# Further Observations Concerning The Deplorable State Of The Worship Of God In This Century. · Page 4 of 8

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Moreover, Smaragdus required of the candidates
for baptism, not only the truth of the faith, but also
regeneration, as appears from his comments on
John 3, where he says: “He that is regenerated
through water and the Spirit, is invisibly changed
into a new man, and from a carnal man is made a
spiritual man; and he is therefore rightly called,
not only spiritual, but also spirit.” B. H., p. 573,
num. 11.

In this passage again there are several things
mentioned, which indicate nothing else than that
he is speaking of the baptism of adults. For, besides
that the words, John 3, were not spoken to
an infant but to Nicodemus, a master in Israel, the
circumstances adduced by Smaragdus in regard to
it also indicate, that it is to be understood of none
but adult persons. For, what else does he mean to
say by the word regenerated, than that the baptized
person who has previously truly prepared himself for
baptism, gives up his old, earthly birth, and becomes
a new creature? Thus also, when he says
that the baptized person is changed into a new
man; for, how shall any one be changed into a new
man, who was not an old man before? And also,
when he adds, that such an one, from a carnal man
is made spiritual; for, how is it possible, from a
carnal man to become spiritual, if one has not previously
been carnal or lived after the flesh? Therefore,
to become spiritual, does not simply mean, to
receive the Spirit of God, but to live after the Spirit,
in the fear of God, and in all the Christian virtues.
Gal. 5:21–24.

This being so, we will leave the testimony of
Smaragdus and proceed to others of his cotemporaries,
who held the same belief and left it to us in
their writings.

A. D. 952.—It is stated that in the time of the
Emperor Otho the Great there lived and wrote, in
Greece, a very virtuous and learned man called Theophilact,
who, writing on various matters of faith,
also makes mention of baptism, not differing herein,
as far as we have been able to ascertain, from the
Anabaptists of the present day, but agreeing with
them very well on the subject of baptism upon
faith.

Bapt. Hist., page 571, Theophilact on Luke 15,
says: “As many of us as have been baptized have
put on Christ.”

These are the words of Paul, Gal. 3:27, which
the apostle does not speak to infants, but to the
believing saints of the Galatian church, namely, that
they had indeed, become children of God by faith,
but had put on Christ by baptism.”

Continuing he says: “Then he puts on our hand
(namely, to us who through baptism have put on
Christ) the ring, the seal of Christianity, which
works in us.” Again: “Every one that is baptized,
is also made a child of God, yea, readopted
as such; he is also, when he is washed from sin,
made a partaker of the fatted calf, and becomes the
joy of the Father and his servants, the holy angels
and men, even as one that has arisen from the
dead, and who was lost, and is found.”

He here compares the candidates to the prodigal
son who, repenting of his evil life, arose to go to
his father, to seek grace, and was received by him
with outstretched arms. Thus, he would say, it is
also in baptism: The sinner seeks grace, confesses
his sins, manifests sorrow for them, yea, prays and
supplicates for forgiveness. God, the Lord, who is
the true Father of all men by reason of creation,
meets him, embraces him with the arms of his grace,
yea, pardons all his past sins, and, in token thereof,
commands one of his servants to baptize him. This
he compares to the putting on of the ring, saying:
“Then he puts on our hand the ring, the seal of
Christianity.” What he further says concerning the
killing of the fatted calf; and the joy of the Father
and his servants, has regard to the joy that is in
heaven over the repentance of such a penitent (and
thereupon baptized) sinner, which is greater than
over ninety and nine just persons, which need no
repentance. Luke 15:7.

Hence, when Theophilact compares the candidate
for baptism to the prodigal son, in the manner
shown above, it is evident enough, yea, as clear
as midday, that he is treating of no other baptism
than the baptism of adults, and this of such adults
as manifest sorrow for their past sins.

Page 572. Theophilact on John 8, says: “Since
Christ came to take away the sins of the world, we
can obtain remission of sins in no other way than,
by means of baptism (however properly speaking
243
the blood of Christ is the effective cause of the
remission and taking away of sins), yet it is impossible
that he that has not believed, be baptized
(aright); hence, the unbeliever must afterwards die
in his sins, for he has not put off the old man, because
he has not been baptized.”



## Original source

[Read this passage on Project Gutenberg](https://www.gutenberg.org/cache/epub/65855/pg65855-images.html#Page_243)

[Edition details](https://www.gutenberg.org/ebooks/65855)

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