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baptisms: 1. In the water only, as was John's baptism. 2. In fire and the Spirit, with which the apostles were baptized on the day of Pentecost. 3. In water and the Spirit, which baptism then obtained in the church. 4. In the shedding of the blood with which the Lord Himself and all the holy martyrs were baptized.

These four different baptisms can pertain to none but the intelligent and believing; for, as regards the first, namely, John's baptism, it is expressly stated that those to whom it was administered, confessed their sins and repented. Matt. 3:6, 8, 11. As to the second, namely, the baptism of fire and the Holy Ghost, which was administered to the apostles by God Himself from heaven, this did not at all relate to infants, seeing that all who were thus baptized, spake with tongues and magnified God. Acts 2:3, 4. Concerning the third, namely, the baptism in water and the Spirit, which then obtained in the church, this likewise could not be peculiar to infants, since the fruits of the Holy Ghost, without which the Holy Ghost cannot be, do in no wise appear in them. See Gal. 5:22. Respecting the fourth, namely, the baptism by the shedding of blood, this, according to his statement, is peculiar only to Christ and the martyrs; consequently it cannot be regarded as applying to infants, for these do not even know of confessing Christ, much less of suffering one's blood to be shed for His name's sake, and of dying in constancy.

Continuing, he shows in the same place (Rom. 6) that in him that is to be baptized, there must be three invisible things: 1. Faith. 2. The soul, which is washed from sin. 3. The Holy Ghost, by whose co-operation the forgiveness of sins is imparted. We would explain these things more fully; but since this is a passage expressed in almost the very words which Albinus, in the preceding century, for the year 792, wrote (on John 15), of which, we gave an explanation, we will, to avoid repetition, take leave therefrom, referring the reader to said explanation.

Haimo teaches, on Canticles 4 (page 544), that all who desire to become brethren must be baptized, saying, "Without the washing of baptism, no one can be a true believer.";

What else is this than what the holy Scripture teaches, namely, that in baptism we put on Christ? and that by faith (which is professed in baptism) we become the children of God? Paul says, "Ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized have put on Christ" (Gal. 3:26, 27).

But someone may think: Haimo speaks of becoming brethren by baptism; whereas Paul speaks of becoming children of God, of putting on Christ, etc. True, beloved reader; but who, with only a little experience in the holy Scriptures, knows not that to be a child of God, or to be a brother of the church of Christ, is one and the same thing? Cer ainly, it is the same; for the same Spirit that make us children of God, also makes us brethren of Christ, yea, joint heirs with Him. Rom. 8:15-17. For this reason, Christ calls them both His brethren and His children, saying, "I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee." And again, "Behold, here am I and the children which God hath given me." Hell. 2:12, 13. Who now shall say that Haimo, who calls the baptized, brethren, and Paul, who terms them children of God, contradict each other? Their accordance is sufficiently proved, and at this we will let it rest.

Of the dignity of baptism, Haimo, on Hos. 2 (page 547), says, "Baptism is sanctified by faith in the sufferings of our Lord.", "What doth hinder me to be baptized?" said the Ethiopian to Philip. Philip replied, "If thou believest with all thine heart, thou mayest" (Acts 8: 36, 37); indicating that, in order to receive baptism worthily, sincere faith is required, by which baptism is sanctified, which is just what Haimo has expressed in the above words; and thus his words agree with those of the holy Scripture which we have quoted.*

The righteous, Haimo says, on Ps. 38 (page 548), "Live in baptism, in which they die unto sin and the. world.";

Again, on Ps. 136, he says, "By the Red Sea we understand holy baptism, which (so to speak) is red, being sanctified through the blood of Christ," and a little further on, "By the impartation of the same, the believers begin (to proceed) in the way by which they come to God.";

On Zech. 13 he says, "When we receive the faith, we are regenerated in Christ, and in baptism we are washed from all our sins; and they that through faith are regenerated in baptism, are made children of God.

Again, on Cant. 1, he speaks thus, "As Israel was preserved in the Red Sea, but Pharaoh drowned, even so the church of the Gentiles, by baptism, is delivered from the bondage of the devil, and led into the true land of promise, to the liberty of the Gospel; thus she who was formerly an handmaid of iniquity, is become a friendt [beloved] of Christ, cleansed and washed, by baptism, from the filth of sin.";

These passages are like the jets of a fountain, which, though they shoot forth in different places, proceed from one source. In the first passage, it is said of the righteous, that they"live in baptism, yea, die unto sin and the world." The life spoken of here signifies a spiritual life, and is contrasted with death, which comes by sin; the dying unto sin and the world, signifies a forsaking and renounc-

* The following passages by Haimo from Ps. 38, to Cant. 1, are apparently quoted by Idiota.-Bapt. Hist., pages 547, 548.

* In the Dutch translation of the Bible, in the Book of Canticles, the word corresponding to"love, whenever this is applied as a term of endearment to the church, by Christ, is"vriendinne," i. e., friend; hence the allusion is not so apparent in the passage as translated here into English.-Translator.