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We will not enlarge on what the writer has added here, but turn to words of Anselm, which we cannot view without plainly seeing that he treats of the baptism of, the believing and penitent;, for, when he speaks of the adults; of those who were first instructed in the Christian doctrine; of those who, having lived in wickedness, becoming converted; of those who desired to be baptized; of the seven days' fast imposed upon them; of the considerable time prescribed the catechumens who were to be baptized, etc., it is clearly expressed thereby, that the baptism of which he here speaks, is far different from the baptism of infants, since these things can in no wise be said of them.

On page 593, num. 5, D. Vicecomes quotes, lib. 2, cap. 4, the following language of Anselm on the words of Paul, Heb. 6:1-3:-"We will not lay again the foundation of repentance from dead works, and of faith toward God, of baptism, of doctrine, etc., that is, the doctrine which was delivered to you in the beginning.";

He explains the words of the apostle (Heb. 6:1-3), which, as every one knows, were written to the believing Hebrew brethren, who, having accepted Christ at the beginning of their faith, had had the same sealed through baptism. They are here exhorted to constancy in the faith accepted, and that they should not return to the principles of the Christian religion, upon which they had been baptized, but must go on to the perfection of the same. This is what Anselm, from said words, sought to impress, in his time, upon his fellowbelievers in the faith, to the end, that they might observe their baptism and the confession of the same, to the honor of God, the edification of their neighbor, and the salvation of their own souls.

On same page, Vicecomes, lib. 5, cap. 35, Anselm, on Luke 2, says, "Even as Jesus, after the purification, was brought into the Temple, so those who become believers, are brought into the church of Christ.";

When he speaks of those who, becoming believers, are brought into the church of Christ, he has respect to such as, having been baptized upon faith, are through this means, recognized and received as members in the Christian church; for this is the purpose for which this passage of Anselm is adduced in Bapt. Hist.

As to the twelve Ephesian men, of whom we read, Acts 19:1-5, who had been baptized with the baptism of John, he asserts in his explanation on Matt. 3, that they were rebaptized by Paul, assigning as a reason of this, that the baptism of John could not properly give remission of sins, because the blood of Christ which blots out sin, had not then been shed; again, because John, who was a forerunner of Christ's preaching, was also (according to his explanation) a forerunner of baptism.

About A. D. 1024, close to, or a little after, the time of Anselm, a place is given to one Algerus, who, though writing somewhat obscurely on bap ism, gives so much light on the subject, that an impartial Christian heart can readily decide from it, that, in said matter, he followed the evangelical truth, according to the doctrine of Christ and the practice of His apostles; in proof of which we will present a few examples.

In Bapt. Hist. page 583.-Algerus says (lib. 3, de Euchar, cap. 3), "Who can regenerate a child of the devil to a child of God, except God the Father? Who can justify sinners, except He who died for our sins? And, since everything which is done in baptism, is spiritual, who can perform it, except the Holy Ghost?";

He tells in the above place, whence baptism has its power, and whence its operations chiefly proceed; and certainly, he does not seek, find, or show it in the water, as is done by many who, at the present day, baptize infants, especially by the Romanists; but he seeks, finds, and shows it in the operation of God the Lord, whom he calls by the name of Father, Son, and Holy Ghost. To God the Father he ascribes, that He regenerates the candidate from a child of the devil to a child of God. Of the Son he states, that He, having died for our sins, justifies sinners when they are baptized. Of the Holy Ghost he says, that, since all that is done in baptism, is spiritual, so all that is effected in baptism, is spiritually performed by the Holy Ghost. Now, let everyone judge, without prejudice, whether such operations can have place in infants, or in adults (when they are baptized); and we are confident that the instant reply will be, that not the former, but the latter, is conformable to the truth.

Page 585, num. 9. Of the power and benefit of baptism, Algerus says (lib. 3, de Euchar., cap. 4,), "In order that the grace of God may abound over us, it has reference, in the sacramental form (namely, of baptism) not so much to worthiness and respectability, as to their equal fitness'; for, as water quenches, cleanses and purifies, better than all other liquids, even so baptism quenches the lasciviousness of the flesh, and washes off the impurity of sin, of actual sins as well as," etc.

Here, again, several things are mentioned, which are not applicable to infant baptism, but speak sufficiently against it. For, in the first place, when it is here said of the grace of God, that it has reference, in the sacramental form (namely, of baptism) not so much to the worthiness or respectability, namely, of the persons to whom the sacramental form, or baptism, may be administered, as to their equal fitness; there is certainly indicated, in the candidates, some fitness to which the grace of God has regard; but what fitness can there be in the candidates, to which the grace of God may have regard, if it is not faith in Jesus Christ, true repentance, obedience to God's commandments, and such like things as are requisite to baptism?

In the second place, when it is averred in said passage"that baptism quenches the lasciviousness of the flesh, and washes off the umpurity of sin, of