Are baptism classes biblical?

On this subject it is more to my purpose to quote what I have formerly said than to restate it: "The kingdom of heaven, with its message of peace and reconciliation, remains the testimony of a love which goes out to all, and would gather in to God wherever the will of man is not hardening itself in opposition. We do not, in fact, in Scripture meet with the long delay of baptism and the preparation of catechumens, which came in as baptism itself came to be looked at as reception into the Church, and the symbol of the full Christian state. In the New Testament the catecumens were inside, not outside, the sphere of discipleship. Instead of being kept waiting at the threshold, the applicants were met with a generous and unsuspecting welcome. Three thousand were baptized on the day of Pentecost: how much preliminary instruction had they? And if, as at Samaria, a Simon Magus were received, with his heart not right in the sight of God, his reception had not defiled those tender arms of mercy which had been flung around him, and from which he had, as it were, to burst, to pursue the headlong path to everlasting ruin. It is evident, upon the face of Scripture, that baptism was not then fenced round, as many now would fence it round. It was a door, not carelessly, but readily and with a full heart, opened to the applicant for it. No question of Christ's heart, no "if Thou wilt," was to be permitted."*

But man's unbelief cannot make the faithfulness of God without effect. The kingdom of heaven, with its message of peace and reconciliation, remains the testimony of a love which goes out to all, and would gather in to God wherever the will of man is not hardening itself in opposition. We do not, in fact, in Scripture meet with that long delay of baptism, and that preparation of catechumens, which came in as baptism itself came to be looked upon as reception into the Church, and the symbol of the full Christian state. In the New Testament the catechumens were inside, not outside, the sphere of discipleship. Instead of being kept waiting at the thresh old, the applicants were met with a generous and unsuspecting welcome. Three thousand were baptized on the day of Pentecost: how much preliminary instruction had they? And if, as at Samaria, a Simon Magus were received, with his heart not right in the sight of God, his reception had not defiled those tender arms of mercy which had been flung around him, and from which he had, as it were, to burst, to pursue the headlong path to everlasting ruin. I say, it is evident upon the face of Scripture, that baptism was not then fenced round, as many now would fence it round. It was a door, not carelessly, but readily and with a full heart, opened to the applicant for it. No question of Christ's heart, no "if thou wilt" was to be permitted.

In Matthew 28:19 we have the risen Lord conferring authority upon his disciples to baptize. He authorizes them to baptize “to (eis) the name of the Father, and of the Son, and of the Holy Ghost.” This is the only place where the authorization is mentioned. The authority for Christian baptism is found here, and here alone. The risen Lord in issuing a commission to the eleven to go and disciple all the nations, authorizes them to formally identify the disciples of Christ with the confession of “the name of the Father, and the Son, and the Holy Ghost.” It is thus plain that baptism is a token, or mark, or badge, of discipleship to Christ. The badge of discipleship is put on by the baptism. The baptism signifies that the one baptized is connected with the profession of “the name of the Father, and the Son, and the Holy Ghost.” Hence the formula “to,” (or “unto”) the name, and so forth.

Had the participle translated "baptizing" been, like πορευθέντες, in the aorist, before the verb μαθητεύσατε, there would have been a ground of argument: as it is, there is none. For it is plain, that the Lord bids His servants disciple all the nations, baptizing them, teaching them, both following the act of making them disciples, one at once as being initiatory, the other all through their earthly career.

Christian Baptism was instituted by the authority of the Lord Jesus Christ after His resurrection and before His ascension. The occasion is recorded in the gospel by Matthew chapter 28, where in verses 18 to 20 it is written: And Jesus came and spake unto them, saying, All power is given unto Me in heaven and in earth. Go ye therefore and teach [lit: make disciples of] all nations, baptising them in [to] the Name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world.

The instruction included the whole of sacred history, from the creation downwards, and after this the gospel narratives. Then instructions in the subjects of God, of Christ, of the Holy Ghost, of the judgment to come, of the body, soul, etc.

At length the time approached for their reception, and for forty days special preparation was made for baptism by prayer and fasting. Instruction was given in the creed, the nature of the sacraments, and discipline in the church; and special inquiries were now made as to their walk. A few days before baptism, they were taught the Lord"s prayer and the creed. In some places, they were now allowed to lay aside their heathen names and take christian ones.

