(4) Hence baptism should be but once administered. If one has been baptized, with intent, into the name of the Trinity, he should not be baptized again. Thus a Roman Catholic should be received without rebaptism. This is the almost unanimous view, though Presbyterians reject it by a divided vote.15 Those not baptized into the name of Christ need to be so baptized (Acts 19: 4, 5). In case one has been baptized in infancy and desires confession in baptism, there is no prohibition against such rebaptism, though his infant baptism is valid. It is better that he be rebaptized than that he should be kept out of church relations. Quakers have never been baptized.

§ 151. The mode of baptism is various. The Greek Church uses trine immersion; all Baptist churches, and some others, single immersion; the Roman Catholic Church, and most Protestant communions, sprinkling. The New Testament does not determine the mode or lay stress on it. "The Teaching of the Twelve Apostles," which goes back quite, or near, to the death of the apostle John, says: "Baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living [or running] water. But if thou have not living water, baptize into other water; and if thou canst not in cold, in warm. But if thou have not either, pour out water thrice upon the head into the name of Father, and Son, and Holy Spirit." 16 This confirms the view of church historians that "the usual form of baptism was immersion. . . . But sprinkling also, or copious pouring rather, was practised at an early day with sick and dying persons, and probably with children and others, where total or partial immersion was impracticable." 17 The mode of baptism is declared by God, in the gift of his Spirit in regeneration and sanctification and revivals, to be non-essential. The rule by which the apostles and the churches settled the question of circumcision (Acts 11: 15-18; 15: 7-11, 24-29) settles also

...

15 Moore's Presby. Digest (1873), 660; Hodge's Church Polity, 196, seq. 16 Chap. vii.

17 Schaff's Hist. Christ. Ch. 1, 468, 469.

the question of the mode of baptism. Indeed, that rule remands the dispute as to the mode to the limbo of dead issues. And we may say to those who insist that immersion alone is baptism, what Peter said to the Judaizing Christians in the council at Jerusalem: "Why tempt ye God, that ye should put a yoke upon the neck of the disciples?" since God makes "no difference between us and them, cleansing their hearts by faith" (Acts 15: 9, 10). As all modes are thus recognized by God as valid, churches should not scruple to baptize by immersion or affusion or sprinkling, as the subject may desire.

§ 152. There is still an unended controversy over the subjects of baptism.

(1) All are agreed that unbaptized converts should be baptized before admission to church privileges. All communions, except the Quakers, make baptism the indispensable initiatory rite into membership.

(2) The infant children of believers should be baptized. Here lies the contention, the Baptist churches on one side, all other communions on the other side and in favor of such baptism. If baptism takes the place of circumcision, as we have stated (§ 149: 1), then infant baptism follows logically, as the children are included with their parents in the terms of the covenant of grace. The Baptists reject infant baptism on the ground that it wants positive commandment and tends to corrupt the churches. Other communions believe in and practise it on the ground that no positive command is needed, since baptism takes the place of circumcision, as Sunday takes the place of the Sabbath, without positive commandment. On the same principle, no command was given to baptize children, because the covenant itself applied its seal to children by express command (Gen. 17: 12); and because Paul puts all Christians under the Abrahamic covenant (Gal. 3: 7, 29). In harmony there with we read of the baptism of households (Acts 16: 15, 33; 1 Cor. 1: 16), and the express teaching: "For the unbelieving husband is sanc

tified in the wife, and the unbelieving wife is sanctified in the brother: else were your children unclean; but now are they holy" (1 Cor. 7: 14). It does not appear easy to break this chain, when we add to it the words of the Master: "Suffer the little children, and forbid them not, to come unto me for of such is the kingdom of heaven" (Matt. 19: 14). This is confirmed by the silence of the early Christian writers. Infant baptism seems to have displaced infant circumcision so naturally that when it for the first time is referred to by them, it is neither attacked nor defended, as if it were a new and unusual thing, but instead, is spoken of as a common practice. Tertullian (A.D. 145-220) says that "the delay of baptism is preferable; principally, however, in the case of little children." 18 Later, infant baptism is enjoined: "Do you also baptize your infants, and bring them up in the nurture and admonition of God." 19 Liberty, however, should be allowed on this point, both of belief and of practice.

