justification to those who are still in their sins; it ought to save and does not, and admits into communion with the churches those who are unfitted for

that privilege. Such an application of baptism could not be intended, and therefore the baptism of the unbeliever is contrary to Christ's authority by which believers alone ought to be baptized.

VII. THE PRACTICE OF THE CHURCHES OF THE FIRST CENTURIES OF THE CHRISTIAN ERA AFFORD EVIDENCE THAT BELIEVERS ALONE ought to be BAPTIZED.

It is only necessary to adduce one more proof that baptism in the apostolic churches was considered a profession of faith. If it was so considered, we may expect to find that for some time the same belief continued to prevail. And if this belief is proved to have been common in the first four centuries of the Christian era, we may consider it to afford some proof that it was also the belief of the apostolic age. As churches tend to decay we may expect to find relaxations in doctrine and discipline springing up of themselves, but innovations requiring more spirituality and self-denial could scarcely prevail to any extent. The information which we possess on this point may be comprised under the four following heads. In the early Christian churches catechumens were not baptized, a profession of faith was required of applicants for baptism, the baptized were esteemed regenerate believers, and they were admitted at once to the Lord's table.

1. In the early churches catechumens were not baptized.

"Eusebius reckons but three orders (in the church), rulers, believers, and catechumens." "The name believers is here taken in a more strict sense, only for the believing or baptized laity, in contradistinction to the clergy and catechumens." "In this sense the words, believers, Toroi, fideles, are commonly used in the ancient liturgies and canons to distinguish those that were baptized and allowed to partake of the holy mysteries from the catechumens." "The believers, TIGTOì, or fideles, being such as were baptized and thereby made complete and perfect Christians, were upon that account dignified with marks of distinction above the catechumens." « Catechumens have the names ἄμυστοι, ἀμύητοι, the uninitiated or unbaptized." "None came to the Lord's table but such as were first initiated by baptism whence the custom was, before they went to celebrate the Eucharist, for a deacon to proclaim, 'Ayia ȧyios, 'Holy things for holy men. Ye catechumens, go forth.' "St. Austin, in one of his sermons to the newly baptized, says, 'Having now dismissed the catechumens, we have retained you only to be our hearers.'" (29.) "Theodoret also says, 'We discourse obscurely of divine mysteries before the unbaptized, but when they are departed we speak plainly to the baptized."" (30.) "Catechumens were a degree higher than either heathens or

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1 Bingham, i. 22-24, 26, 27.

heretics, though not yet consummated by the waters of baptism." (iii. 2.) "The church found it necessary to lengthen the time of probation, lest an over-hasty admission of persons to baptism should either fill the church with vicious men or make greater numbers of renegadoes and apostates in time of persecution. For this reason the Council of Eliberis appointed two years' trial for new converts, that if in that time they appeared to be men of a good conversation, they might then be allowed the favour of baptism." (iii. 6.) "They were obliged to get some of the holy scriptures by heart before they were baptized.” (iii. 11.) "Upon the approach of the Easter festival, it was usual for the catechumens to give in their names in order to be baptized." (17.) "As they were all examined so they were all exercised alike for twenty days before baptism." (18.) "During this same term of twenty days the catechumens were also exercised with abstinence and fasting as a suitable preparation for baptism." (21.)

2. A profession of faith was required from applicants for baptism.

"Let such as give in their names to be baptized be exercised a long time with abstinence from wine and flesh, with imposition of hands and frequent examination, and so let them receive their baptism." -Fourth Council of Carthage: Bingham, iii. 21. They that are about to receive baptism must first make frequent prayer and fastings,

and

make confession of all their former sins."-Tertullian, Ibid. 22. "Together with the creed they were

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also taught how to make their proper responses in baptism, particularly the form of renouncing the devil and his works, and the contrary form of covenanting with Christ and engaging themselves in his service. . . . And these engagements they actually entered into not only at their baptism but before it, as a just preparation for it. For,' says the author of the Constitutions, they ought first to abstain from the contraries, and then come to the holy mysteries, having purged their hearts beforehand of all spot, and wrinkle, and habits of sin."" (24.) "The conditions required of all those who received it (baptism) were the profession of a true faith and a sincere repentance." (120.) "Converts from Judaism or Gentilism before they could be admitted to baptism were obliged to spend some time in the state of catechumens, to qualify them to make their professions of faith and a Christian life in their own persons. For without such personal professions there was ordinarily no admission of them to the privilege of baptism." (179.) "Their baptism was generally deferred for two or three years, or a longer or shorter time, till they could be sufficiently instructed and disciplined to the practice of a Christian life." (199.) "Men were obliged to give security to the church that they intended to live by the rules of the gospel before they were admitted to the mysteries of it." (205.) "Three things were now indispensably required of them, a formal and solemn renunciation of the devil, a profession of faith made in the words of

some received creed, and a promise to live in obedience to Christ or by the laws and rules of the Christian religion." (217.) "The next thing required of men at their baptism was a vow or covenant of obedience to Christ, giving themselves up to the government and conduct of Christ." (224.) "Some urged that to deny wicked men the privilege of baptism was to root out the tares before the time. To which St. Austin replies that this rejection of them from baptism was not rooting out the tares, but rather not sowing them as the devil did." (225.) "Together with this profession of obedience, there was also exacted a profession of faith of every person to be baptized. . . . One way or other the whole creed was repeated, and every individual article assented to by men at their baptism." (228, 229.) "The matter is so incontestable, that the ancients did never baptize into the profession of any single article but into a complete and perfect creed, that I think it needless to insist upon the proof of it." (230.)

3. The baptized were esteemed regenerate believers. The IOTOì, or fideles, were such as were baptized and thereby made complete and perfect Christians.-Bingham, i. 25. "A noble effect of baptism was regeneration, or a new birth, from the death of sin to the life of righteousness, for every Christian was supposed to be born again by the waters of baptism." (iii. 114.) "Hence baptism had the name of παλιγγενεσία ψυχῆς, the regeneration of the soul, and dwg Zwñs.”—Ibid.