A. D. 814-In the days of Louis the Pious, the first of this name, who began to reign with the

* A.D. 812, disputes began to arise in the Roman church, concerning transubstantiation, or the changing of the bread and wine into the sacrament; so that the custom of the holy Supper was converted into idolatry. P. J. Twisck, Chron., 9th book, page 279, col. 1, from Chron. Mich., 2d part, fol. 175, Zegh., fo. 245. year 814, there lived and wrote the celebrated Haimo, of whom various praiseworthy things concerning baptism upon faith are still extant.

Haimo, on Matt. 28:19, (Bapt. Hist. page 561,) writes, "In this place the order how to baptize aright is pointed out to us; in which it is ordained, that teaching must precede baptism, for he says

'Teach all nations;' and then adds: 'baptizing them.' He, then, that is to be baptized, must previously be instructed, that he may first learn faith, which he shall afterwards receive in baptism.";

How could any one give clearer testimony concerning the true baptism of Jesus Christ? How, also, could anybody more plainly reject infant baptism, than by such a declaration? Every word emphatically says it.

He begins with Matt. 28:19, where the Lord says, "Go ye therefore, and teach," or, in other words make disciples of; which he explains thus

"that teaching must precede baptism;" for the Lord first says: teach, and then, baptize, and that therefore he that is to be baptized, must first be instructed, and learn the faith. Certainly, these are things which pertain only to the adult and intelligent, hence it would be sinning against the truth to apply them to unintelligent infants.

Haimo (Sean. Domin, 12, Trinit., page 564) says, "Since those who are baptized, must first be enlightened with the grace of the Holy Spirit, then instructed by the teachers, and finally called to confess the faith, hence arises the custom that," etc.

This accords fully with the preceding; fox he declares the same still more plainly, since here not only instructing is joined to baptizing, but the illumination of the Holy Spirit, the instruction of the teachers, and the confession of the faith are connected with, yea, required before baptism; which is so clear, according to the purport of the first declaration, that it is unnecessary to add another word; the impartial may judge. As to what he further says in the same place, concerning the touching of the tongue, the saying of the word Hephphatha, etc., we leave as it is, neither praising nor censuring it, since it is of little consequence, if the truth and the signification of the matter is rightly preserved.

Haimo, on Rom. 1 (page 542), writes, "At the time of baptism we confess that we believe on God the Father, and on the Lord Jesus Christ, and on the Holy Ghost; likewise, that we renounce the devil and all his pomp and works. If we observe this thus, we belong to God in faith; but if we do not, we are convinced of unbelief."*