propriate on the day of Pentecost, Whitsuntide, commemorative of the descent of the Holy Spirit.

4. To the festivals above mentioned, that of Epiphany was early added as a third baptismal season; the day on which our Lord received baptism being regarded as peculiarly suited to the celebration of this ordinance. It appears probable, however, from a sermon of Chrysostom on this festival," that this was not observed as a baptismal season by the churches of Antioch and Constantinople. Gregory Nazianzen, on the other hand, appears to have been acquainted with the custom of baptizing on this day. It was also observed in the churches of Jerusalem and of Africa. In Italy and France it was discountenanced.

The churches of France and Spain were accustomed to baptize at Christmas and on the festivals of the apostles and martyrs.

The observance of these days was not considered by the churches as essential to the validity of baptism, or as an institution of Christ or his apostles, but as a becoming and useful regulation. Every day is the Lord's," says Tertullian, "every hour, every season is proper for baptism."

From the tenth century the observance of stated seasons for baptism fell into disuse, though a preference still remained for the ancient seasons. Children were required to be baptized within a month from their birth, at eight days of age, or as soon as possible.

The church at different times manifested a superstitious regard for different hours of the day, choosing sometimes the hours of our Saviour's agony on the cross; at another, the hours from six to twelve; and at another, from three until six in the afternoon. These in times fell into disuse. In Protestant churches, no particular hour or day is observed for the celebration of baptism. It is, for the most part, administered on the Sabbath, during divine worship, and in the presence of the congregation. If upon another day of the week, it is to be attended with appropriate religious solemnities.

§ 10. OF THE PLACE OF BAPTISM.

ALL the requisite information in regard to the appropriate place for administering this ordinance, may be arranged under three distinct periods of history:-1. The first ages of Christianity. 2. The space of time during which baptisteries detached from the churches

were provided for this purpose. 3. The period after the disuse of baptisteries, and of stated seasons for baptism.

First Period. No intimation is given in the New Testament that any place was set apart for the administration of baptism. John and the disciples of Jesus baptized in Jordan. John iii. 22. Baptism was also administered in other streams of water, Acts vii. 36, 37; xvi. 1-16, and in private houses. Acts ix. 18; x. 47, 48; xvi. 30-34. Where the three thousand on the day of Pentecost were baptized is uncertain.

The same freedom of choice was also allowed in the age immediately succeeding that of the apostles. Justin Martyr says that the candidates were led out to some place where there was water,1 and Clement of Rome speaks of a river, a fountain, or the sea, as a suitable place, according to circumstances, for the performance of this rite. Tertullian says that "it was immaterial where a person was baptized, whether in the sea, or in standing or running water, in fountain, lake, or river."3

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Second Period.-The first baptistery, or place appropriated for baptism, of which any mention is made, occurs in a biography of the fourth century, and this was prepared in a private house.* Eusebius probably speaks of similar baptisteries, though under another name. Cyril of Jerusalem speaks of the baptisteries in his day as divided into two parts, outer and inner. In the former part, preparation was made for baptism; in the latter, it was administered. Ambrose speaks of a similar division; and Augustin of a part appropriated to women. These baptisteries became general in the fifth and sixth centuries. They were sometimes so spacious that ecclesiastical councils were held in them. Some idea of their size may be formed, when we recollect that in some places, as Antioch, no less than three thousand persons of both sexes received baptism in a single night. The laws both of church and state required that baptism should be administered only in these places.

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The common name of these edifces was βαπτιστήριον. It is also called φωτιστήριον, aula baptismatis, κολυμβήθρα, or piscina, the font, etc.

Each diocese had, usually, but one baptistery. The number, however, was sometimes increased. But a preference was uniformly given to the cathedral baptistery. This was styled the mother church, inasmuch as the children were there born by baptism.9

Third Period.-In process of time these baptisteries became

greatly multiplied, and were united to parish churches, or rather, were themselves constituted such. The precise period of time when this change took place cannot be determined. In general, it was after the prevalence of Christianity and of infant baptism, when stated seasons of baptism were discontinued, and the right of administering the ordinance was conceded to the clergy indiscriminately.

§ 11. OF THE ELEMENT FOR BAPTISM.

THE church with great uniformity has maintained that water is the only appropriate element for baptism. But several of the fathers very early advanced notions respecting the actual presence of the Spirit in the water, strikingly analogous to the modern doctrine of transubstantiation, and sought out many fanciful reasons why water should be used as the emblem of the Spirit. This water acquired in their opinion, as it would seem, a spiritual virtue, derived from the real presence of the Spirit residing in the water,' or the mysterious blending of the blood of Christ. Similar sentiments were entertained by Luther, and no doubt are the foundation of the doctrine of baptismal regeneration wherever that is taught. In case of necessity, baptism with wine was allowed, but not in the earliest ages of the church. The schoolmen wearied themselves with vain discussions respecting the validity of baptism with wine, and milk, and brandy, and almost every conceivable element. These puerilities, however, relate to an age subsequent to that of the primitive church, when all spirituality was wellnigh lost in the observance of idle forms.

