10. In the early Church, baptism was administered on profession of faith and evidence of repentance, and was performed by immersion--(See Note 3, end of chapter) at the hands of one invested with the requisite authority of priesthood. There was no delay in administering the ordinance after the eligibility of the candidate had been shown. As instances we may cite the promptness with which baptism was administered to the believers on that eventful day of Pentecost;-- (Acts 2:37-41) the baptism administered by Philip to the Ethiopian convert immediately following due profession of faith;--(Acts 8:26-39) the undelayed baptism of devout Cornelius and his family;--(Acts 10:47, 48) and the speedy baptism of the converted jailer by Paul, his prisoner.--(Acts 16:31-33.) 11. In the second century, however, priestly mandate had restricted the baptismal ordinance to the times of the two Church festivals, Easter and Whitsuntide, the first being the anniversary of Christ's resurrection, and the second the time of Pentecostal celebration. A long and tedious course of preparation was required of the candidate before his eligibility was admitted; during this time he was known as a _catechumen_, or novice in training. According to some authorities a three years' course of preparation was required in all but exceptional cases.--(Schlegel, Book VIII, ch. 32.) 12. During the second century the baptismal symbolism of a new birth was emphasized by many additions to the ordinance; thus the newly baptized were treated as infants and were fed milk and honey in token of their immaturity. As baptism was construed to be a ceremony of liberation from the slavery of Satan, certain formulas used in the freeing of slaves were added. Anointing with oil was also made a part of the ceremony. In the third century the simple ordinance of baptism was further encumbered and perverted by the ministrations of an exorcist. This official indulged in "menacing and formidable shouts and declamation" whereby the demons or evil spirits with which the candidate was supposed to be afflicted were to be driven away. "The driving out of this demon was now considered as an essential preparation for baptism, after the administration of which the candidates returned home, adorned with crowns, and arrayed in white garments, as sacred emblems,--the former of their victory over sin and the world; the latter of their inward purity and innocence."-- (Mosheim, "Eccl. Hist.," Cent. III, part II, ch. 4:4.) It is not difficult to see in this superstitious ceremony the evidence of pagan adulteration of the Christian religion. In the fourth century it became the practice to place salt in the mouth of the newly baptized member, as a symbol of purification, and the actual baptism was both preceded and followed by an anointing with oil.