The question, although thus simple in its general statement, is nevertheless one of great difficulty. As it is almost universally the fact that, so far as adults are concerned, the qualifications for baptism are the same as those for admission to the Lord's table, the question, What are the qualifications for adult baptism ? re- solves itself into the question, What are the qualifications for church-membership ? The answer to that question, it is evident, must be determined by the views taken of the nature and the prerogatives of the Church. We accordingly find that there are three general views ©f the qualifications for adult baptism, founded on the three generic views of the nature of the Church.
Romish Theory of the Church.
First, the theory derived from the ancient theocracy and from the analogy between the Church and a civil commonwealth. The theocracy, or the Church, under the old dispensation, was essen- tially an externally organized body. All the natural descendants of Abraham, through Isaac, were, in virtue of their birth, mem- bers of the " Commonwealth of Israel." As such, independently of their own moral character or that of their parents, they were entitled to all the privileges of the economy under which they lived. They were freely admitted to the services of the Temple, to the Passover, and to all the sacred festivals, and typical insti- tutions of the Mosaic dispensation, even to those which were truly of a sacramental character. The Hebrews were, of course, sub- ject to the laws of the theocracy under which they lived; for minor offences they forfeited this or that privilege, or were sub- jected to some specified penalty ; and for graver offences they were excommunicated or cut off from among the people. All this finds a parallel in the kingdoms of this world. All native born Englishmen are subjects of the crown, and are entitled to all the privileges of Englishmen ; they may be good or bad citi- zens, but their citizenship does not depend upon their character ; they may be punished for their offences, but they cannot be de- prived of their rights as citizens unless they are outlawed.
This theory has, by Romanists and Romanizers, been trans- ferred bodily to the Church. The Church, according to them, is essentially an externally organized society. All born within its pale are " ipso facto " its members, and entitled to all its priv- ileges. They are entitled to all its sacraments and ordinances, not in virtue of their character, but in virtue of their birthright. Thus Mr. Palmer,1 of the Oxford Anglican School, says that the
* Palmer, On the Church, New York, 1841, vol. i. p. 377.
544 PART III. Ch. XX. — THE MEANS OF GRACE.
Scriptures make no mention of regeneration, sanctity, or real piety visible or invisible, as prerequisites for admission to the sacrament of baptism.1 No doubt a pious Hebrew priest would exhort those who came to offer sacrifices or to celebrate the Pass- over, that they should attend on those services in a devout spirit and in the exercise of faith, assuring them that the mere external service was of no account. The Romanist, with his " ex opere operato " theory of the sacraments, could hardly go as far as that, but he would doubtless exhort the candidate for baptism, and all who come to the sacraments of the Church, to perform those duties in a proper spirit. But this has nothing to do with the right of approach. We may exhort citizens to exercise their civil rights conscientiously, and with a due regard to the interests of the country, but the rights themselves are not to be disputed.
The same result is reached, although on a different theory, in all those countries in which Church and State are so united that the head of the State is the head of the Church ; and that mem- bership in the Church is a condition of citizenship in the State. This was the case for centuries in England, and is so to a great extent to the present day. The reigning sovereign is still the head of the Church, the supreme authority in administering its government. The laws of the Church are acts of Parliament ; every Englishman, unless he voluntarily makes himself an excep- tion, has a right to all the services of the Church, including the right to be buried as a Christian " in the sure hope of a blessed res- urrection." Until of late years no man could hold any important office, especially in the army or navy, who was not in communion with the established Church. So also in Prussia, the head of the State governs the Church. No man, unless a Romanist or a He- brew, can marry, become an apprentice, or enter on the practice of a profession without producing a certificate of baptism and confirmation.
Puritan Theory of the Church.
The second general theory of the nature of the Church is that, which for convenience sake, may be called the Puritan. The word Puritan has in history a much wider sense than that as- signed to it in modern usage. In English history the designation Puritan was applied to all those, who under the reigns of Eliza-
1 This is not inconsistent with what was said above of all churches requiring as the con- ditions of adult baptism, competent knowledge, a profession of faith, and the renunciation of the world. What was there said concerned the reception of members into the Church, ab extra. What is here said concerns those who are members of the Church by birth.