The baptismal water was exorcised, and consecrated by religious rites, and by prayer, before it was used in baptism.2

§ 12. OF THE MODE AND FORM OF BAPTISM.1

To this head belong, 1. The manner in which the candidate for baptism received the appointed element, water. 2. The ceremonies observed by the officiating persons in administering the ordinance. In regard to both of these points, considerable difference of opinion and usage prevailed in the ancient church, from a very early period; nor are the Eastern and Western churches to this day agreed in this matter. This difference, however, has uniformly been treated as of less importance by the latter than by the former church.

1. Immersion or Dipping.-In the primitive church, immediately

subsequent to the age of the apostles, this was undeniably the common mode of baptism. The utmost that can be said of sprinkling in that early period is, that it was, in case of necessity, permitted as an exception to a general rule. This fact is so well established that it were needless to adduce authorities in proof of it. The reader will be directed to them by reference to the index of authorities; but there are some points in connection with this rite which require particular attention.

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It is a great mistake to suppose that baptism by immersion was discontinued when infant baptism became generally prevalent: the practice of immersion continued even until the thirteenth or fourteenth century. Indeed, it has never been formally abandoned; but is still the mode of administering infant baptism in the Greek church and in several of the Eastern churches.

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Trine immersion was early practised in the church. The sacramentary of Gregory the Great directs that the person to be baptized should be immersed at the mention of each of the persons of the Trinity, the Father, the Son, and the Holy Ghost. Tertullian says, "We receive the water of baptism not merely once, but three times, at the mention of each of the persons of the Holy Trinity;" and again, "We are plunged thrice in the water of baptism." Basil the Great, Jerome," and Ambrose, believed this custom to have been introduced by the apostles, though no authority for this supposition is found in the New Testament. Other of the fathers supposed the practice of trine immersion to refer not to the three persons in the Godhead, but to the three great events which completed the work of our redemption-the death, resurrection, and ascension of Christ.8

Single immersion was at times considered valid. This decision was given by Gregory the Great, in a controversy with the Arians in Spain, who maintained that trine immersion denoted three gradations in the Godhead. Gregory, on the contrary, declared baptism by single immersion to be valid, and aptly significant of the unity of the Deity. This decision was afterward confirmed by the Council of Toledo,1o A. D. 633.

In the early centuries, all persons who received baptism were completely undressed, without distinction of age or sex;" this circumstance was thought to be emblematical of the putting off the old man, and the putting on of the new,-the putting away of the defilements of the flesh, etc. Great care was taken to guard this extraordinary custom from wanton abuse and perversion; but with all

due precaution, it was frequently the occasion of improprieties. A sense of decency at length prevailed against this unaccountable superstition, and it was by degrees discontinued.

2. Aspersion or Sprinkling.-After the lapse of several centuries this form of baptism gradually took the place of immersion, without any established rule of the church or formal renunciation of the rite of immersion. The form was not esteemed essential to the validity of the ordinance.

The Eastern church, however, in direct opposition to these views, has uniformly retained the form of immersion as indispensable to the validity of the ordinance, and repeated the rite whenever they have received to their communion persons who had been previously baptized in another manner.12 The Greek and Armenian churches, both of which are strict pædobaptists, uniformly baptize either by immersion, or by affusion, pouring.

In defence of the usage of the Western church, the following considerations are offered:

1. The primary signification of the word cannot be of great importance, inasmuch as the rite itself is typical, and therefore derives its importance, not from the literal import of the phrase, but from the significancy and design of the ordinance.

2. Though no instance of baptism by sprinkling is mentioned in the New Testament, yet there are several cases in which it is hardly possible that it could have been administered by immersion. Acts x. 47, 48; xvi. 32, 33; ii. 41.

3. In cases of emergency, baptism by aspersion was allowed at a period of high antiquity. Cyprian especially says that this was legitimate baptism when thus administered to the sick. When performed in faith on the part of the minister and the subject, he maintains that the whole is done with due fidelity, and agreeably to the majesty of the divine character.*

This form was also admitted when the baptismal font was too small for the administration of the rite by immersion; 13 and generally, considerations of convenience and of health and climate are mentioned as having influence in regard to the form of administering the ordinance.†

* Unde apparet adspersionem quoque aquæ instar salutaris lavacri obtinere, et quando hæc in ecclesia fiunt ubi sit et accipientis et dantis fides integra, stare omnia, et consummari ac perfici posse majeistate Domini et fidei veritate.Epist. 76.

† Notandum non solum, mergendo verum etiam desuper fundendo, multos bap