IV. Administrator.

The commission to baptize' was given to the first teachers of the gospel, as such, Matt. 28: 19 and was exercised by them, whether Apostles or evangelists. (1 Cor. 1: 14; Acts 8: 12, 38; 9: 17, 18; 10: 48. No instance of baptism by any person, not a minister of the gospel, is given in the New Testament; nor is there any precept which determines the qualifications of an administrator of the rite. It is, therefore, scriptural and proper, that the ordinance be performed by the regular ministers of the gospel, in all cases, if possible. Yet, if no minister can be obtained, or in places where there is a general departure from the true form, a pious layman, acting with the approbation, and in behalf of the church, might, as a matter of necessity, baptize. The essence of baptism is, the immersion of a believer, in the name of the Father, and of the Son, and of the Holy Ghost, performed in all decency, and good sincerity, as an act of obedience to Christ. The character of the administrator cannot invalidate baptism, where these essential requisites unite.

It is, therefore, customary with our churches, to receive to membership, persons who have been baptized, on a profession of faith, by ministers, who are considered unbaptized. If these persons received the ordinance in good faith, as an act of obedience to Christ, there is no cause for repeating it. If they were not baptized as believers, and if it is doubtful whether they were believers or not, and they are not satisfied with their baptism, they should receive the ordinance as if no such ceremony had taken place. But if they have been baptized as believers, on a profession of their faith, the ordinance should not be repeated.

V. Circumstances. Every church should have a convenient place for baptizing, provided with a sufficient quantity of pure water. In large cities, baptisteries within the houses of worship, are necessary; but in places where a river, pond, or canal, is easy of access, it is customary to resort to them. Regard should be had to the convenience of spectators, and to every circumstance which affects the solemnity and impressiveness of the scene.

Singing, and prayer, with an address to the spectators, if convenient, should form a part of the services, all of which should be in the highest degree solemn and devotional.

The length of time which should intervene between conversion and baptism, depends on the circumstances in the case of each individual. A reasonable time should be taken to obtain satisfactory evidence that the candidate is a true convert. This satisfaction might, in some cases, be obtained very soon; in others, where the candidate is little known to the minister, or to the members of the church, or if his moral character has previously been bad, more time is required. In all cases it should be kept distinctly in mind, that the delay is not to ascertain how well the candidate can serve God out of the church, but to give the church time to be satisfied that he is renewed by the Spirit of God.

SECT. 3. Proof that Baptism is Immersion.

That some one specific, bodily act, is enjoined on the believer, as baptism, is plain. It cannot be an indefinite use of water, as a religious rite, because the command to be baptized, includes no mention of the liquid to be employed. We learn, from examples only, with the incidental circumstances recorded in the New Testament, that it was water. The command directs the believer's mind not to the liquid to be used, nor to the character and qualifications of the administrator; but solely to the act which he, in the spirit of obedience, is to do; the doing of which act, and nothing else, is baptism. The force of the command, "be baptized," is directed, therefore, solely to the symbolic action which is appointed by the King of kings, to be the unchangeable token of separation to the Christian faith.

Can we ascertain what action this is? And is the proof sufficient to render the duty to perform it obligatory on the conscience of every disciple? If not, then baptism, as a positive institution of Christianity, is lost. If we cannot ascertain what baptism is, we have no right to substitute

something else in its room; for this was the sin of Nadab, and Abihu, who" offered strange fire before the Lord, which he commanded them not." If we cannot ascertain what we are required to do, as baptism, we are absolved from all obedience to the command; if we can, then we are held accountable for the doing of it, literally. Baptism is as essential to salvation, as any other duty which we can as easily understand and perform, and which is enjoined with equal solemnity and distinctness.

That the action required, as baptism, is the immersion of the body of the believer, is evident from the following, among many other reasons.

