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to be baptized, which request was finally complied with.";

As regards that which, page 393, is related according to the account of Vicecomes, lib. 5, cap. 5. from Socrates, lib. 7, cap. 30, how the Burgundians, having journeyed to a certain city in France, prayed the Bishop of that city, to make them Christians by baptism; and how they, after seven days of fasting, and having been instructed in the faith, were baptized on the eighth day, and dismissed in peace; about this we will not say more at present, because these Burgundians in a certain article in which they should have been taught, were not yet rightiy instructed; we notice, simply, that they were baptized upon their faith, and that baptism upon faith was customary at that place.

Touching the above account from Socrates, respecting the Jew, who was brought to church on his sickbed, and was baptized upon his faith, we would not praise or recommend the baptizing of the sick, when there is more danger of death than hope of life. Oh no I for baptism should and must be received at a time when one can voluntarily forsake the old man, put on the new, and walk thenceforth in newness of life (Rom. 6:4); which no sick person, much less one that is at the point of death, can accomplish. Still, it is commendable in this case, that, according to the doctrine of Christ, faith was required before baptism, as is also stated of the other Jew, who was baptized in health; for he asked for baptism, which, after previous instruction and many days of fasting, was administered to him. We will say nothing about those of Alexandria, who hastened to baptism, and were baptized upon confession of their sins; for the matter speaks so clearly for the views of the Anabaptists, that an explanation of it is wholly unnecessary.

A. D. 434.-Faustus Regiensus, a Bishop in France, taught that baptism required willingness on the part of him who comes to it. Lib. 2, de lib. Arb., cap. 8. Jacob Mehrning, Bapt. Hist., page 425.

About the same time Evagrius is mentioned, who, in writing on baptism, (lib. 2), says"that after the water was blessed, the candidates, that is, those who had previously been instructed by the Word of God, in the catechism, and were found enlightened, were baptized." Bapt. Hist., page 421.

These testimonies of Faustus and Evagrius prove that the baptism of which they speak, is entirely different from infant baptism; for, when Faustus says that baptism requires willingness on the part of him who comes to it; and Evagrius dedares that those who had previously been instructed by the Word of God, in the catechism, were baptized, it is certainly very evident that this does not apply to infants, since these cannot come to' baptism with a will of their own, or voluntarily; neither can they, before baptism, be instructed by the Word of God, in the catechism, much less become enlightened. NOTE.-It is recorded that in the time of Honorius A. D. 436, even those of Carthage passed this resolution, "Those who wish to receive baptism, shall previously be tried and examined for a long time." Seb. Fr., Chron. Rom. Cone, fol. 71, col. 4.

A. D. 438.-Eucherius (in lib. 3, Reg.), says, "We are all baptized upon confession of the Father, the Son, and the Holy Ghost." Bapt. Hist., page 403.

Again (in lib. 3, Coin. in lib. Reg.), Eucherius, in speaking of the imposition of hands, says, "The sacrifice is washed, when the water of baptism is poured upon a believer.";

In lib. 4, he says, "In descending to baptism, he that believes on Christ, dies unto original sin and all iniquity." Bapt. Hist., page 428.

Truly, these are excellent testimonies, which very closely approach the form of the holy Scriptures; for here mention is made of a certain confession of the candidates; as also, that the water of baptism is poured upon the believer; and that he who descends to baptism, dies unto original sin and all iniquity; which matters are so frequently mentioned in the holy Scriptures of the New Testament, that it is unnecessary to adduce any proof concerning them, since they are sufficiently known. Compare, among others, Matt. 3:6; Mark 16:16; with Rom. 6:3, 4.

A. D. 446.-Notwithstanding those of Carthage swayed to and fro, like a shaking reed, in the matter of baptism, as may be seen by their many councils, there were, nevertheless, as it appears, many pious people there, who kept to the institution of Christ, and the practice of His apostles, inasmuch as they baptized upon faith, of which, among others, Augustine makes mention in the 22d book, 8th chapter, of the City of God, saying,"That when Easter was at hand, and the women (that is, those who had made application for baptism), were waiting for baptism.";

But that which he relates in the same place, of the very pious woman Innocentia, namely, that, being afflicted with an incurable cancer, she went to the first woman that was baptized, to be marked by her. with the sign of Christ, in order that she might have her health restored, this we leave as it is, it being sufficient for us, that even in Carthage, where infant baptism had already been adopted, there were people who administered baptism to adults, or, at least, to believers; and that this was done at a stated time, namely, on Easter. This is also mentioned in Bapt. Hist., page 433.

A. D. 450.-It appears that about the middle of the fifth century, a departure began to manifest itself even in the Roman church, among those who did not favor infant baptism; inasmuch as many were found, who had not been baptized in their youth. But as to whether these were known, or whether they kept it secret, we have no information; however, it is apparent that, in the course of time, they became manifest, since, with reference