Further on in the same apology or defense, Justinus writes these words: “But we, after he who, being convinced, has become of one mind with us, is thus washed, we lead him to those who are called brethren, where they are assembled, ardently offering up the common prayers, for ourselves, for him who is enlightened, and for all other men, wherever they may be; that we may be worthy to be disciples of the truth leading indeed a good conversation, and be found observers of that which is commanded us; in order that we may obtain eternal salvation.” _H. Mont. Nietighz., page 7, ex Justino._ This is the third citation from Justinus, from which it appears certainly no more, than from the first two, that he mentions any other baptism, than that upon faith and repentance. For, when he says: “After he who, being convinced, has become of one mind with us, is thus washed, we lead him to those who are called brethren,” he gives to understand with this, that those who were washed, that is baptized, must first be convinced, and consent to the doctrine, which agrees with Christ’s command, Matt. 28:19: “Go ye therefore, and teach (or, make disciples of) all nations, baptizing them,” and mark: “Preach the gospel to every creature. He that believeth and is baptized shall be saved.”[88] [88] In the year 141, Justinus taught that in matters of controversy we must judge from the apostolic writings. _In the 119th question._ Also, that the true church of Christ must not be known (is not distinguished) by the great number of members, but by the doctrine. _In the answer to the first question._ Also, in the _Geslacht-register der Roomscher Successie_, second edition, 1649, _page 114_. Jacob Mehrning, in his account of baptism in the second century, cites from the _Centurien van Mægdenborg_ the following words: “The teachers of the church of that time held, that regeneration was effected through baptism and the word, to both of which together they ascribed a power, namely, the forgiveness of sins, which required repentance from adults.” Many clear testimonies concerning this are found in Justinus. In the disputation with Tryphon, the Jew, he writes: “Through the washing of water of repentance (Wasserbad der Busse), and the knowledge of God, which has been instituted for the forgiveness of the sins of the people, as Isaiah says, we believe and feel assured, that this is the blessed baptism, which was proclaimed in former times, and that this alone can cleanse the penitent, yea, that this is a water of life.” A little further on he calls baptism a spiritual circumcision acceptable to the merciful God. And in conclusion he says: “Through water and faith, the regeneration of the whole human race is effected.” _Jac. Mehrn., Baptism. Histor., 2d part, on the second century, page 202._