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sight, hearing, smelling, tasting and feeling, we are redeemed through the grace of God, by the washing of the living fountain of water (that is, waterbaptism). But the forgiveness of previous sins is not enough, if we are.not diligent to lay up good works: for, otherwise, the devil who was gone out of the man, finding him empty of good works, returns, manifold, and makes the last state of that man worse than the first.

Hence, when Angelomus here speaks of the sins which before baptism were committed through the senses, as, through the sight, hearing, smelling, tasting, and feeling, he certainly indicates thereby, that the persons of whom he speaks, are not unintelligent infants, seeing these can neither use nor abuse their senses, and, consequently, as long as they lack the knowledge and power, they can not sin with them..

Hence it also appears that the baptism of which he speaks, is not infant baptism; for this can have no regard to sins committed previously through the abuse of the senses. The baptism in question, then, is such a baptism as is received by persons who can lay aside previous sins, and lay up good works; who also give no room to the devil gone out of them, that the last state may not be worse than the first; for of all this, Angelomus speaks. We will, therefore, leave this, and proceed to other testimonies serving the same purpose.

A. D. 840.-That at this time not only baptism, but also various other articles of Christian doctrine were maintained contrary to the belief of the Roman church. P. J. Twisek indicates, in his Chronijk., for the year 840, with these words, "Bertram, a courageous and learned man, now vigorously assailed the doctrine of transubstantiation, in a remarkable book, dedicated to the King of France. H.eymon, Bishop of Halberstadt, also contended against this doctrine, and wrote much of baptism, the Supper, justification, good works, and of the church and her office, in opposition to the opinion of the papists. Also Walafrid opposed the new doctrine of the Romanists very vigor -ously.* P. J. Twisck, Chran., 9th book, page 286, eol. 2, and page 287, col. 1, from Joh. Munst., fol. 129, and 132.

A. D. 841.-It is recorded that at this time, in the reign of the Emperors Louis and Lothaire, a council was held at Paris, concerning which it is written (chap. 6), "In the beginning of the holy church of God, no one was admitted to receive bap-

* About this time, Bertram taught, in his book of the"Body and Blood of Christ," concerning the words, "This is my body," that this is to be understood figuratively, and that in the Supper, the faith is presented somewhat differently than the eyes externally see, and the taste perceives; also, that the bread and wine are figuratively the body and blood of hrist, and represent to, or keep before us, the remembrance of the sufferings and death of Christ.-Sam. Velt., Geslacht-register, pages 126, 127.

In the Scythian church, (A.D. 840), writes Valfrid Abbas, they used the common mother tongue, and taught that images should not be worshiped 4r honored; that the paschal lamb should not be consecrated; yea, that it was better to aid the poor, than to decorate the churches.-P. J. Twisck, Chron., 9th book, page 286, col. 2, from Casp. Grev., fol. 277. ism, who had not previously been instructed in the faith, and in the mystery of baptism, as is testified by the words of Paul, Rom. 6:3: 'Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?' which passage of the apostle has reference to the sacrament of baptism.";

In the council of Laodicea (Tit. 46), it is also written, that"those who desire to come to baptism, shall learn the faith, and recite the same to the bishop or teacher, on the fifth day of the great week.";

Again (Tit. 47), "That those who were baptized in sickness, shall, after recovery, diligently study their faith and know what great grace they have received; which words plainly indicate, that those who attain to the Christian faith, are also previously instructed concerning said faith and the mysteries of baptism. But now, sad to relate, also the infants of Christian parents are baptized, who, on account of their tender age, cannot comprehend this matter, which to learn even persons of understanding must exert themselves diligently, and which, owing to the negligence of some, has gone out of use in the Christian church. Oh, what great neglectl Oh, what great mischief." Jacob Mehrning, Bapt. Hist., page 538.

About A. D. 842.-It is stated that at this time a number of slaves who had become converted were baptized, yet not in the Roman manner, nor in the Roman language, as was customary with the Roman church, as well as with all other churches which adhered to the Roman see; but in a different manner and in another language; so that it appears from this occurrence that this church must hive been separated from the superstitions of the Roman church not only in forms, but also, as may be inferred, in faith and practice. To this, the following annotation (Bapt. Hist., page 552, nuns. 9), among others, has reference, "They (those of the Roman church) used the Roman language not only in Italy, but also in other regions that were subject to the papal power; but that baptism was administered also in other languages, is proved by the history of the conversion of the slaves."* Ex. Historia Sclav.

About A. D. 848.-That the instruction of novices, before baptism, obtained also at this time, Jacob Mehrning, Bapt. Hist., pag 550, informs us with these words, "The adults had (then) to be instructed in the faith, and were catechized before baptism, as has been proved above, from Rabanus, Haimo, and others; thereupon they had to confess the faith, as Rabanus (lib. 1, de Cleric. Institutione, cap. 27) relates. They were asked, whether they believed in God the Father, the Almighty, and on His only Son, our Lord, and on the Holy Ghost, a general (Christian) church, forgiveness of sins,

* A.D. 843.-Christus I,upim, at Ferrara, refuted the new Roman doctrines concermng purgatory, matrimony of priests, and other points.--'P. J Twisck, Chron., 9th book, page 288, col. 1, from Catal. Test., fol. 103.