Acts 16:33

33, 34. The preaching, as would be expected under circumstances so favorable, had the desired effect both upon the jailer and his household. (33) "And he took them the same hour of the night, and washed their stripes, and was immersed, he and all his, immediately. (34) And having led them into his house, he set food before them, and rejoiced, believing in God with all his house."

Those pedobaptist writers who claim the example of the apostles in favor of affusion and infant baptism attempt to find support for these practices in this case of conversion. Their argument for affusion depends entirely upon the assumption that the baptism was performed within the prison. If this assumption were admitted, it would prove nothing in favor of affusion so long as it is possible that there were conveniences for immersion within the prison. But the assumption is in direct conflict with the facts in the case. The facts are briefly as follows: First, When the jailer was about to commit suicide, Paul saw him, which shows that he was then outside of his dungeon, in the more part of the prison. Second, Hearing Paul's voice, the jailer sprang into the prison, and "led them out"-not dungeon, but out of the prison. Third, Being now out of the prison, "they spoke the word of the Lord to him and to all who were in his house." While speaking, then, they were in the house, and not in the prison. Fourth, "He took them and washed their stripes, and was baptized." The verb took, in this connection, implies the removal of the parties to some other spot for the washing and baptizing. Whether to some other part of the house, or out of the house, it does not determine. But, fifth, when the baptizing was concluded, "he led them into his house," which shows that, before it was done, he had taken them out of the house. Between the moment at which he took them out of the house and the moment he brought them into it, the baptizing was done. But they would not, at this hour of the night, have gone out, unless there was some necessity for it, which the demands of affusion could not supply. The circumstances, though not in itself a proof of immersion, afford strong circumstantial evidence in its favor, and is suggestive of that river on the banks of which Lydia first heard the gospel, and in which she was immersed.

It has been suggested that the party could not have passed through the gates of the city at this hour of the night; but there is no evidence that Philippi was a walled town. Again, it is sometimes objected, that the jailer had no right to take his prisoners outside the jail; and that Paul and Silas showed, by their conduct on the next morning, that they would not go out without the consent of the authorities. But this is to assume that the jailer would rather obey men than God, and that Paul and Silas were so punctilious about their personal dignity that they would refuse to immerse a penitent sinner through fear of compromising it. Such assumptions are certainly too absurd to be entertained when once observed; but, even if we cling to them, they can not set aside the fact, so clearly established above, that the jailer did lead them out of the prison.believing in God with all his house." Moreover, Paul and Silas spoke the Word to "all who were in the house," yet they certainly did not preach to infants. As there were no infants in the house while hearing, and none while subsequently believing and rejoicing, there could be none at the intermediate baptizing.

Before dismissing this case of conversion, which is the last we will consider in detail in the course of this work, we propose a brief review of its leading features, that we may trace its essential uniformity with those already considered. The influence which first took effect upon him was that of the earthquake, and the attendant opening of the prison-doors. This produced a feeling of alarm and heathenish desperation. It awakened within him no religious thought or emotions until the voice of Paul had recalled all that he had known of the apostolic preaching, when he instantly perceived that the miracle had been wrought by the God whom Paul and Silas preached. The proper effect of miraculous attestation of a messenger of God is next apparent in his rushing forward, falling before them, and exclaiming, "Sirs, what must I do to be saved?" He is now a believer in the divine mission of the apostles, but not yet a believer in Jesus Christ. Whatever he hears from these men, however, he is ready to receive as God's truth. He hears from them the "word of the Lord," and the next we see, he is washing from the neglected stripes of the prisoners the clotted blood, and submitting to immersion. That he was immersed proves that he was both a believer and a penitent. After immersion, he rejoices. The case exhibits the same essential features which we have found in all others; the same word of the Lord spoken and attested by miraculous evidence; the same faith in the Lord Jesus Christ, followed by repentance, and the same immersion, followed by the same rejoicing. Thus we trace a perfect uniformity in the apostolic procedure, and in the experience of their converts.