Further Observations Concerning The Deplorable State Of The Worship Of God In This Century.

From this it is quite evident, that at that time, not only some who had separated from the Roman church, but even some who belonged to the Roman church (perhaps, whole churches of the Romanists), still had the custom of administering the holy Supper to all that had been baptized, and this with all proper devotion; so that in those churches, it seems, nothing was known, even as late as that time, of infant baptism, or, at least, that it was not observed there, until the Pope, or some council ordained otherwise; for this is clearly expressed in the words: “But when the baptism of infants was introduced, the church abolished this custom.”

Touching what is adduced (B. H., p. 308, from D. Vicecomes, lib. 5, cap. 37), concerning the infant Supper, as though it might have obtained in the time of Theophilact, it is refuted by the writer himself, in said passage; for he explains it as having reference to the Supper of believing, baptized Christians, saying, that it was administered to the baptized till infant baptism came into vogue, and that it was then (because infants were unfit for it) abolished.

In regard to this, the writer who records it, has the following words to the shame of those who did so: “Cannot these foolish saints,” says he “for the same reason, also abolish infant baptism, which is not a less, but, on account of the effectual regeneration, a greater sacrament, than the Supper?” B. H., page 308. He means to say: If the Supper, which it was customary to administer to believers after baptism, was abolished, when infant baptism came into vogue, because infants have not the ability to worthily prepare themselves for the Supper; how great a folly is it, then, that infant baptism was not also abolished for the same reason; seeing that not less, but more, is required for baptism than for the Supper, namely, an effectual regeneration? For which reason also baptism is a greater sacrament than the Supper. Certainly, this was a forcible argument in refutation of those who, having introduced infant baptism, had therefore abolished the Supper which used to be administered after baptism; and who considered infants better qualified for baptism than for the Supper.

About A. D. 980.—Bapt. Hist., pages 578, 579. Vicecomes quotes from Simon Metaphrastes, lib. 1, cap. 5, the following occurrence: “That Theridates, with his wife and the chief persons of the land were baptized in the river Euphrates.”

Page 580. “Greg. Martyr enjoined upon Theridates and those who desired to be baptized, a fast of thirty days, then instructed them one after another, and thereupon baptized them in the Euphrates.” From Vicecom., lib. 3, cap. 6.

D. Vicecomes (lib. 1, cap. 14), relates how Namesius, came to the water, towards evening, descended into it, and was baptized, in the name of the Father, the Son, and the Holy Ghost. From Metaphr., in vita Steph.

In lib. 3, cap. 3, he writes, how Olympius, with his wife, Exuperia, and his only son, Theodulus, in the night came to Sympronius, fell down at his 245 feet, and said: “We have recently learned to know the power of Christ, that he is truly God. We therefore pray thee, to see that we receive baptism, in the name of Christ, whom thou preachest.” Sympronius answered them: “If you repent with your whole heart, God will be so gracious as to receive you as penitents.” Then said Olympius: “This we will immediately do.” From Metaphr., in vita Steph. B. H., page 579, num. 10.

Page 580, num. 14. “This same Olympius, when he desired to become a Christian, was bidden to break the idols with his own hands, to melt the gold and silver of which they were made, with fire, and to gather the poor, and distribute it among them. This, the writer says, Olympius faithfully did.” D. Vicecom., lib. 3, cap. 13.

Note.—Page 851, it is related of Placidus, his wife Trajana, and his two sons, how they went to the teacher, etc.; and how the latter instructed and eventually baptized them; changed their names; administered the Supper to them; wished everything good to them, and said: “Depart! the true peace of Christ go with you.” From Metaphr., according to Vicecom., lib. 5, cap. 45.

Still other similar examples, which it would take too long to recount, are adduced in said place, and elsewhere, in the History of Baptism. The persons mentioned in all these examples, those who were baptized as well as those who baptized, we pass by without commenting on them; our object here being simply to show that said Simon Metaphrastes, who is stated to have lived and written about this time, described the foregoing matters as good and praiseworthy examples of the believing, baptized Christians, and left them to posterity, for instruction.