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Yea, recently, to many of our fellow believers, on account of the same belief, as will appear more fully in the sequel of this history.

We shall, therefore, commit these people to God. Whether they agreed in all other points with the common Anabaptists, we are not able to show; it suffices us that they, though called Romanists, opposed the belief of the common Romanists, and that they approach very near the truth in important points, especially in the article of baptism. With this we will leave them, and proceed to other testimonies.

About A. D. 772.-We quote the following from Bapt. Hist., page 515, "Those who had come to adult years, had to be instructed first in the Christian doctrine, and were then examined before baptism., "Wittikind became a catechumen, was instructed in the faith, and then baptized with Albion., "They had to say the creed and the Lord's Prayer." Syn. Ang., crap. 2., "The teachers had to instruct the people, how to renounce (Satan) at baptism, and what to believe." Syn. Turon., cap. 18.

Page 516, "They had to be tolerably instructed in the doctrine of Christ, and be given to godliness, for (in the council of Arles) it was enjoined' upon the leaders to teach them.", "They used to renounce the devil and his works; which works are-murder, fornication, adultery, drunkenness, and such like; the pomp is pride, presumption, vanity, vainglory, temerity." Syn. Tur.

Certainly, these were all wholesome and good rules, approaching very near the apostolical teachings; hence we accept them as good instruction in this iron and corroded age. It is achieving a good deal, if one who stands at the point where many crooked roads meet, takes the right, or, at least, the best one. That these people who observed said rules, were entirely free from error in other points, it is not our intention to maintain. He that walks amidst the darkness of night, can easily miss the way; so also they, living as they must, in the darkness of popery, could easily be misled in this or that point. We let God judge them, being content with this, that through the darkness we have seen the rays of their knowledge and good practice.

A. D. 781.-This is the year which is mentioned by different writers as the one in which the farfamed Carloman, though he had accepted the Christian faith himself, presented his son, who was then several years old, and whom he had up to this time left unbaptized, for baptism, which was administered to him in the city of Rome, on Easter; likewise his daughter Gisla, of whom it is stated that she was baptized the same year, at Milan, by the Bishop or teacher Thomas. Bapt. Hist., page 523, H. Montan. Nietigh., pages 80, 81, from Centur. 9, Magdeb., cap. 4, Annal. Francor. Regino., lib. 2, Adon. Aetate, 6.

From this manner of proceeding it appears; that at this time no such reasoning obtained, as was afterwards, and had also previously been, resorted to by those of the Roman church, who commanded parents, on peril of their salvation, yea, on pain of damnation, to have their children baptized. But those who took a proper view of the matter, and esteemed the command of Christ more than the decrees and statutes of men, did not allow themselves to be intimidated by these threats, but deferred the baptism of their children, till they, having grown up, accepted.the faith, and themselves desired to be baptized thereupon.

We say nothing respecting Carloman, the father here spoken of, neither of him who baptized his son, and would conclude neither this nor that touching their life and faith; we simply commend.their action in this matter; on the one hand, that the father, though he had professed Christ, and was called a member of the church, left his son and daughter unbaptized, as an evidence.that he considered infant baptism (as a human invention) useless; on the other hand, that those who baptized them, did not censure this course, but rather assented.to and confirmed it with the deed, which is the more evident from the fact that the ordinance was administered with great pleasure, yea, joy, as history tells us.

About A. D. 792.-Albinus teaches on John 1 (Bapt. Hist., page 505), that baptism is to be received with faith. He writes, "It is aptly said that the forerunner of our, Lord baptized in Bethabara; for Bethabara signifis a house of obedience, that they should all through the obedience of faith. come to the baptism of Christ.";

This Albinus, surnamed Flaccus, was a remarkably learned and beloved man of that age, but nevertheless called ignorant, and hated, by his adversaries. In his confession he was greatly opposed to the common belief of the Roman church, especially in the matter of baptism. In baptism he required faith, regeneration, and newness of life, declaring that these were the means to receive it worthily; which things, though highly spoken of with the mouth, yet in infant baptism are practically ignored.

In the defense of his belief he was bold, regarding, it seems, neither the hatred nor the favor of the people, so that, besides what we have just mentioned, he left various excellent things concerning the baptism of adults; of which we will present a few instances.

On John 15 (page 509) he says, "Why does not the Lord say: Ye are clean because of the baptism in which ye are washed? but says: Through the word which 1 have spoken unto you. For, taker away the Word, and what is the water, but water? When the Word meets the element, then it becomes a sacrament. Whence derives the water the power, that, though it wets the body, the soul is purified, if the Word does not effect this? But this is not effected, because it is spoken, but because it is believed.

In baptism there are three visible things: 1. the