(3) The children of other than pious parents may not be baptized. This is the position of the Reformed Churches, since they regard baptism as the sign and seal of covenant relations, which makes their children alone holy (1 Cor. 7: 14); 20 and it is the position of our churches.21 Those not in covenant relations with God can not of course claim or share in the promises, nor properly engage to train their children in "the chastening and admonition of the Lord" (Eph. 6: 4). Their unbelief does not sanctify their seed. The Roman Catholics, believing that baptism is necessary unto salvation, permit the children of those outside their communion to be baptized, and that, too, in peril, by any body. Some Lutherans hold that all children are by birth, through the abounding grace of God in Christ Jesus (Rom. 5: 12-21), brought into covenant relations with God, and consequently are entitled to the sign and seal in baptism, what

18 On Baptism, xviii.

20 Moore's Presby. Digest, 663, 664.

19 Apostolical Constitutions, book vi, chap. xv. 21 Camb. Confession, chap. xxix, 4.

ever their parents may be. Hence they would baptize all infants. If any do not grow up to be true disciples, it is because they have apostatized. It is not wise to press the position of the Reformed Churches with such rigor as not to baptize dying children of believing parents who are not members, but who stand ready to become members. Yet an indiscriminate baptism of infants is unwarranted and pernicious, and should therefore be avoided.

§ 153. The relation of baptized children to the Church is of great importance, since a false relation easily corrupts the churches and becomes the strong argument of the opponents of infant baptism. Historically, infant baptism has corrupted the churches. But does the normal relation of baptized children to the churches corrupt the churches and fill them with unconverted members? We believe not. But, in answer, let us consider the actual and possible relations of baptized children to the churches.

(1) It might be held that baptism makes children full members in the church and entitles them to all the rights and privileges of the church. This would seem to be the view of the Greek Church, which administers the eucharist to babies; but still it holds to the sacrament of confirmation. The same would seem to follow from the doctrine of baptismal regeneration, since confirmation is reduced by that doctrine from a testing as to the fitness of the candidates and approval of the worthy, to a formal ceremony, the candidates having been already fitted for the visible Church by baptismal regeneration. Still, confirmation is held and practised where baptismal regeneration is taught, perhaps as an ancient and episcopal recognition of said regeneration.

22 The Trinity Church Catechism teaches respecting baptism:

"What are we made thereby?

Members of Christ's body, the Church.

What is the result of this?

We become God's adopted children, and heirs of heaven.

And what else?

We are cleansed from sin, and our bodies are made temples of the Holy Ghost," p. 47.

(2) Baptism with confirmation makes children full members of the Church. Here confirmation is separated from baptism, and is to be applied to youth, on approval. With those who hold to baptismal regeneration, it is a rite for the invigoration of the spiritual life begun in baptism as the effect of baptism, and should be administered to all baptized children as the logical consequence of baptism, bringing them into full membership in the visible Church. This theory of baptism and confirmation would put all the children of Christian parents into the Church, good and bad alike, and has been one of the chief causes of the corruption of the churches in past and present times. By it the whole population soon becomes church members, while bearing few or none of the fruits of faith and the Spirit (Matt. 7: 15-23; Gal. 5: 22-24). The charge that infant baptism corrupts. the churches finds here its cause and ample justification.

But there might be a sufficient guard to purity here, if confirmation should be made a proper test of religious faith and experience, as it could easily be made. If at the proper age of discretion, candidates were to be examined as to the fact of a changed heart and life, and admitted or rejected according to the evidence, confirmation added to infant baptism would in such case be as sure a guard to purity as a similar testing without infant baptism could possibly be.

(3) Baptism makes children presumptive members of the church, so that, if free from scandal and possessed of sufficient intelligence, they may become full members. This is the position of the Presbyterian and Reformed Churches. "Children born within the pale of the visible Church, and dedicated to God in baptism, are under the inspection and government of the Church. . . . And when they come to years of discretion, if they be free from scandal, appear soberand steady, and to have sufficient knowledge to discern the Lord's body, they ought to be informed it is their duty and privilege to come to the Lord's Supper." 23 For "all baptized

23 Presby. Directory for Worship, chap. ix, 1.