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"The
Trail of Blood . . ." Following the Christians Down
Through the Centuries . . . by J. M. Carroll For the chart Click Here THIS
LITTLE BOOK is sent forth for the purpose of making known the little-known history of those FAITHFUL
WITNESSES of the Lord Jesus, who, as members of the CHURCH JESUS BUILT,
"Overcame Satan by the blood of the Lamb, and by the word of their
testimony: and they loved not their lives unto death," Rev. 12:11. I'd
appreciate hearing from you--and may I ask your help in getting these
messages to our young people and others. Tell them about the wonderful facts
of history brought out in this book. Urge them to order it. It would be most
helpful to study it as classes in the BTU, WMU, and other organizations. Available
as a printed booklet from: Bryan Station Baptist Church Electronic
version produced with the assistance of Lucien LeSage, Permission
granted to Copyright
1931, INTRODUCTION I Dr. J. M.
Carroll, the author of this book, was born in the state of Years ago
he came to our church and brought the messages found in this book. It was
then I became greatly interested in Brother Carroll's studies. I, too, had
made a special research in Church History, as to which is the oldest Church
and most like the churches of the New Testament. Dr. J. W.
Porter attended the lectures. He was so impressed he told Brother Carroll if
he would write the messages he would publish them in a book. Dr. Carroll
wrote the lectures and gave Dr. Porter the right to publish them along with
the chart which illustrates the history so vividly. However,
Dr. Carroll died before the book came off the press, but Dr. Porter placed
them before the public and the whole edition was soon sold. Now, by the grace
of God, we are able to present this 66th edition of 20,000. I want to ask all
who read and study these pages to join me in prayer and work that an
ever-increasing number shall go forth. "To
make all men see what is the fellowship of the mystery which from the
beginning of the world hath been hid in God, who created all things by Christ
Jesus; to the intent that now unto the principalities and powers in Heavenly
places might be known by the Church, the manifold wisdom of God ... unto Him
be glory in the Church by Christ Jesus throughout all ages, world without
end, Amen." (Eph. 3:9-10, 21) II It was
wonderful to hear Dr. Carroll tell how he became interested in the history of
the different denominations--ESPECIALLY THEIR ORIGIN. He wrote the book after
he was 70 years old, but he said, "I was converted unto God when I was
just a boy. I saw the many denominations and wondered which was the church
the Lord Jesus founded." Even in
his youth he felt that in the study of the Scriptures and history, he could
find the church which was the oldest and most like the churches described in
the New Testament. This
research for the truth led him into many places and enabled him to gather one
of the greatest libraries on church history. This library was given at his
death to the Southwestern Baptist Seminary, He found
much church history--most of it seemed to be about the Catholics and Protestants.
The history of Baptists, he discovered, was written in blood. They were the
hated people of the Dark Ages. Their preachers and people were put into
prison and untold numbers were put to death. The world has never seen
anything to compare with the suffering, the persecutions, heaped upon
Baptists by the Catholic Hierarchy during the Dark Ages. The Pope was the
world's dictator. This is why the Ana-Baptists, before the Reformation,
called the Pope The Anti-Christ. Their
history is written in the legal documents and papers of those ages. It is
through these records that the "TRAIL OF BLOOD" winds its way as
you find such statements-- "At "In
the year of our Lord 1539 two Ana-Baptists were burned beyond Southwark, and
a little before them 5 Dutch Ana-Baptists were burned in Smithfield,"
(Fuller, Church History.) "In
1160 a company of Paulicians (Baptists) entered The old
Chronicler Stowe, A.D. 1533, relates: "The
25th of May--in Froude,
the English historian, says of these Ana-Baptist martyrs-- "The
details are all gone, their names are gone. Scarcely the facts seem worth
mentioning. For them no Likewise,
in writings of their enemies as well as friends, Dr. Carroll found, their
history and that their trail through the ages was indeed bloody: Cardinal Hosius (Catholic, 1524),
President of the Council of "Were
it not that the baptists have been grievously tormented and cut off with the
knife during the past twelve hundred years, they would swarm in greater
number than all the Reformers." (Hosius, Letters, Apud Opera, pp. 112, 113.) The
"twelve hundred years" were the years preceding the Reformation in
which Sir Isaac Newton: "The
Baptists are the only body of known Christians that have never symbolized
with Mosheim (Lutheran): "Before
the rise of Luther and Calvin, there lay secreted in almost all the countries
of "It
must have already occurred to our readers that the Baptists are the same sect
of Christians that were formerly described as Ana-Baptists. Indeed this seems
to have been their leading principle from the time of Tertullian to the
present time." Tertullian
was born just fifty years after the death of the Apostle John. III Baptists
do not believe in Apostolic Succession. The Apostolic office ceased with the
death of the Apostles. It is to His churches that He promised a continual
existence from the time He organized the first one during His earthly
ministry until He comes again. He promised-- "I will build my church and
the gates of hell shall not prevail against it." (Matt. 16:18) Then, when
He gave the great Commission, which tells what His churches are to do, He
promised-- "I will be with you alway,
even unto the end of the age." (Matt. 28:20) This
Commission--this work--was not given to the Apostles as individuals, but to
them and the others present in their church capacity. The Apostles and the
others who heard Him give this Commission were soon dead--BUT, His Church has
lived on through the ages, making disciples (getting folks saved), baptizing
them, and teaching the truth--the doctrines--He committed to the This
history shows how the Lord's promise to His churches has been fulfilled. Dr.
