separated from the number of the ungodly, he may be kept safe in the holy ark of Thy church, and may confess and sanctify Thy name with a lusty and fervent spirit, and serve Thy kingdom with constant trust and sure hope, that at length he may attain to the promises of eternal life with all the godly. Amen."

In their work on Theology, Doctors Storr and Flatt express themselves in the following terms:-"The old custom of immersion was also retained a long time in the Western Church, at least in the case of those who were not indisposed. And even after aspersion had been fully introduced in a part of the Western Churches, there yet remained several who for some time adhered to the ancient custom. Under these circumstances, it is certainly. to be lamented that Luther was not able to accomplish his will with regard to the introduction of immersion in baptism, as he had done in the restoration of wine in the Eucharist." (Vol. ii. p. 291.)

Salmasius, Professor in the University of Leyden, in 1632, and author of eighty printed works, asserts that "the ancients did not baptize otherwise than by immersion, either once or thrice; except clinics, or persons confined to their beds, who were baptized in a manner of which they were capable; not in the entire laver, as those who plunge the head under water, but the whole body had water poured upon it. Thus Novatian, when sick, received baptism, being πeρixvleis, poured over, not BаTTIσleis, baptized."

The baptism of infants was opposed by several religious communities in Germany, and especially by the Mennonites.

According to an Account of the Origin of the Dutch Baptists, published at Breda, in 1819, by Doctor Ypeij, Professor of Theology at Groningen, and Rev. J. J. Dermont, chaplain to the king of the Netherlands, the

Mennonites are descended from the Waldenses, who were driven by persecution into various countries, and who, during the latter part of the twelfth century, fled into Flanders, and into the provinces of Holland and Zealand. In the year 1500 many people were discovered in Flanders, who condemned the custom of baptizing infants, and admitted to that ordinance only those who were of a competent age, and had given a rational account of their faith. The appellation of Mennonites was given to these Anabaptists, in 1536, from Menno, a converted priest, who joined them about that time and became their leader.

Mr. Mosheim says:-"The true origin of that sect which acquired the denomination of Anabaptists, and derived that of Mennonites from the famous man to whom they owe the greatest part of their present felicity, is hidden in the depths of antiquity. The Mennonites are not entirely in error when they boast of their descent from the Waldensians, Petrobrusians, and other ancient sects, who are usually considered as witnesses of the truth in the times of general darkness and superstition." (Ecclesiastical History, cent. xvi. sect. iii. part ii. chap. iii.)

The number of Mennonites now existing in Holland is said to be small, there being only about one hundred and fifty congregations of them. The sect numbers about five thousand in Russia, and fourteen thousand in Prussia.

The following ceremony is performed by the Mennonites, in the administration of baptism. This ordinance is given after the sermon; those who are to receive it go to the minister or teacher, who comes down from the pulpit to perform that function. He asks them if they are willing to be baptized; they answer by an inclination or bending forward their body. The candidates kneel, and the

minister, in the same posture, says his prayers; which being ended, the reader or chanter of the assembly comes with a basin full of water, and follows the minister, who goes to each of the neophytes, still kneeling; and, pouring some water upon the head of each of them, he says, "N. N. I baptize you with water; may our Lord Jesus Christ baptize you with and by His Spirit." When they have all been baptized, the minister raises them one by one, congratulating them on being admitted into the society of the faithful, and gives them the kiss of peace.

This mode of baptism is in reality a wide departure from the views of Menno, who says: "After we have searched ever so diligently, we shall find no other baptism but dipping in water, which is acceptable to God and approved in His word." (Opera, fol. 1. seq.)

The following picture (Fig. 58) represents baptism as it is practised by the Collegians or Rhynsburgers. It is taken from Les Cérémonies et Coutumes Religieuses par Bernard Picard, a valuable work published at Amsterdam, in 1736. The ceremony is thus described :

"The candidate for baptism makes publicly his profession of faith on a Saturday, in the morning, before an assembly of Rhynsburgers held for that purpose. A discourse is pronounced on the excellency and nature of baptism. The minister and candidate go together to a pond, behind a house belonging to the sect (we might call it an hospital, since they receive for nothing those who have not wherewithal to pay their hotel bills). In that pond the neophyte, catechumen, or candidate is baptized by immersion; if a man, he has a waistcoat and drawers; if a woman, a bodice and petticoat, with leads in the hem, for the sake of decency. The minister, in the same dress as the men wear, is also in the water, and plunges them in it, pronouncing at the same time the form used by most Christian communities. This being

over, they put on their clothes, go back to the meeting, hear an exhortation to perseverance in complying with the precepts of Christ; a public prayer is said, and some hymns or psalms sung."

RUSSIA.

The font (koλvμßnepa) in the Greek Church, is a far less conspicuous ornament than it is in the Latin. Baptism by immersion has been retained in the East, but the font seldom or never possesses any beauty. The material is usually either metal or wood. In Russia, the columbethra is movable and only brought out when wanted.

According to the orthodox confession of faith of the Greek Church, baptism is a washing away, and rooting out of original sin, by being thrice immersed in water; the priest pronouncing these words: In the name of the Father, Amen; and of the Son, Amen; and of the Holy Ghost, Amen. After which regeneration by water and the Spirit, a man is restored to the grace of God, and the way opened him into the kingdom of heaven; as our Saviour said, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John iii. 5.) But this mystery being once received, is not to be again repeated; provided the person who administered the baptism believed orthodoxly in three Persons in one God; and accurately, and without any alteration, pronounced the aforementioned words, namely, In the name of the Father, and of the Son, and of the Holy Ghost, Amen. As the Holy Catholic and Orthodox Church directs.*

Τὸ βάπτισμα εἶναι μία ἔκπλυσις, καὶ ἀναίρεσις τοῦ προπατορικοῦ ἁμαρτήματος, διὰ τῆς τρίτης καταδύσεως εἰς τὸ ὕδωρ, λέγοντος τοῦ ἱερέως τὰ λόγια ταῦτα, εἰς τὸ ὄνομα τοῦ Πατρὸς, ἀμήν· καὶ τοῦ γιοῦ, ἀμήν· καὶ τοῦ ἁγίου Πνεύματος ἀμήν, καὶ μετὰ τὴν ἀναγέννησιν ταύτην ἐξ ὕδατος