident that during the first ages of the Church, and for many centuries afterwards, the practice of immersion prevailed."-Ency. Eccl., Art. Baptism.
While these testimonials do not exhaust historical evidence on this point, they are sufficient to satisfy unbiased minds as to the primitive and long-continued use of immersion for baptism, in the Christian world.
These Pedobaptist scholars concede that for thirteen hundred years immersion was the prevailing form of baptism, departed from only in special and extraordinary cases. And that even when abandoned by the Latin, or Romish Church, it was retained by the Greek, and other Oriental churches, which do to this day preserve the original form of that sacred rite.
USAGE OF THE GREEK CHURCH
While it may not be an unanswerable argument in favor of the position taken by Baptists, that the Greek Church has always practised, and does still practise immersion, yet the fact is too significant to be overlooked. It constitutes collateral evidence of no mean character. The Greek Church extends over Greece, Russia, Egypt, Arabia, Palestine, Abyssinia, and other Oriental countries. Like the Romish Church, it has corrupted the primitive purity of Gospel doctrine and practice with many absurd glosses and superstitious rites. But as to the form of baptism, it holds the primitive custom of dipping the candidates.
STOURDZA, the Russian scholar and diplomat, says:
"The Church of the West [Rome] has, then, departed from the example of Jesus Christ; she has obliterated the whole sublimity of the exterior sign. Baptism and immersion are identical. Baptism by aspersion is as if one should say, immersion by aspersion; or any other absurdity of the same nature. "-Consid. Orthodox Ch., p. 87, Conant’s Append., p. 99.
DEYLINGIUS says:
"The Greeks retain the rite of immersion to this day; as Jeremiah, the patriarch of Constantinople, declares. "-De Prud. Past., P. III., ch. 3., sec. 26.
BUDDEUS says:
"That the Greeks defend immersion is manifest, and has been frequently observed by learned men; which Ludolphus informs us is the practice of the Ethiopians."-Theol. Dogmat., B. V,, ch. 1., sec. 5.
RICAUT says:
"Thrice dipping, or plunging, this Church holds to be as necessary to the form of baptism, as water is to the matter." -State of Greek Church, p. 163.
DR. WALL, whose learned and laborious re-searches into the history of baptism left little for others to discover, says
"The Greek Church in all its branches does still use immersion, and so do all other Christians in the world, except the Latins. All those nations that do now, or formerly did submit to the authority of the Bishop of Rome, do ordinarily baptize their infants by pouring or sprinkling. But all other Christians in the world, who never owned the Pope’s usurped power, do, and ever did, dip their infants in the ordinary use. All the Christians in Asia, all in Africa, and about one-third in Europe, are of the last sort. "-Hist. Inf. Bap., Vol. II., p. 376; ed.3.
DR. WHITBY says:
"The observation of the Greek Church is this, that he who ascended out of the water must first descend into it; baptism, therefore, is to be performed, not by sprinklinq, but by washing the body, and, indeed, it can be only from igno-rance of the Jewish rites that this can be questioned. "-Critical Com. on Matthew 3:16.
DR. KING says:
"The Greek Church uniformly practices the trine immersion, undoubtedly the most primitive manner. "-Rites and Cerem. Greek Church, p. 192.
COLEMAN says:
"The Eastern Church has uniformly retained the form or immersion as indispensable to the validity of the ordinance; and repeat the rite whenever they have received to their communion persons who have been baptized in another manner." -Ancient Christ. Exemp., ch. 19., sec. 72.
BROUGHTON says:
"The Greek Church differs from the Romish, as to the rite of baptism, chiefly in performing it by immersion, or plunging the infant all over in the water. "-Hist. Dict., Art. Bapt. Also Ricaut’s Greek Church. THE PANTALOGIA says: The Greek Church is "that part of the Christian Church which was first established in Greece, and is now spread over a larger extent of country than any other established Church.
Amid all their trifling rites, they practice trine immersion, which is unquestionably the original manner. "-Article Greek Church. THE ENCYCLOPEDIA BRITANNICA says:
"The Greek Church differs from the Romish, as to the rite of baptism, chiefly in performing it by immersion, or plunging the infant all over in the water. "-Article Baptism. The Greek Church, like the Latin, has departed from scriptural usage in baptizing unconscious infants, and in many other matters; but has retained the true form of baptism. The Romish Church claims the right to change and abolish ordinances. For that reason, and on that ground alone, they have abolished immersion, and use aspersion in its stead. And this aspersion the Protestant Pedobaptist churches have accepted, with other ecclesiastical perversions, from that corrupt source. Why will they not go back to primitive purity, and scripture teaching? Would they but discard rantism, and adopt baptism according to the command of Christ and the practice of the Apostles, it would do more to secure Christian unity among Protestants than all other proposed schemes combined.