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amples, confident that, if you judge impartially, you will concur with us, or, at least, assent to it.*

In Bapt. Hist., page 582, from Cent. Magd. XL, cap. 4, of baptism, Anselm teaches on Matt. 3, that baptism is necessary, and says, "Baptism is a fulfilling of all righteousness; a man may be never so righteous, pious, benevolent, abstemious, and chaste, yet, it avails him nothing, if he lacks the grace of holy baptism.";

It is evident that Anselm has regard here to what Jesus Christ our Saviour said to John, when the latter refused to baptize him with water."Suffer it to be so now," the Lord said,"for thus it becometh us to fulfill all righteousness." Matt. 3:15; which took place, according to Luke 3:23, when Jesus began to be about thirty years of age, and the people, who came from Jerusalem, were baptized by John in Jordan.

It having been observed then that Anselm has regard to the baptism of Christ, and that Christ calls it the fulfilling of all righteousness, it is manifest, that he does not speak of infant baptism here, since in the same no righteousness at all, much less, all righteousness, can be fulfilled; which is the more obvious, when he says, in the same place, that however righteous, pious, benevolent, abstemious and chaste one might be, it would avail him nothing, if he lacked the grace of holy baptism: for, righteousness, piety, etc., are not exercises or works of infants, but only of intelligent, yea, of devout persons.

Oil the same page, Anselm, on Ephes. 5, says, "The baptism of Christ is a washing of water 'in the word; if you take away the water, it is no baptism; if you take away the word, it is likewise no baptism.";

What else is indicated thereby, than that the Word of God cannot be separated from baptism? which Word of God, in baptism, does not consist simply in this, that a few words, of holy Scripture are pronounced in or over baptism, or over those who are baptized; but that the word of faith is preached to the candidates, before and at baptism. Xlark 16:15, 16; Rom. 10:8.

On page 583, nunl.. 6. Anselm (Enarrat. in Evang.) says, "That the Father was heard in a voice; that the Holy Ghost descended in the form of a dove; and that the Son, in His humanity, was baptized; this clearly indicates the Holy Trinity, in whose name and in the belief of which, everyone of us is baptized.";

Here he again has reference to the baptism of Christ, concerning which the holy evangelists state, that, when He, being about thirty years of age, was baptized, the heavens were opened above Him;

* With regard to what is attributed to Anselm, concerning the suspicion in reference to infant baptism, namely, that he (on Eph. 4 and Heb. 10.) agreed with Meginhard (de Fide at Gunth.), we let those say, who can show more evidence of it, than we have yet met with. In the mean time, we have weighty reasons, which induce us to show the contrary concerning him. The same is true also with regard to what he is said to have written, touching said doctrine, on Matt. 15; I Cor. 7, and in"Concordia Gratia, and lib. Arbitrii," _tc.; which things as well as the above, we leave without comment, reserving our explanation of them to ourselves.

that the Holy Ghost descended like a dove upon Him; and that a voice came from heaven (or, from God, His heavenly Father) saying, "This is my beloved Son, in whom I am well pleased." Matt. 3:16, 17; Mark 1:10,11; Luke 3:22.

All this, as has been stated above, can serve only as a type of the baptism of the adult, intelligent, and believing followers of Christ; which Anselm plainly indicates, when he says, "In whose name and in the belief of which, everyone of us is baptized." Notice, when he says,"Everyone of us," etc., he indicates. each severally and all in general, namely, all who belonged as members to the church of Christ; so that, according to the language employed by him, each and all among them were baptized, not only in the name of the Holy Trinity, but also in or upon the belief of the same.

On page 585, Anselm, on Rom. 6, says, "We are baptized into the death of Christ, that we, believing in His death, and following it, may live as those who are dead; but since we, through baptism, are dead to sin, we must not again live unto sin, so that it is necessary again to die unto it; for, we are baptized into the death, that is, in the likeness of the death, of Christ; that, as He once died, and ever lives, even so we, having once died to evil, should ever live to the good; and, as a dead person can sin no more; thus also we, if we have died with Christ, shall not let ourselves be entangled again in mortal sins.

The sense of the words of Anselm is this: that we must be careful, not to live in sin again after baptism, since the former sins, in which we lived, have died through baptism, and have been laid in the grave as it were, through the death of Christ. Hence, said words can only be applied to the baptism of the believing and penitent, but in no wise to the baptism of infants; because it is certain that the things indicated as requisite for baptism cannot exist in infants. For, how can baptism be, in infants, a dying of their former sins, when they have never lived in sin? How can.they have their sins buried, through baptism, into the death of Christ, who never could nor need die unto sin?

Thus, Anselm, in the afore-mentioned passage, speaks only of the baptism of the adult, intelligent, and penitent Christians, who, having died unto their former sins, had them buried through baptism into the death of Christ, to rise to a new life.

Page 588, num. 6, Anselm writes on Matt. 3, "The adults had first to be instructed in the Christian doctrine." S. Clement and others imposed upon those who had lived in wickedness, and, becoming converted, desired to be baptized, a fast of seven days, and sometimes more, as a preparation; moreover, a considerable time, before baptism was also prescribed to the catechumens who were to be baptized.";

N. B."Thus," says the writer who has noted this,"the light of the testimony of the truth shines forth brightly in the midst of the darkness of popery.";