# Further Observations Concerning The Deplorable State Of The Worship Of God In This Century. · Page 1 of 8

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“As far as regards the preceding century, I cannot
speak of any improvement, inasmuch as the
secular affairs manifested themselves with much
commotion, strife, misery, and distress. Papal dominion
prevailed more and more. The idolatrous
ceremonies were very prolific; the baptismal water
was consecrated; the oil was prepared by the bishop
alone, two days before Easter, as well as imparted
to others; the Supper, or sacrament, was administered
nearly every Sunday, at an altar or table prepared
for this purpose. Excommunication or the
ban of the church was used very frivolously, not
only against common people, but also against emperors,
kings, and princes. The punishment imposed
upon penitents consisted much in abstaining
for seven years from certain food, meat and wine,
or in the giving of alms, building of churches, founding
of cloisters, and other like inventions and burdens,
240
according to the ability and mind of each
respective individual.

“It was taught, that the saints must be worshiped;
not that they should save the supplicants,
but that they should intercede, and ask God for
help for them.

“Holy people were presented, who had died before
the time of Christ, in the Old Testament, and
who, as it was said, had been in hell, yet without
pain—a strange notion and wicked doctrine respecting
the holy fathers.

“It was said that there was a purgatory, where
men had to atone after this life, and wash away sin
by suffering.

“The canonizing of ecclesiastical persons was
very common. The holidays instituted in honor of
the saints, were very many, and took away nearly
one half of the year. The images and graves of the
saints were greatly esteemed. Kings, princes, lords,
ecclesiastics, and laymen, made pilgrimages to
Rome, St. Jago, Jerusalem, and other places, where
the bodies or bones of the saints were buried or preserved,
as though dead bones without spirit, could
impart life or benefit.

“The sick would confess to the ear of the priest,
and thereupon receive the sacrament of the unction;
after which they departed in full assurance, though
without any good resulting from it.

“The dead were buried with the ringing of bells,
with tapers and torches, with much singing, with
masses, vigils, and prayers for their souls, etc.”
P.J. Twisck, Chron., 10th book, page 361.

Thus, the tenth century was utterly corrupted
through the superstitions of popery; but, as in the
dark midnight the stars still sometimes give their
light, so it was also here; for, that the marks of the
true church might not be swallowed up entirely in
the darkness, some, though but few, manifested
themselves, who, in one and the other point, but
principally in the matter of baptism, showed, that
they, as regards the matter itself, did not differ from
the institution of Christ and the practice of his holy
apostles; which can be gathered from the writings
they have left.

About A. D. 910.—Or very close to the beginning
of this century, the ancient writers place Giselbert,
a man of learning, but accused of strange
opinions by his adversaries; whom the emergency
of the time compelled to stoop and hide, under the
ravages of popery. He, though others have regarded
him as a member of the Roman church,
opposed, apparently as much as lay in his power,
the Pope and the Roman church, and this not a
little in the matter of baptism. For, while the Pope
and the Roman church generally taught that it was
necessary, yea, upon pain of damnation, to baptize
the infants, notwithstanding they have not, and
cannot have, either true regeneration or a good will
[intention], which are nevertheless required of candidates
(Matt. 3:7,8), he taught that it is indeed
necessary to salvation, to be baptized, but that said
baptism must be connected with regeneration, and
a good intention; which things, besides the grace of
Christ, he considered the chief means to salvation,
so much so, that any one who had these virtues,
though he were not baptized (that is, if there had
been no opportunity), could nevertheless be saved
because of the grace and power of God. Of this,
there is, among others, the following annotation in
Jacob Mehrning’s History of Baptism, page 567.

Of the necessity of baptism.—Giselbert (Alter. 1),
says: “It is true, God can save; yet, man cannot
be saved without baptism; (that is, that baptism
which is accompanied with regeneration, as the following
words declare), for thus says the author of
this sacrament himself: ‘Except a man be born of
water and of the Spirit, he cannot see the kingdom
of God.’ It is, however, not in the power of man,
to reject this way, and to choose to salvation another.
However, it is in God’s power, if man cannot
obtain this means (baptism), to accept graciously
his good will.” Cent. Magd. X., cap. 4.



## Original source

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