# Further Observations Concerning The Deplorable State Of The Worship Of God In This Century. · Page 6 of 8

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Same page as above. Theophilact on John 3,
says: “It is not enough for the preservation of purity,
to be baptized; but one must also use great
diligence, that the image of the sonship of God,
which is represented in baptism, is kept unspotted.
There are many who have received, in baptism, the
grace of adoption as children of God, but who,
through negligence, have not remained children
of God unto the end.

Here he greatly laments the apostasy of the children
of God, namely, of those who, having been
baptized, and having received the grace of adoption
as children of God, but through negligence had
apostatized so that they, as he calls it, had not
remained children of God. Certainly, this was a sad
matter; but notwithstanding we rejoice that in those
times people were baptized upon faith (as has been
shown above), that they might receive the grace of
adoption as children of God; and that there were
yet persons (as appears from Theophilact) who taught
this doctrine and reproved the opposing abuses; to
which, has been our sole aim.

Page 575. Theophilact (on 1 Tim. 6, where the
apostle says: “Thou hast professed a good profession
before many witnesses”), writes: “This profession
takes place at the instruction of those who
are to be baptized; and we profess by it that we will
forsake Satan, and pitch our tent with Christ, that
we may fully adhere to him.”

244

How could any one speak more clearly and truly
of baptism according to the institution of Christ and
the practice of the apostles? He says here, that the
good profession of which Paul writes (1 Tim. 6:12),
took place at the instruction of those who were to
be baptized; by which he indicates that in his time
the candidates were not only instructed at and before
baptism, namely, in the Christian faith, but that
they were also required to make a profession of
what they believed, which consisted (as can be
gleaned not only from Theophilact, but also from
other writers of that time) of two parts: firstly, in
the confession of faith in God and in his Son Jesus
Christ; and secondly, in the renunciation of Satan,
the world, the flesh, and all its lusts.

Same page as above. Theophilact on Mark 1,
says: “All who came to be baptized by John, were
delivered through repentance from the bond of their
souls, if they believed on Christ.”

He says of those who came to John’s baptism,
that they were delivered through repentance from
the bond of their souls (that is, from sin), if they
believed on Christ; by which he indicates that two
things were required of those candidates, in order
that they might be delivered from sin; 1. repentance;
2. faith in Christ. Which things, since he
adduces them for the instruction of his cotemporaries,
were also required of the candidates of his
time, namely, that they had to repent and believe
on Christ. For, to what purpose should he otherwise,
by way of instruction, have adduced them?

Page 581. D. J. Vicecomes (lib. 3, cap. 3, on
Heb. 6), quotes from Theophilact: “When you
were to be baptized, you repented of dead works,
that is, rejected the works of Satan.”

In Lib. 5, cap. 37, Vicecomes expresses the opinion,
that in the time of Theophilact the holy Supper
was still administered to the baptized, after baptism.

Whether we cast our eyes upon the words of
Theophilact, or upon those of Vicecomes, we see
that both tend in the same direction. As regards
the words of Theophilact, he informs us concerning
the candidates of his time, that they, before baptism,
or, at least, when they were about to be baptized,
repented of dead works, which, as every one knows,
can only be done by adults, and not at all by infants;
for, one that is to desist from dead works, and repent,
must first have committed dead works; this
is incontrovertible.

As to the words of Vicecomes, they confirm the
foregoing; for, if the holy Supper was then administered
to the baptized after baptism; which Supper,
as is taught in 1 Cor. 11:27, had to be received with
proper examination, and qualification, as, according
to history, was then still done, it follows that
the baptism of infants could not have been maintained
among those who practiced this, seeing infants
are unfit for such examination and qualification,
and, consequently, also unfit to become partakers
of the holy Supper, which Vicecomes also notices;
for, referring, in the same place, to some among the
Romanists, he says: “But when the baptism of infants
was introduced, they [the infants] did not
understand the virtue of the heavenly food, the
church abolished this custom (namely, of administering
the Supper to the baptized), that this holy
sacrament might not be dishonored thereby.”



## Original source

[Read this passage on Project Gutenberg](https://www.gutenberg.org/cache/epub/65855/pg65855-images.html#Page_244)

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

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