Carroll shows that churches have been found in every age which have taught
the doctrines He committed unto them. Dr. Carroll calls these doctrines the
"marks" of New Testament Churches. "MARKS OF THE NEW 1. Its
Head and Founder--CHRIST. He is the law-giver; the Church is only the
executive. (Matt. 16:18; Col. 1:18) 2. Its
only rule of faith and practice--THE BIBLE. (II Tim. 3:15-17) 3. Its
name--"CHURCH," "CHURCHES." (Matt. 16:18; Rev. 22:16) 4. Its
polity--CONGREGATIONAL--all members equal. (Matt. 20:24-28; Matt. 23:5-12) 5. Its
members--only saved people. (Eph. 2:21; I Peter 2:5) 6. Its
ordinances--BELIEVERS' BAPTISM, FOLLOWED BY THE LORD'S SUPPER. (Matt.
28:19-20) 7. Its
officers--PASTORS AND DEACONS. (I Tim. 3:1-16) 8. Its
work--getting folks saved, baptizing them (with a baptism that meets all the
requirements of God's Word), teaching them ("to observe all things
whatsoever I have commanded you"). (Matt. 28:16-20) 9. Its
financial plan--"Even so (TITHES and OFFERINGS) hath the Lord ordained
that they which preach the gospel should live of the gospel," (I Cor.
9:14) 10. Its
weapons of warfare--spiritual, not carnal. (II Cor. 10:4; Eph. 6:10-20) 11. Its
independence--separation of Church and State. (Matt. 22:21) IV In any
town there are many different churches--all claiming to be the true church.
Dr. Carroll did as you can do now--take the marks, or teachings, of the
different churches and find the ones which have these marks, or doctrines.
The ones which have these marks, or doctrines, taught in God's Word, are the
true churches. This, Dr.
Carroll has done, to the churches of all ages. He found many had departed
from "these marks, or doctrines." Other churches, however, he found
had been true to these marks" in every day and age since Jesus said, "I will build my church and
the gates of hell shall not prevail against it." (Matt. 16:18) "I will be with you alway,
even unto the end of the age." (Matt. 28:21) “THE TRAIL OF BLOOD" Or to
express it differently, but still expressively--"A history of the
Doctrines as taught by Christ, and His Apostles and those who have been loyal
to them." FIRST LECTURE "Remember the days of old.
Consider the years of many generations; Ask thy father and he will show thee.
Thy elders and they will tell thee." (Deut. 32:7) 1. What we
know today as "Christianity" or the Christian Religion, began with
Christ, A.D. 25-30 in the days and within the bounds of the 2. This
Empire at that period embraced nearly all of the then known inhabited world.
