The more prominent of these households are that of Lydia, mentioned in Acts 16; that of the Philippian jailer, mentioned also in Acts 16; and that of Stephanas, mentioned in 1 Corinthians 1. Now note what a few distinguished Pedobaptist scholars say on these cases. DOCTOR NEANDER says: "We cannot prove that the Apostles ordained infant baptism; from those places where the baptism of a whole family is mentioned, we can draw no such conclusion." _Planting and Training, p. 162, N. Y. Ed., 1865._ PROFESSOR JACOBI says: "In none of these instances has it been proved that there were little children among them." _Kitto's Bib. Cyc., Art. Bap._ DOCTOR MEYER says: "That the baptism of children was not in use at that time appears evident from 1 Cor. 7:14." _Comment. on Acts 16:15._ DOCTOR DE WETTE says: "This passage has been adduced in proof of the apostolical authority of infant baptism: but there is no proof here that any except adults were baptized." _Com. New Test., Acts 16:15._ DOCTOR OLSHAUSEN says: "There is altogether wanting any conclusive proof-text for the baptism of infants in the age of the apostles." _Com. on Acts 16:15._ BISHOP BLOOMFIELD says of the jailer: "It is taken for granted that his family became Christians as well as himself." _Com. on Acts 16:15._ Calvin, Doddridge, Henry, and other commentators declare that in this case the household all believed, and therefore were baptized and did rejoice. MacKnight considers the case of the household of Stephanas as giving no countenance to the baptism of infants. And with him agree Guise, Hammond, Doddridge, and others. As to the argument used by some, that baptism came in the place of circumcision, it is too weak and puerile, too far-fetched and destitute of reason, to claim the serious regard of intelligent and candid minds. +CHAPTER XIII+ CHURCH GOVERNMENT A Christian church is a society with a corporate life, organized on some definite plan, adapted to some definite purpose, which it proposes to accomplish. It has, therefore, its officers and ordinances, its laws and regulations, fitted to administer its government and carry out its purposes. The question then arises, What is the true and proper form of church organization and government? We do not care to inquire as to the various and contradictory forms, as we see them about us in the different denominations, but what was the organic form and government of the first churches, planted by and molded under the hands of Christ's inspired Apostles. There are _three_ special and widely different forms of church government which have gained prevalence in Christian communities during past age, and which are still maintained with varied success, each of which claims to have been the original primitive form: 1. The _prelatical,_ in which the governing power resides in prelates, or diocesan bishops, and the higher clergy; as in the Roman, Greek, English, and most Oriental churches.