That it was then (because infants were unfit for it) abolished.

In regard to this, the writer who records it, has the following words to the shame of those who did so, "Cannot these foolish saints," says he"for the same reason, also abolish infant baptism, which is not a less, but; on account of the effectual regeneration, a greater sacrament, than the Supper?" B. H., page 308. He means to say: If the Supper, which it was customary to administer to believers after baptism, was abolished, when infant baptism came into vogue, because infants have not the ability to worthily prepare themselves for the Supper; how great a folly is it, then, that infant baptism was not also abolished for the same reason; seeing that not less, but more, is required for baptism than for the Supper, namely, an effectual regeneration? For which reason also baptism is a greater sacrament than the Supper. Certainly, this was a forcible argument in refutation of those who, having introduced infant baptism, had therefore abolished the Supper which used to be administered after baptism; and who considered infants better qualified for baptism than for the Supper.

About A. D. 980. Bapt. Hist., pages 578, 579. Vicecomes quotes from Simon Metaphrastes, lib. 1, cap. 5. the following occurrence, "That Theridates, with his wife and the chief persons of the land were baptized in the river Euphrates.";

Page 580."Greg. Martyr enjoined upon Theridates and those who desired)to be baptized, a fast of thirty days, then instructed them one after another, and thereupon baptized them in the Euphrates.",From Vicecom., lib. 3, cap. 6.

D. Vicecomes (lib. 1, cap. 14), relates how Namesius, came to the water, towards evening, descended into it, and was baptized, in the name of the Father, the Son, and the Holy Ghost. From Metaphr., in vita Steph. In lib. 3, cap. 3, he writes, how Odympius, with his wife, Exuperia, and his only son, Theodulus, in the night came to Sympronius, fell down at his feet, and said, "We have recently learned to know the power of Christ, that He is truly God. We therefore pray thee, to see that we receive baptism, in the name of Christ, whom thou preachest."' Sympronius answered them, "If you repent with your whole heart, God will be so gracious as to receive you as penitents." Then said Olympius, "This we will immediately do." From Metaphr., in vita Steph. B. H., page 579, num. 10.

Page 580, num. 14. "This same Olympius, when he desired to become a Christian, was bidden to break the idols with his own hands, to melt the gold and silver of which they were made, with fire, and to gather the poor, and distribute it among them. This, the writer says, Olympius faithfully did." D. hicecom., lib. 3, cap. 13.

NOTE.-Page 851, it is related of Placidus, his wife Trajana, and his two sons, how they went to the teacher., etc.; and how the latter instructed and eventually baptized them; changed their names; administered the Supper to them; wished everything good to them, and said, "Depart! -the true peace of Christ go with you." From Metaphr., according to hic.ecom., lib. 5, cap. 45.

Still other similar examples, which it would take too long to recount, are adduced in said place, and elsewhere, in the History of Baptism. The persons mentioned in all these examples, those who were baptized as well as those who baptized, we pass by without commenting on them; our object here being simply to show that said Simon Metaphrastes, who is stated to have lived and written about this time, described the foregoing matters as good and praiseworthy examples of the believing, baptized Christians, and left them to posterity, for instruction.

About A. D. 1000.-Or at the close of the tenth century, there is noticed in Jacob Mehrning's History of Baptism, Fulbertus Carnotanses, who compares the descending in baptism to the burying of Christ in the earth, and the arising from baptism to the resurrection of Christ from the grave, or, properly speaking, to the awakening of Christ to life.*

His own words can be found, translated into German, page 581, from Fulbert. Carnot. in Epist. ad Adcodatum. Herewith we conclude our account of baptism in the tenth century, and proceed to the pious martyrs who suffered in those days for the name of Jesus Christ.

* what Fulbertus says, in this comparison, of baptism, is, as far as the sense is concerned, identical with that which Paul, Rom. 6:4, declares of the baptism of believers, saying, "Therefore we are buried with him by baptism unto death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.";

AN ACCOUNT OF THE HOLY BAPTISM IN THE ELEVENTH CENTURY: A SUMMARY OF BAPTISM IN THE ELEVENTH CENTURY

[In the beginning of the eleventh century, the celebrated Anselm is introduced, who declares that baptism is the"fulfilling of all righteousness;" that the baptis~ of Christ is a"washing of water in the word;" that everyone, in his day, was baptized in the name and the faith of God; that believers were then baptized upon, or in the name of Christ; that the adults had first to be instructed in the Christian doctrine; that after baptism one must not again lay the foundation of repentance from dead works, Heb. 6:1-3; that believers are brought into the church of Christ (understand, through baptism); that the twelve Ephesian men (Acts 19) were rebaptized by Paul.