Tiberius Caesar was its Emperor. 3. In its
religion, the 4. The
Jewish people, at that period, no longer a separate nation, were scattered
throughout the 5. The
religion of Christ being a religion not of this world, its founder gave it no
earthly head and no temporal power. It sought no establishment, no state or
governmental support. It sought no dethronement of Caesar. Said its author,
"Render unto Caesar the things that are Caesar's and to God the things
that are God's." (Matt, 22:19-22; Mark 12:17; Luke 20:20). Being a
spiritual religion it was a rival of no earthly government. Its adherents,
however, were taught to respect all civil law and government. ( 6. I want
now to call your attention to some of the landmarks, or ear-marks of this
religion--the Christian Religion. If you and I are to trace it down through
20 long centuries, and especially down through 1,200 years of midnight
darkness, darkened by rivers and seas of martyr blood, then we will need to
know well these marks. They will be many times terribly disfigured. But there
will always be some indelible mark. But let us carefully and prayerfully
beware. We will encounter many shams and make-believes. If possible, the very
elect will be betrayed and deceived. We want, if possible, to trace it down
through credible history, but more especially through the unerring,
infallible, words and marks of Divine truth. Some Unerring, Infallible Marks If in
going down through the centuries we run upon a group or groups of people
bearing not these distinguishing marks and teaching other things for
fundamental doctrines, let us beware. 1. Christ,
the author of this religion, organized His followers or disciples into a Church. And the disciples were to
organize other churches as this religion spread and other disciples were
"made." (Ray, Bapt,
Succession, Revised Edition, 1st Chap.) 2. This
organization or church, according to the Scriptures and according to the
practice of the Apostles and early churches, was given two kinds of officers
and only two--pastors and deacons. The pastor was called "Bishop."
Both pastor and deacons to be selected by the church and to be servants of
the church. 3. The
churches in their government and discipline to be entirely separate and
independent of each other, Jerusalem to have no authority over Antioch--nor
Antioch over Ephesus; nor Ephesus over Corinth, and so forth. And their
government to be congregational, democratic. A government of the people, by
the people, and for the people. 4. To the church
were given two ordinances and only two, Baptism and the Lord's Supper. These
to be perpetual and memorial. 5. Only
the "saved" were to be
received as members of the church (Acts 2:47). These saved ones to be saved
by grace alone without any works of the law (Eph, 2:5, 8, 9). These saved
ones and they only, to be immersed in the name of the Father, Son and Holy
Spirit (Matt. 28:19). And only those thus received and baptized, to partake
of the Lord's Supper, and the supper to be celebrated only by the church, in
church capacity. 6. The
inspired scriptures, and they only, in fact, the New Testament and that only,
to be the rule and guide of faith and life, not only for the church as an
organization, but for each individual member of that organization. 7. Christ Jesus, the founder of this
organization and the savior of its members, to be their only priest and king,
their only Lord and Lawgiver, and the only head of the churches. The churches
to be executive only in carrying out their Lord's will and completed laws,
never legislative, to amend or abrogate old laws or to make new ones. 8. This
religion of Christ to be individual, personal, and purely voluntary or
through persuasion. No physical or governmental compulsion. A matter of
distinct individual and personal choice. "Choose you" is the
scriptural injunction. It could be neither accepted nor rejected nor lived by
proxy nor under compulsion. 9. Mark
well! That neither Christ nor His apostles, ever gave to His followers, what
is know today as a denominational name, such as "Catholic,"
"Lutheran," "Presbyterian," "Episcopal," and so
forth--unless the name given by Christ to John was intended for such,
"The Baptist," "John the Baptist" (Matt. 11:11 and 10 or
12 other times.) Christ called the individual follower "disciple."
Two or more were called "disciples." The organization of disciples,
whether at 10. I
venture to give one more distinguishing mark. We will call it--Complete
separation of Church and State. No combination, no mixture of this spiritual
religion with a temporal power. "Religious Liberty," for everybody.
