Immersion is not generally practised by these churches, although considered lawful. On this subject they reason in this way.

1. The particular mode of baptism cannot be determined from the meaning of the word, BAPTIZO, which may mean either to immerse or to lave, according to the particular connection, in which it is found, (see Mark vii. 4. Heb. ix. 10.)

2. None of the accounts of baptism, which are given in the New Testament, necessarily imply, that it was performed by immersion. It is true, the Savior and the eunuch, when they were baptized, went up out of, or rather from the water; but the inference, that they went under the water, which is sometimes drawn from these expressions, does not appear to be sufficiently warranted. (See the passages in the original.)

3. The circumstances, attending the baptism of the jailer and his family are of such a nature, as to render the opinion of its being performed by immersion improbable. The baptism was evidently performed at midnight, and within the limits of the prison; a time and a situation evidently implying some other modo than plunging. Similar views will hold in respect to the baptism of the three thousand at the season of Pentecost.

As, therefore, there are no passages of scripture, which positively require immersion, but various scriptural considerations against it, besides its being always inconvenient and not unfrequently impracticable, these churches. have ever thought it fit and requisite, as a general rule, to practice baptism by sprinkling or laving.

§ 188. Administration of adult baptism.

When persons are to be admitted into communion with a particular church, the Confession of faith, adopted by that church, is first read and assented to; baptism is

then administered to such, as have not been previously baptized, followed by the reading of the church Covenant, and assent to the same. In such cases of baptism, the person baptized has not only assented to the Confession, but has been previously inquired of as to his motives, feelings, and religious character. (See §§ 25, 50.) But it not unfrequently happens, that serious and truly pious persons have a desire to be baptized, and still, in consequence of incorrect or imperfect views, or from some other cause, find in themselves an unwillingness to come to the Lord's Supper. In such cases, the pastor may baptize; but it is his duty to inform himself carefully and satisfactorily of the claims of the applicant to that solemn rite. And as the pastor is considered to be the agent of the church in administering it, both Usage and the reasonableness of the thing itself require, that he should see to it, that the assent of the person, who is about to be baptized, is given to their Confession of faith, previous to his baptism.

§ 189. Relation of adult baptism to church membership.

Baptism, in the case of adults, does not necessarily constitute the recipient of it a church member; that is to say, a member in a particular church. He may belong, (and the application of baptism is a sign of this,) to the great body of believers; though not to a particular body, united together by a covenant. Although there may be baptism without church membership, it is fully established by USAGE, that there shall be no admission to particu lar churches without baptism.

"Baptism, (says the Answer to the XXXII. Questions, Qs. IV,) hath been administered, and no church or members made thereby; and men have been made members of churches, and not then baptized, but before. And, therefore, it is not baptism, that makes members of the church," &c.

§190. Of the agent or administrator in Baptism. Private persons have at different times assumed to themselves the right of administering baptism. The following remarks may be considered, as expressive of the sentiments of the Congregational churches on that subject. They are the answer of the Cambridge Association, mentioned at §§ 112, 125, to this question, Whether baptism is to be administered by any but the ordained ministers of our Lord Jesus Christ?

(I.) We find no commission or permission from our Lord, Jesus Christ, for any to be the administrators of baptism, except those whose work it is by his commission to preach the Gospel, Matt. xXVIII. 9. And none have a commission, to make the preaching of the Gospel their work, but such as are, with the call of the faithful, set apart for that work, Rom. x. 15.

BAPTISM is a seal of the covenant; for any but an officer to apply the seal in the name of the great King of heaven, is a presumptuous arrogance.-BAPTISM is one of the evangelical mysteries, and none but stewards in the house of our Lord Jesus Christ may pretend unto the dispensation of those mysteries.-The apostolic writings intimate, that some are sent to baptize.

(II.) "As both the primitive and Protestant churches have signified their dislike of baptism, administered by common hands; thus the disorder, and confusion, and the contempt of the institutions of the Lord Jesus Christ, which would thereby be introduced, is a sufficient prejudice against it.

(III)" The original of the allowance and countenance, given in some churches unto undue administrators of baptism has been from gross errors in the minds of men about the necessity and operation of that Sacrament, whereof, NON PRIVATIO, SED CONTEMPTUS DAMNAT.”

§ 191. Of the right of a minister to baptize abroad.

At an early period there were discussions, touching the extent of the rights and duties of ministers. The subject was one, worthy of serious consideration; and was the more urgent, as those, who were called to examine it, had experienced the unhappy effects of ecclesiastical usurpations. Among other questions one arose, Whether a minister might baptize beyond the limits of his own church and people?

One of the NINE POSITIONS, sent by certain pious ministers of England to the American Congregational churches, for the purpose of ascertaining their opinion on the same, was this; That a minister cannot perform any ministerial act in another congregation.-The ANSWER of the Elders of New England, returned in 1639, of course involved their opinions on the particular question above-mentioned; and which was to this effect, that a minister might preach and pray in another congregation, but was not at liberty to administer either Baptism or the Lord's Supper.

This is one of those cases, in which the light of expe rience has fully overthrown the primitive opinion. Long and established USAGE has authorized an opposite sentiment. But then the practice, in order to be consistent with Congregational principles, must be supposed to be with the consent of the church. That is to say; the church have a right to object to a stranger's administering the Sacraments, if they see cause for it. If they do not object, (which is seldom done and is not to be ex pected without good cause,) they are supposed to consent,

§ 192. Of the administration of baptism in private.

Strictly private baptism is not practised in these churches; the usual time and place being the Lord's day, in the midst of the public worshipping assembly.

So, says Mather, we read in the days of Cyprian, Non, NISI IN ECCLESIA PRAEPOSITIS, LICUIT BAPTIZARE." A different practice would expose the ordinance to perversion; and at least bring it into contempt. And besides, as the administration of it is not a matter of private right but flows from the nature of the Administrator's office, it ought, on that account, to be publicly performed.

Nevertheless, it is only required, that it should be public, but not necessarily, although commonly in the presence of the whole congregation. And hence it is deemed admissible to administer it any day of the week at Lectures, which are held at some public place, although they are ordinarily attended by a part only of those, who make the religious assembly or society of the person, who administers it. I believe also that there have been instances, not frequent however, of the administration of baptism, particularly in the case of infants, in those meetings, which were public or open only to members of the church.

Notwithstanding the general rule, baptism is sometimes administered in private houses and in comparatively a private manner; but only when there is urgent and satisfactory reason for it, and when it can be done with suitable solemnity, with religious services, and in the presence of such other persons, particularly members of the church, as can be conveniently assembled. (See Mass. Hist. Collections, vol. iv, p. 130.)

§ 193. Infant Baptism.

The baptisin of infants is practised by the Congrega. tional, as is done in most of the Reformed churches. In regard to this subject, as in respect to many others, the plan of this work permits merely a statement of the general grounds of this practice, without going into a minute examination.