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Justinus writes further, in the disputation with Tryphon, the Jew, on the truth of the Christian religion, "Since we, through Christ, are converted to the true God, we are sanctified in baptism, and call upon Him as our helper, and call Him our Redeemer. Before the power of this name, Satan himself must fear and tremble." Jac. Mehrn., page 203. Baptism. Hist., 2d Prt.

Who does not see clearly from these words of Justinus, in the disputation with Tryphon, in the first as well as in the second citation, that he employs such words and phrases as can by no means be applied otherwise than to the true order of the baptism of Christ and His apostles, namely, baptism which is accompanied with faith and repentance? For in the first citation he certainly says expressly, that baptism is a washing of water of repentance, and the knowledge of God; also, that it alone can cleanse the penitent; and also, that through water and faith the regeneration of the whole human race is effected. In the second citation he also plainly says, "Since we, through Christ, are converted to the true God, we are sanctified in baptism." How could any one more clearly indicate the true practice of baptism, which must take place with conversion to God? And such baptism, Justinus states here, was practiced in the church of God in his time. O glorious, holy, and most Christian transaction I

NOTICE CONCERNING THE BOOK"QUIESTIONUM ET RESPONSIONUM," THAT IS, "QUESTIONS AND ANSWERS," WHICH IS WRONGFULLY ATTRIBUTED TO JUSTINUS

In the fifty-sixth question and answer of this book some words are employed from which pedobaptists sometimes are wont to conclude, that infant baptism was practiced in the days of Justinus. But to this, various excellent and learned men have replied long since, namely, that this book was never written by Justinus; to prove which, different reasons are adduced, as, far instance: That in the answer to the 115th question mention is made of Irenius, who lived twenty-five years after Justinus, but is nevertheless cited by the latter in his writings as his predecessor. Moreover, that in the answer to the twelfth, and also in that to the eightysixth question, Origen is mentioned, who lived a whole century after Justinus. To this must be added, that neither Eusebius nor Jerome, both of whom have each compiled a complete catalogue of all the authentic writings of Justinus, enumerate this book Qu&-stionus; whereas they mention the Second Defence of the Christians, and the Disputation with Tryphon, from which we have adduced in full several citations concerning baptism. Hence the aforementioned book is justly rejected, as not being the work of Justinus. See concerning this, De Centuriator. Magdeub., Cent. 2, cap. 10, in the account o f the life of Justinus. Also, Bellarm. in Tract van de Scribenten der Kerke. Also, Jacob Mehrn., Baptism. Histor., 2nd Part, page 170, 171. Also, A. Montan. Nietighz. van den Kinder-doo¢, second edition, A. 1648, page 8, 9.

NOTE.-In 152, Valentinus Romanus was censured as a heretic, because he believed that the Son of God, Christus Jesus, assumed neither a human nature, nor flesh and blood from the substance of the virgin Mary. P. 1. Twisck, Chron. for the year 152, 2d Book, page 42, col. 1, frown Herm. Med., fol. 330, Chron. Seb. Fr., 106., Jan. Cres¢., fol. 34.

About the year 160.- Gratianus quotes the words of the Lord, "When they persecute you in this city flee ye into another;" and say then, "Here Jesus Christ teaches that Christians shall not repel weapon with weapon, but must flee.before weapons." P. J. Twisck, Chron., 2d Book, for the year 160, ¢. 43, col. 1, 2, from Seb. Fra. in den Krieg des Fredes, fol. 63.

From this explanation of Gratianus appears, how salutarily and rightly he believed and taught with regards to the words of Jesus Christ relative to the forsaking of revenge; from which we may infer his correct views concerning other matters of Holy Scripture and the Christian faith; but since, either through default of the ancient writers, or for some other reason, nothing else has come down to us from him, we shall be content with what we have mentioned, and take our leave of him.*

About the year 200.-About this time flourished Clemens Alexandrinus, who, though writing largely on baptism, nowhere mentions infant baptism, but employs throughout such language as sufficiently implies, that he knew nothing of infant baptism, but confined himself solely to the ordinance of Christ and the practice of His apostles, which a baptism that is accompanied with faith and repentance.

In Pcedagog., lib. 1, chap. 6, he writes thus, "This is also done with us, whose example the Lord Christ has become. Being baptized, we become enlightened; being enlightened, we are made children; having been made children, we are brought to perfection; having been brought to perfection, we are made immortal." A little after that he says, "Thus also, when we are baptized, we obtain a free, unobstructed, and clear eye of the Holy Ghost, as an avengement of blindness; having trodden underfoot the sins which hitherto obscured the divine Spirit." Also, "That which was grievously bound by ignorance, is unbound by knowledge, and these bands are loosed through the faith of man and the grace of God, the manifold sins being forgiven through reasonable** baptism as a perfect remedy; thus we are washed from all sins, and are henceforth evil no more; this is the grace of enlightenment, that the manner of life is no longer the same that it was before we were

* A.D. 175, Ireneus taught that the bread of the Supper was of the fruit of the earth, and he also calls the Supper not an offering but a thanksgiving."Lib 4, contra Valent." See in the"Geslachb register der Roomscher Successie," second edition, 1649, page 114.

* The words,"reasonable baptism," indicate that he speaks of such a baptism as belongs to reasonable or intelligent persons.