And now,
before proceeding with the history itself, let me call your attention to-- I believe,
if you will study carefully this chart, you will better understand the
history, and it will greatly aid your memory in retaining what you hear and
see. Remember
this chart
is supposed to cover a period of two thousand years of religious history. Notice at
both top and bottom of the chart some figures, the same figures at both
top and bottom - 100, 200, 300, and so on to 2,000. They
represent the twenty centuries of time--the vertical lines separating the
different centuries. Now notice
on the chart,
near the bottom; other straight lines, this line running left to right, the
long way of the chart. The lines
are about the same distance apart as the vertical lines. But you can't see
them all the way. They are covered by a very dark spot, representing in
history what is known as the "dark ages." It will be explained
later. Between the two lowest lines are the names of countries . . . Now notice
again, near the bottom of the chart, other lines a little higher. They,
too, covered in part by the "dark ages," they also are full of
names, but not names of countries. They are all "nick-names." Names
given to those people by their enemies. "Christians"--that is the
first: "The disciples were called Christians first at But look
again at the chart. See the red circles. They are
scattered nearly all over the chart. They represent churches. Single
individual churches in Asia, in Africa, in You will
note some circles that are solidly black. They represent churches also. But
erring churches. Churches that had gone wrong in life or doctrine. There were
numbers of these even before the death of Peter, Paul and John. Having now
about concluded with a general introduction and some very necessary and even
vital preliminaries, I come to the regular history-- FIRST PERIOD A.D. 30-500 1. Under
the strange but wonderful impulse and leadership of John the Baptist, the
eloquent man from the wilderness, and under the loving touch and
miracle-working power of the Christ Himself, and the marvelous preaching of
the 12 Apostles and their immediate successors, the Christian religion spread
mightily during the first 500-year period. However, it left a terribly bloody
trail behind it. Judaism and Paganism bitterly contested every forward
movement. John the Baptist was the first of the great leaders to give up his
life. His head was taken off. Soon after him went the Savior Himself, the
founder of this Christian religion. He died on the Cross, the cruel death of
the Cross. 2.
Following their Savior in rapid succession fell many other martyred heroes:
Stephen was stoned, Matthew was slain in Ethiopia, Mark dragged through the
streets until dead, Luke hanged, Peter and Simeon were crucified, Andrew tied
to a cross, James beheaded, Philip crucified and stoned, Bartholomew flayed
alive, Thomas pierced with lances, James, the less, thrown from the temple
and beaten to death, Jude shot to death with arrows, Matthias stoned to death
and Paul beheaded. 3. More
than one hundred years had gone by before all this had happened. This hard
persecution by Judaism and Paganism continued for two more centuries. And yet
mightily spread the Christian religion. It went into all the Roman Empire,
Europe, Asia, Africa, 4. The
first of these changes from New Testament teachings embraced both policy and
doctrine. In the first two centuries the individual churches rapidly
multiplied and some of the earlier ones, such as Jerusalem, Antioch, Ephesus,
Corinth, etc., grew to be very large; Jerusalem, for instance, had many
thousand members (Acts 2:41; 4:4, 5:14), possibly 25,000 or even 50,000 or
more. A close student of the book of Acts and Epistles will see that Paul had
a mighty task even in his day in keeping some of the churches straight. See
Peter's and Paul's prophecies concerning the future (II Pet. 2:12; Acts
20:29-31. See also Rev., second and third chapters). These
great churches necessarily had many preachers or elders (Acts 20:17). Some of
the bishops or pastors began to assume authority not given them in the New
Testament. They began to claim authority over other and smaller churches.
They, with their many elders, began to lord it over God's heritage (III John
9). Here was the beginning of an error which has grown and multiplied into
many other seriously hurtful errors. Here was the beginning of different
orders in the ministry running up finally to what is practiced now by others
as well as Catholics. Here began what resulted in an entire change from the
original democratic policy and government of the early churches. This
irregularity began in a small way, even before the close of the second
century. This was possibly the first serious departure from the New Testament
church order. 5. Another
vital change which seems from history to have had its beginning before the
close of the second century was on the great doctrine of Salvation itself. The Jews as well as the Pagans, had for many
generations, been trained to lay great stress on Ceremonials. They had come to look upon types as anti-types,
shadows as real substances, and ceremonials as real saving agencies. How easy
to come thus to look upon baptism. They reasoned thus: The Bible has much to
say concerning baptism. Much stress is laid upon the ordinance and one's duty
concerning it. Surely it must have something to do with one's salvation. So
that it was in this period that the idea of "Baptismal Regeneration" began to get a fixed hold in
