Systematic Theology, by Louis Berkhof - New Leaven

the relevant statement in verse 38 as follows: “and they both went down to the water,
both Philip and the eunuch, and he baptized him.” And even if the words were
intended to convey the idea that they went down into the water, this does not yet prove
the point, for according to pictorial representations of the early centuries they who were
baptized by effusion often stood in the water. It is entirely possible, of course, that in the
apostolic age some were baptized by immersion, but the fact that the New Testament
nowhere insists on this proves that it was not essential. Immersion is a proper mode of
baptism, but so is baptism by effusion or by sprinkling, since they all symbolize
purification. The passages referred to in the preceding prove that many Old Testament
washings (baptizings) took place by sprinkling. In a prophecy respecting the spiritual
renewal of the New Testament day the Lord says: “And I will sprinkle clean water upon
you, and ye shall be clean,” Ezek. 36:25. The matter signified in baptism, namely, the
purifying Spirit, was poured out upon the Church, Joel 2:28,29; Acts 2:4,33. And the
writer of Hebrews speaks of his readers as having their hearts sprinkled from an evil
conscience, Heb. 10:22.
E. THE LAWFUL ADMINISTRATORS OF BAPTISM.
Roman Catholics consider baptism absolutely essential to salvation; and because
they regard it as cruel to make the salvation of anyone dependent on the accidental
presence or absence of a priest, they also in cases of emergency permit baptism by
others, particularly by midwives. In spite of the contrary view of Cyprian, they
recognize the baptism of heretics, unless their heresy involves a denial of the Trinity.
The Reformed Churches always acted on the principle that the administration of the
Word and of the sacraments belong together, and that therefore the teaching elder or the
minister is the only lawful administrator of baptism. The Word and the sacrament are
joined together in the words of the institution. And because baptism is not a private
matter, but an ordinance of the Church, they also hold that it should be administered in
the public assembly of believers. They have generally recognized the baptism of other
Churches, not excluding the Roman Catholics, and also of the various sects, except in
the case of Churches and sects which denied the Trinity. Thus they refused to honour
the baptism of the Socinians and of the Unitarians. In general, they considered a
baptism as valid which was administered by a duly accredited minister and in the name
of the triune God.
699