under special circumstances we do well to recognise the validity of Christian baptism where water has been used and the Holy Trinity acknowledged, although the administrator may not have been an ordained minister.

(3) Touching the water, neither quantity, nor temperature, nor manner of application, are distinctly specified.

In our Lord's authoritative commandment to His disciples, as recorded in the last chapter of St. Matthew, there is nothing of the kind specified. The same may be said of the parallel passage in St. Mark, and also of our Lord's conversation with Nicodemus. We come, then, to examine the language and practice of the apostles, and still we find nothing of the kind specified.

On the day of Pentecost three thousand persons were baptized in Jerusalem. It is clear, beyond controversy, that this took place in the city, and that it was baptism by water; but there is a marked silence in the narrative as to the mode or measure in which the water was applied. It is unnatural, involving almost a physical impossibility, to suppose that all the converts on that memorable occasion were baptized at the same place on the same day. The obvious course of the proceeding was that, being convinced by the gracious power of the Holy Ghost working with St. Peter's sermon, they then dispersed, and some being baptized in one place, some in another, some in houses, some in pools, some probably in the brook Cedron adjoining the walls, the prodigious number of three thousand were baptized in the course of the day. This appears to involve as an inevitable consequence, that various modes were adopted in the application of the water. No instructions were given for uniformity of practice. The thing was not material.

The next account of baptisms is the history of the converts in Samaria; and here again there is a total silence in the narrative, as to any special mode of conducting the ordinance. "When they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women." 1

Doubtless, all things were done "decently and in order;" and

Acts viii. 12.

it is reasonable to suppose, nay, I think to conclude, that while water was certainly used, yet it was not used in such manner or quantity, as to impose upon the converts the necessity of undressing, or of indecently wetting their apparel. All I am here contending for is, that there is no specific form of administration, no special mode or measure of applying the water, so commanded as to be binding upon our consciences, as essential to the ordinance.

The next instance is the one already referred to of the Ethiopian Eunuch. Here was a case of baptism to be administered, not in a city to a multitude of converts, but in a remote district of the country, and to a single individual. The place was "the road from Jerusalem to Gaza, which is desert;" and where an actual physical hindrance might have arisen from want of water. But as they travelled, "they came to a certain water." The sacred historian adds not a word descriptive of this water. It is left to the imagination of the reader to determine whether it was a shallow pool by the wayside, such as might be found even in a desert after heavy rain, or a pool of sufficient depth to cover a man's body, or a running stream, or a nameless river. All we learn to a certainty is, that there was water. "And they went down both into the water, both Philip and the Eunuch; and he baptized him."1 How deep they went into the water we are not informed; and here again scope is given to the imagination of the reader. One may fancy water of sufficient depth easily to cover over the entire body of the Eunuch to be baptized, and of course of Philip also the baptizer, and may deem the matter of their apparel, whether laid aside for the occasion, or immersed with them, as utterly unworthy any grave consideration. Another, calling to remembrance the custom of wearing sandals, may picture to himself the two men, without even a passing inconvenience to their apparel, stepping into the water a few inches deep; as it is equally probable the multitudes did who were baptized by John in Jordan.

The next instance recorded, is the baptism of Saul of Tarsus.

1 Acts viii. 38.

It is clear from the narrative that this took place in the house where he was lodging. There is no description given of the precise manner of it, but it is sufficiently obvious that it could have had no outward conformity with the manner of the Eunuch's baptism. The same may be said of the baptism of Cornelius and his household, and of Lydia and her household; and still more remarkably of the jailer, at Philippi.1 It is a matter of undeniable certainty that this baptism took place in the jail, in the night, and without any previous preparation or even intention. It was bona fide impromptu ; and no sufficient reason has ever been assigned for supposing it probable that there was ready, in a heathen jail, a vessel of water of such dimensions and convenience that the apostle and jailer could walk into it, or to admit of the immersion of the jailer and his family. In the absence of detailed description, the probabilities are certainly on the side of a very different and more sparing use of water. Whatever may have been the precise mode adopted on this occasion, it must, I think, be conceded, after a fair collation of all the instances referred to, that no specific form of administration in these particulars is indispensable to the ordinance.

