by immersion would have been equally impossible. [70] The method of sprinkling is completely unknown to the Church ancient or modern, and should be absolutely rejected, as tending to a disuse of the element of water at all. [71] The case of Perpetua and Felicitas, and the other famous martyrs of Carthage in the beginning of the third century, proves that pouring with water must have sufficed for baptism in a Church so intensely conservative as the Church of North Africa. Tertullian in his writings often reproves its members for the superstitious extremes to which they pushed their conservative feelings, imitating every ancient Christian custom, rational or irrational. Felicitas and her friends were baptized in prison, where they were thrust into a noisome dungeon. How could they have been immersed in such a place? This case is good evidence for the practice of the second century as well. [72] See the articles on Baptism and Baptistery in Smith and Cheetham's _Dictionary of Christian Antiquities_, vol. i. Again, the extent of the baptismal commission is indicated in this passage. "Make disciples of all the nations by baptism" are the words of our Lord. "Be baptized, every one of you, for the promise is to you and to your children, and to all that are afar off," is St. Peter's application of this passage. St. Peter's language admits of various interpretations. Like much of Scripture, the speaker, when uttering these words, meant probably one thing, while the words themselves mean something much wider, more catholic and universal. When Peter spake thus he proclaimed the world-wide character of Christianity, just as when he quoted the prophet Joel's language he declared the mission of the Comforter in its most catholic aspect, embracing Gentiles as well as Jews. "I will pour out My Spirit upon all flesh." But St. Peter never thought of the full scope of his words. He meant, doubtless, that the promise of pardon, and acceptance, and citizenship in the heavenly kingdom was to those Jews that were present in Jerusalem, and to their children, and to all of the Jews of the dispersion scattered afar off amid the Gentiles. Had Peter thought otherwise, had he perceived the wider meaning of his words, he would have had no hesitation about the reception of the Gentiles, and the baptism of Cornelius would not have demanded a fresh revelation.