The time for baptism was between Easter and Pentecost of each year; and it was administered by the bishop or presbyter. Midnight was the appointed hour, and torches were burned to give the necessary light; curtains were hung from the pillars to separate the sexes. Each candidate faced the west, and, as he stretched forth his hand, said, "I renounce thee, Satan, and all thy works, and all thy pomps, and all thy service." Then turning to the east, he repeated the belief in the Father, the Son, and the Holy Spirit. He was then rubbed from head to foot with oil, and on approaching the pool was questioned by the bishop, and on his confession was immersed (by some thrice, by some once): he was again anointed with oil, and then, dressed in white, received the kiss of peace, and a little honey and milk. Now for the first time he repeated the Lord's prayer. He was now a Fidelis, and ready for the Lord's supper.*

Surely one cannot but see in this how the simplicity of the gospel had been elaborated and spoiled. Compare, for example, all this with the conversion of the Philippian jailor in Acts 16 "Sirs, what must I do to be saved?" he asked. "And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." That same night, the jailor and all his house were baptised. Not entirely ignorant, for we read, "They spake unto him the word of the Lord." But an hour was enough when the Lord had wrought upon the soul. True, an apostle was there, and was doubtless able to discern that the work was real; whereas now a little time may be needed, to discover if the seed has fallen into good ground according to the parable of the sower. But not a word of being a Catechumen for a year or more, and no room for the thought of being educated into a Christian. And how simple the baptism! At midnight, it is true, but in a prison or the jailor's house. Doubtless on his confession of faith, but no renouncing of the devil, nor repetition of a creed learnt by heart, ready for the occasion. God acts upon a soul: he believes and is baptised, and his house. Alas, how the presentation of the gospel, the mode of reception, and all else failed and was corrupted in the hands of man

As a result of this ante-diluvian testimony of the Spirit of Christ only eight souls were saved through the waters of the flood; a tiny handful that, the merest remnant of the former age. Now baptism, which is but a figure, has just that force. The flood cut off that little remnant of the antediluvian age that through the waters of death they might be disassociated from the old world and enter the new. The converted Jews to whom Peter wrote were exactly in that position. They, too, were but a small remnant, and in their baptism they were dissociated from the mass of their nation that was under wrath and judgment, that they might come under the authority of their risen and glorified Messiah. Baptism is in figure dissociation by means of death and in that sense it saves. The Jews as a nation were like a foundering ship, and to be baptized was to formally cut one's last link with them which meant salvation from their national doom. Hence Peter's words in Acts 2:40. "Save yourself from this untoward generation." What followed? "Then they that gladly received his word were baptized."

In Acts 8 we find instances of believers being baptized, and this before they had received the Holy Ghost. This does not seem to favour the Baptist view. But further on we come across the instance of the eunuch, and Philip's words "If thou believest with all thine heart thou mayest." As to this instance, it is well known that the words last quoted are disputed. But even supposing them to be true they would not invalidate the Scriptures already referred to. They lay down no doctrine as to Baptism. They were a challenge to a heathen man as to his sincerity, a course which every Household Baptist would be prepared to follow.* The point before us at present is not, to whom does Baptism apply, but the meaning and significance of the rite. We all admit the baptism of believers; but our view is not limited to that.

Who that carefully and impartially considers these facts can help arriving at the following conclusions: Baptism is in view of something and not merely because of something already true: John baptized in view of an amended life, and of Christ's coming. Certain things are not properly true of us until we are baptized: "Buried with Him by Baptism." Baptism has a place and purpose of its own. "Baptism doth also now save us." It was Baptism at the Red Sea separated Israel from Egypt and introduced them to all the privileges connected with their wilderness journey. It is with a view of what shall be true, not necessarily what is true. John did not send the multitude away, he told them what they ought to do and baptized them: Disciple all nations, baptizing them, and teaching them to observe all things: "We also should walk in newness of life."

Had you understood that Baptism is prospective in view of something — you would not have written paragraph 7 of your introduction. How can all such teaching as "unity," "holiness," the "Christian position," and "the answer of a good conscience towards God," be thrown away "if others than believers are eligible for baptism?" when children are baptized in view of all that. You yourself admit, at the opening of this same paragraph, that "the apostles base much important teaching to the saints on the fact that they had been baptized." If an infant of Christian parents is baptized, does it not follow that all that important teaching is for him? If important teaching is based upon baptism — as you assert, and correctly — then how can you apply it until a person is baptized. A baptized child is precisely the one to whom the teaching does apply; and thus the two parts of your paragraph do not agree.