Here again our practice in the Church of England is in happy harmony with sound scriptural deduction. We do not confine ourselves to any one mode of applying the water, as if it were essential. Total immersion under the water, copious pouring out of the water, gentle sprinkling of the water, all are included in our free practice. Feeling ourselves in this point scripturally strong, we can easily bear the infirmities of the weak; and if any of the brethren be so scrupulous as conscientiously to consider any one specific method essential to the ordinance, while we affectionately expostulate against the narrowness, we can gracefully condescend to the weakness.

IV. We proceed to consider, in the fourth place, the proper subjects for baptism; or, in other words, the persons to whom it is scriptural to administer this ordinance.

Acts ix. 18; x. 47; xvi. 15, 33.

Our Lord Himself describes them briefly, but comprehensively -ALL NATIONS. "Go ye and make disciples of all nations, baptizing them." Heretofore only the Jewish nation had been disciples of the true God; but now, henceforth, discipleship is not to be confined to Jews. Now, the long-concealed purpose, the mystery which in other ages was not made known unto the sons of men, is revealed; namely, that the Gentiles should be fellow-heirs with the Jews, and of the same body, and partakers of God's promise in Christ by the gospel. Now, the vessel of salvation, which had long been shut up in a Jewish dock, is to be launched forth upon the wide sea, that her precious cargo, even the unsearchable riches of Christ, may be carried to the ends of the earth.

"Go ye and make disciples of all nations, baptizing them." This is Christ's command. The desire and aim of His obedient followers can be nothing less than this. They could never with any consistency be content with the discipleship and baptism of some nations. So long as there remained upon earth any nation undiscipled and unbaptized, the command of the Lord urged them forward in the good work. Hence the apostle Paul's anxiety to break new ground; to enlarge the sphere of his labours; to make disciples in every place. "Yea," he says, "so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation; but as it is written, To whom He was not spoken of, they shall see; and they that have not heard shall understand." And again, he says, "We are come as far as to you also in preaching the gospel of Christ; . . . having hope, that we shall be enlarged by you according to our rule abundantly, to preach the gospel in the regions beyond you."2 Hence, also, the acknowledged (though too sadly neglected) duty of missionary labours in all ages, up to this very hour; seeing there are still many and populous nations undiscipled and unbaptized. The divine command is still unrepealed, still in full force, "Go ye and make disciples of all nations." That this command was given to the first followers of the Lord Jesus, not as individuals who were 1 Rom. xv. 20, 21. 2 Cor. x. 14-16.

all to be in their graves a few years after, and who during those few years could not possibly go in person to all nations; but as representatives of a class of men which should never cease till the end of the world; appears strongly indicated, if not absolutely proved, by the promise which accompanied the command, "Lo! I am with you alway: go ye, make disciples, baptizing and teaching, as I have commanded you, and lo I am with you alway," while you are so employed, "even unto the end of the world."

This in some measure anticipates and answers the objections of those who admit that baptism, as an outward ordinance, was practised by the apostles, but who deny, or at least hesitate to admit, that the practice was to be continued after the apostolic age. Such persons appear to think of baptism as they do of the special and miraculous powers which were undeniably exercised in the infancy of the Christian Church, but afterwards ceased. It is difficult to reconcile this opinion with the fact, already stated, that our Lord combines baptism with the teaching of all nations, and promises His presence with those who baptise and teach, even to the end of the world. In the parallel passage of the gospel narrative as recorded by St. Mark, our Lord makes baptism co-extensive with faith unto salvation. "Go ye into all the world, and preach the gospel to every creature; he that believeth AND is baptized shall be saved." By this it would seem that baptism is to be practised as enduringly and as universally as faith is to be required.

It may indeed be urged, that in this very passage our Lord adds, "These signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues," or in new languages-yλwoσais Kawaîs ;-" they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." And it may be argued, and undoubtedly with much apparent force at first sight, that if these actual outward miracles have ceased as no longer essential in the Christian Church, why may we not conclude in like manner that baptism, as an outward

1 St. Mark xvi. 17, 18.

1