t I.) The history of the Xew Test, itself suggests the
existence of such a custom. A sign is seld chosen
unless it already has a meaning f<>r those to whom it is addressed. The fitness of the sign in this case would be iii proportion to the associations already connected with it. It would bear witness on the assumption of the previous existence of the proselyte-baptism that the change from the then condition of Judaism to the king- dom ol Cod was as great, as that from idolatry to Juda- ism. The question of the priests and Levites, •• Why baptizest thou then?" (John i, 25), implies that they wondered, not at the thing itself, but at its being done for Israelites by one who disclaimed the names which, in their eyes, would have justified the introduction of a new order. In like manner the words of Christ to Nicodemua (iii. 10) imply the existence of a teaching as to baptism like that above referred to. He. "the teacher of israel," bad been familiar with "these things"
the new birth, the gifl of the Spirit as words and phrases applied to heathen proselytes. He tailed to grasp the deeper truth which lay beneath them, and to see ib it they had a wider, a universal application. See
\ i lox m W \ lit:.
'•'■ I'hai the Jews directly borrowed 1 1 1 i - custom from the Christians is an opinion which, though sup- ported by I"e Weiie <in his Dt MorU Christi expiafo- ii:n. cannot be for a moment admitted by any who re- flect on the implacable hatred with which the Jews for many centuries regarded Christianity, its ordinances, and its professors. It is, however, not improbable that
there may have been a ictlex action in ibis matter from
| the Christian upon the Jewish Church. The rabbins saw the new society, in proportion as the Gentile ele- ment in it became predominant, throwing off circum- ] cision, relying on baptism only. They could not ignore the reverence which men had for the outward sign, their belie! that it was all but identical with the thing signified. There was everything to lead them to give a fresh prominence to what had been before subordi- nate. If the Na/.arenes attracted men by their bap- tism, they would Bhow that they had baptism as well as circumcision. The necessary absence ol the corban after the destruction of the Temple would also tend to give more importance to the remaining rite. The reader will find the whole subject amply discussed in the following works: Selden, /'■ Jun Nat. et Gent, ii, 2; Otho, /.'.'-. Rabb. p. 65; Lightfoot, Hor. Heb.et Tain. in Matt. iii. ii: Danz in Meuschenii Nov. Test.ex Talm, lUust. p. 233 sq., 287 Bq.; Witsius, (Earn. Feed, iv, 15; Kiiiiinl. Comm. in Libros A. '/'. /Ji<i"r. ap. Matt. iii. ti; and Dr. Halley's recent volume on the Sacraments (Lond. 1844), p. Ill sq., all of whom contend for the antiquity of Jew ish proselyte-baptism, while the follow- ing take the opposite side: Wemsdorff, Controv. (fa Bapf. Recent. § 18; Carpzov, Apparat. p. 17 Bq.; Pau- lus. Comment, i. 279; Bauer, Gottesdienstl. I"< rfassung </< r Alien Ihli. ii. '.vxi: Schneckenbnrger, Lib. sub. <-it.; and Moses Stuart, in the American Bib. Rep. No. 10. See also Bible Educator, ii. 38 sip See Baptism.
1. Two facts of some interest remain to be noticed in this connection. (1.) It formed part of the rabbinic hopes of the kingdom of the Messiah that then there should be no more proselytes. The distinctive name, with its brand of inferiority, should be laid aside, and all, even the Xetliinim and the Mani/.erim (children of mixed marriages), should be counted pure (Schbttgen, Hor. Heb. ii. 614). (2.) Tartly, perhaps, as connected with this feeling, partly in consequence of the ill-repute into which the word had fallen, there is. throughout the New Test., a sedulous avoidance oi it. The Chris- tian convert, from heathenism is not a proselyte, but a vt6<j>VT0C (1 Tim. iii. ii).
III. Literature. — In addition to the works cited above, see. in general. Buxtorf, Lex. Talm. et Rabb. s. v. ~5: Otho, Lex. Rabb. p. 65; Bodenschatz, Kirchl. Verfass. <!■ r Juden, iv. 70 sq.; Schroder, Satzungen und Ge* brauche des iiilui.-iiibli. Judenth.; the archaeologies of Jahn (iii, 215 sq.), De Wette (p. 348 sq.), Keil (i,316 sq.), Carpzov, Lewis, and Bauer; Saalschiltz, Mosa- isches Recht, ii. 690 sip. To! sq., 7:'." sq.; Leusden, Phil llihr. Misc. p. 142 sip: the monographs by Slevogr, Alting, and Midler, in (Jgolini Thesaur.; those cited by Danz. Worterb. p. 797 sq.; append. p. 88; by Winer, Realworterb. s. v.: bv Fttrst, Biblioih.Jud. i. 146; iii, 345,392, 159, 171. P38, 555; and by Vblbeding, Index Programmatum, p. 22; and those written by Zorn I Lips, 1703) and W<. finer (Gotting. 1743); also Lllbkerl in the Stud, a. Krii. 1835, p. 681 sq.; and Schneckenbnrger, Jud, Proselyten-Tanfe (BerL 1828).
PROSELYTES. This word is employed in modern language to designate such individuals us have aban- doned their faith and embraced another, and who. in general, devote all their energy to the expansion of their new creed. The endeavor to gain others to one's own convictions, either by licit or illicit means, is called prose/gtism. Biblical representatives ol ibis unfair sys- tem are the Pharisees, to w horn I Ihrisl said, " Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and laud to make one proselyte; and when he is made, ye make him twofold more the child of hell than yourselves." Every religion that believes in itself must feel impelled to propagate its creed: the followers of a doctrine to whom it is indifferent whether the num- ber of those who share it with them increases or de- creases have no true faith. The Christians are espe- cially active in winning converts to their religion, but this spirit is due entirely not to a selfish desire to en-