1. The Greek word, baptizo, which is always used to designate the rite, signifies immerse; and was so used in classic and scientific writings before the New Testament was written. The lexicons all define the word, " to dip, to plunge, to immerse." "All lexicographers, and critics, of any note," says Prof. Stuart, are agreed in this." Says Dr. Campbell, "It is always construed suitably to this meaning." Stourdza, a native Greek, says, "Baptizo has but one signification. It signifies, literally, and invariably, to plunge." Bretschneider, who is considered the most critical lexicographer of the New Testament, says: "An entire immersion belongs to the nature of baptism." "This is the meaning of the word." Here is the testimony of four eminent, and impartial critics; a Greek, a German, a Scotchman, and an American; not one of whom is by profession a Baptist; and hundreds of the same kind might be added.

That the word was used in this sense by the classical writers, is fully shown by Stuart, Carson, Ripley, and others, and is not disputed.

In the Septuagint, a Greek version of the Old Testament, and in the Apocrypha, it is used in the same sense.

No instance has been proved of the use of this word in the sacred and classical writings, in all its literal and figurative applications, where it is not properly construed in accordance with the primary meaning of immersion.

It would be easy to fill a volume with quotations from eminent writers, who are not Baptists, of the same import as this specimen from Calvin: "The very word baptize signifies immerse, and it is certain that immersion was the practice of the ancient church."

2. The circumstances incidentally mentioned, in connection with the instances of baptism, clearly imply immersion. The places selected, whenever mentioned, are in all cases adapted to immersion. John baptized "in Jordan," Matt. 3: 63 "in the river of Jordan," (Mark 1: The reason

assigned why" John was baptizing in Enon, near to Salim," is, "because there was much water there." As if to prevent the possibility of misunderstanding, we are told for what purpose the water was used: "they came and were baptized." John 3: 23.)

In the case of the Ethiopian, the circumstantial minuteness of the account admits of no reasonable doubt that he was immersed. "They came to a certain water." This is the occasion of his request to be baptized. "And they went down both into the water, both Philip and the Eunuch, and he baptized him." Then, they "came up out of the water." If the meaning of the word baptizo were doubtful, such an example as this should settle it in the minds of candid men. No instance is mentioned of baptism in the synagogue, or on a mountain; no mention is made of water being brought to the place of administration for the purpose of baptism.

3. The uniform practice of the Christian world, for several centuries, and of large portions to the present day, shows in what sense the command was understood. On this point, the testimony of ecclesiastical historians, of the first order, as Mosheim, Neander, and Gieseler, is unanimous, and overwhelming, that immersion was the practice.

Among the Greeks, in whose language the New Testament was written, it is well known that immersion is uniformly practiced to the present day; whether infants or adults are the subjects.

Says Prof. Stuart,* after exhibiting numerous proofs that the early churches, after the times of the Apostles, practiced immersion," But enough. It is,' says Augusti, a thing made out,' viz., the ancient practice of immersion. So indeed all the writers who have thoroughly investigated this subject, conclude. I know of no one 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."

SECT. 4. Duty of a Church in regard to Baptism.

It is certain, then, that the Saviour commanded believers, and no others, to be baptized - a word which then conveyed a definite meaning, about which there was no dispute — and that he required the performance of a well known, significant action. It is highly improper to suppose that the Saviour would employ a word of doubtful, or equivocal import, in circumstances so solemn. The practice of the Apostles, and early Christians, leaves no doubt in what sense they understood the command. No doctrine of the scriptures admits of clearer proof, than that immersion is the baptism commanded, and exemplified, by our Saviour; not a practice of the early churches, can be more fully made out. Indeed, so full is the proof, that the immersion of a believer, in the name of Father, Son, and Holy Ghost, is undoubted baptism, that this point is universally conceded, even by those. who do not practice it.

What, then, is the duty of a church respecting it? In the proper place it has been shown that each church ought to take the scriptures for its guide, and in the exercise of its collected wisdom, humbly imploring the Spirit's teaching, to interpret and apply their doctrines and precepts to all its members, and to all who seek to become so. Thus, personal piety, or regeneration, is the essential, invariable prerequisite to church membership. This is the point to be ascertained in the case of every candidate. 'Has this