Take this matter, as you may, and it indicates that the Constantinopolitan teachers recognized no

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Other baptism than that administered in their own church, namely, after previous instruction; notwithstanding the Eunomians and Montanists might have alleged that they had been baptized in their infancy; yet this was regarded as useless and of no value.

About A. D. 538.-It is recorded that at the time of Justin and Justinian, the Roman Emperors, there were people, termed fanatics by their opponents, who brought over to them and persuaded the imperial councilors and ministers, that infant baptism should be abolished; against which the afore-mentioned Emperors set themselves to prevent it. Concerning this, Jacob Mehrning, in Ba¢t. Hist., page 487, says, "M. Ruliehius, page 249, from whom M. Glaneus quotes this, acknowledges (page 627) that at that time there came forth many strange fanatics (he calls them fanatics, though they were far more pious teachers and Christians than Rulichius and Glaneus, and reproved, from the ordinance of the baptism of Christ, the encroaching abuses of infant baptism) who prevailed on and persuaded the imperial councilors and ministers, that infant baptism should be abolished. But Justin, and other Emperors would prevent the same by their authority and interdiction.";

He then relates, from the constitutions [laws] of the Emperors, Justin and Justinian, in what the interdiction, or, at least, the decree, ordained by these Emperors respecting this matter, consisted; from which it can be seen, that not only was infant baptism rejected and condemned by those contemptuously called fanatics, but that even by the adherents of the Roman church it was not looked upon as a command, but merely as a matter which was permitted; though at other times again, through the decrees of popes and councils, it exceedingly prevailed.

In the meantime, it is gratifying to us, that even our opponents, who were strenuous advocates of infant baptism, I mean M. Rulichius and M. Glaneus, confess that also at that time (about A. D. 538), there were persons who sought to abolish infant baptism; from which it appears that the troth of baptism upon faith could not be suppressed to such an extent that it did not, according to opportunity, manage to raise its head; and that, on the other hand, the error of infant baptism did not triumph to such a degree that it did not have its opponents when opportunity offered. Thus blooms the rose among thorns, Cant. 2:2. God remains faithful to His promises, Ps. 33:4. Christ is with His church even unto the end of the world, Matt. 28:20.

About A. D. 542. Justus Origelitanus says (in Cant., Bapt. Hist., page 469), "They that are baptized in the name of Christ, are filled with the Holy Ghost." Doubtless, this has reference to Acts 3:37, 38, where Peter says to those who inquired what they must do to be saved, "Repent, and be baptized every one of you, in the name of Jesus Christ... and ye shall receive the gift of the Holy Ghost;" which certainly was not spoken to infants.

Again, "The fair church of Christ," says Justus,"is cleansed by the washing of water (that is, by baptism).";

Thus also Paul speaks, Eph. 5:26, saying that Christ has cleansed His church with"the washing of water by the word;" whereby he indicates that the believers of whom he speaks were cleansed not only with the washing of water (that is, baptism), but also by the Word, that is, the doctrine of the Gospel; upon which passages Justus has based his declaration, though he, for the sake of being brief, it seems, is silent about the Word.

Again, "They have ascended," he says,"from the washing of water, when they, having received the forgiveness of sins by baptism, have increased in:Christ.";

His speaking here of ascending, that is, climbing up from, the washing of water, and of increasing in Christ, clearly shows that he does not speak of infants, but of persons who have the ability to climb up from the washing of water, and to increase in Christ, which is peculiar to believers only.

He then gives some additional testimony, in the same place, corroborative of the point we have in view; but as it is expressed in almost the same language as that quoted above, we pass it by, so as not to repeat the matter.

About A. D. 545.-Or immediately after Justus Origelitanus, Olympiodorus is placed, who speaking of baptism, says, "The spiritual birth, which is effected by the washing of regeneration, resembles the death (of Christ) in that those who are regenerated, in this divine washing, are buried with Christ in Baptism." Bapt. Hist., 469, from Olympiodor., in Eccles., cap. 3.*

Certainly, this is clearly following, though in other words, that which the apostle presents to the consideration of the believing Romans (Rom. 6:3), where he asks them whether they knew not that they all who were baptized into Jesus Christ, were baptized into His death; that like as Christ was raised up from the dead by the glory of the Father, even so they also should walk in newness of life. We need not say anything further in regard to this, since the matter as to what persons and what baptism are here spoken of, is selfevident.

About A. D. 548.-Or 550, it is related, that one Peter, as well as one Zoroaras, defended Anabaptism; but as to how and in what manner it was done, whether they rejected infant baptism, or whether they recognized no other baptism than that upon faith and administered in their own church, or otherwise, of this I find no other account than that recorded in Bapt. Hist., Page 472,

* Olympiodorus (in Eccles., cap. 9), says, "Through the washing of regeneration white robes are also given us, which doubtless remain clean as long as we refrain from the evil of sin."-Bapt. Hist., page 474.