volves, (1.) A profession of faith in Christ, and (2.) A promise of allegiance to Him. This is clear, —
1. From the command of Christ to make disciples of all na- tions, baptizing them in the name of the Father, of the Son, and of the Holy Ghost. A disciple, however, is both a recipient of doctrines taught, and a follower. Every one, therefore, who is made a disciple by baptism, enrolls himself among the number of those who receive Christ as their teacher and Lord, and who profess obedience and devotion to his service.
2. This is further clear from the uniform practice of the Apos- tles. In every case on record of their administering the rite, it was on the condition of a profession of faith on the part of the recipient. The answer of Philip to the eunuch who asked, What doth hinder me to be baptized? "If thou believest with all thine heart thou may est," discloses the principle on which the Apostles uniformly acted in this matter.
3. This has in all ages been the practice of the Church. No man was admitted to baptism without an intelligent profession of faith in Christ, and a solemn engagement of obedience to Him. The practice of Romanist missionaries in baptizing the heathen in crowds, can hardly be considered as invalidating this state- ment.
Although this has been the principle universally admitted, there has been no little diversity as to its application, according to the different views of the nature of the faith, and of the char- acter of the obedience required by the Gospel. In some points, however, there has ever been a general agreement.
Qualifications for Adult Baptism.
1. Faith supposes knowledge of at least the fundamental doc- trines of the Gospel. Some may unduly enlarge, and some unduly restrict the number of such doctrines ; but no Church advocates the baptism of the absolutely ignorant. If baptism involves a profession of faith, it must involve a profession of faith in cer- tain doctrines ; and those doctrines must be known, in order to be professed. In the early Church, therefore, there was a class of catechumens or candidates for baptism who were under a reg- ular course of instruction. This course continued, according to circumstances, from a few months, to three years. These cate- chumens were not only young men, but often persons in mature life, and of all degrees of mental culture. Where Christian
542 PART HI. Ch. XX. — THE MEANS OF GRACE.
churches were established in the midst of large heathen cities, the Gospel could not fail to excite general attention. The interest of persons of all classes would be more or less awakened. Many would be so impressed with the excellence of the new religion, as to desire to learn its doctrines and join themselves to the com- pany of believers. These candidates for baptism, being 'in many cases men of the highest culture, it was necessary that their teachers should be men thoroughly instructed and disciplined. We accordingly find such men as Pantaenus, Clemens, and Origen successively at the head of the catechetical school of Alexandria.1 These schools, although primarily designed for converts from among the Jews and heathen, on account of their high character, soon began to be frequented by other classes, and especially by those who were in training for the ministry. When Christianity became the prevalent religion, and the ranks of the Church were filled up, not by converts of mature age, but by those born within its pale and baptized in their infancy, the necessity for such schools no longer existed. Their place, however, was supplied by the systematic instruction of the young in preparation for their con- firmation or their first communion.
2. All churches are agreed in demanding of adults who are candidates for baptism, a profession of their faith in Christ and the Gospel of his salvation.
3. They agree in requiring of those who are baptized the re- nunciation of the world, the flesh, and the devil. This involves a turning from sin, and a turning to God.
Although these principles are, as just remarked, generally ad- mitted, there is, in practice, great diversity in their application. Where the Church was pure and its ministers faithful, these requisitions were strenuously enforced ; but where the reverse was the case, the most formal, and often evidently insincere, assent to the creed of the Church was taken for a profession of faith ; and a renunciation of the world compatible with devotion to its pleas- ures and its sins, was accepted in the place of genuine repentance. It is well, however, to have a clear idea of what the Church has a right to demand of adults when they apply for baptism. It is evident from the teachings of Scripture, and from the avowed principles of all Christian churches, that we are bound to require of all such candidates, (1.) A competent knowledge of the Gospel. (2.) A-credible profession of faith. (3.) A conversation void of offence.
1 H. E. F. Guerike, De Schola qua Alexandria floruit, catechetica, Halle, 1824.