some of the churches. (Shackelford, page 57; Camp p. 47; Benedict, p. 286;
Mosheim, vol. 1, p. 134; Christian, p. 28.) 6. The
next serious error to begin creeping in, and which seems from some historians
(not all) to have begun in this same century and which may be said to have
been an inevitable consequence of the "baptismal regeneration"
idea, was a change in the subjects of
baptism. Since baptism has been declared to be an agency or means to
salvation by some erring churches, then the sooner baptism takes place the
better. Hence arose "infant baptism." Prior to this
"believers" and "believers" only, were regarded as proper
subjects for baptism. "Sprinkling" and "pouring" are not
now referred to. These came in much later. For several centuries, infants,
like others, were immersed. The
Greek Catholics (a very large branch of the Catholic church) up to this day,
have never changed the original form of baptism. They practice infant baptism
but have never done otherwise than immerse the children. (Note--Some of the
church historians put the beginning of infant baptism within this century,
but I shall quote a short paragraph from Robinson's Ecclesiastical Researches.) "During
the first three centuries, congregations all over the East subsisted in
separate independent bodies, unsupported by government and consequently
without any secular power over one another. All this time they were baptized
churches, and though all the fathers of the first four ages, down to Jerome
(A.D. 370), were of Greece, Syria and Africa, and though they give great
numbers of histories of the baptism of adults, yet there is not one of the
baptism of a child till the year 370." (Compendium of Baptist History, Shackelford, p. 43; Vedder, p. 50;
Christian, p, 31; Orchard, p. 50, etc.) 7. Let it be remembered that
changes like these here mentioned were not made in a day, nor even within a
year. They came about slowly and never within all the churches. Some of the
churches vigorously repudiated them. So much so that in A.D. 251, the loyal
churches declared non-fellowship for those churches which accepted and
practiced these errors. And thus came about the first real official
separation among the churches. 8. Thus it
will be noted that during the first three centuries three important and vital
changes from the teachings of Christ and His Apostles had their beginnings.
And one significant event took place, Note this summary and recapitulation: (1) The change from the New Testament idea of bishop and
church government. This change grew rapidly, more pronounced, and complete
and hurtful. (2) The change from the New Testament teachings as to
Regeneration to "baptismal regeneration." (3) The change from "believers' baptism" to
"infant baptism." (This last, however, did not become general nor
even very frequent for more than another century.) 9.
"Baptismal regeneration" and "infant baptism." These two
errors have, according to the testimony of well-established history, caused
the shedding of more Christian blood, as the centuries have gone by, than all
other errors combined, or than possibly have all wars, not connected with
persecution, if you will leave out the recent "World War." Over
50,000,000 Christians died martyr deaths, mainly because of their rejection
of these two errors during the period of the "dark ages" alone--about
twelve or thirteen centuries. 10. Three
significant facts, for a large majority of the many churches, are clearly
shown by history during these first three centuries. (1) The separateness and independence of the Churches. (2) The subordinate character of bishops or pastors. (3) The baptism of believers only. I quote
now from Mosheim--the greatest of all Lutheran church historians. Vol., 1,
pages 71 and 72: "But whoever supposes that the bishops of this golden
age of the church correspond with the bishops of the following centuries must
blend and confound characters that are very different, for in this century
and the next, a bishop had charge of a single church, which might ordinarily
be contained in a private house; nor was he its Lord, but was in reality its minister or servant. . . All the
churches in those primitive times were independent bodies, or none of them
subject to the jurisdiction of any other. For though the churches which were
founded by the Apostles themselves frequently had the honor shown them to be
consulted in doubtful cases, yet they had no judicial authority, no control,
no power of giving laws. On the contrary, it is as clear as the noonday that
all Christian churches had equal
rights, and were in all respects on a footing of equality." 11. Up to
this period, notwithstanding much and serious persecutions, Christianity has
had a marvelous growth. It has covered and even gone beyond the great Roman
Empire. Almost, if not all the inhabited world has heard the gospel. And,
according to some of the church historians, many of the original churches
organized by the Apostles are yet intact, and yet loyal to Apostolic
teachings. However, as already shown, a number of very marked and hurtful
errors have crept in and gotten a permanent hold among many of the churches.
Some have become very irregular. 12.
Persecutions have become increasingly bitter. Near the beginning of the
fourth century comes possibly the first definite government edict of
persecution. The wonderful growth of Christianity has alarmed the pagan
leaders of the Roman Empire. Hence Galerius, the emperor, sent out a direct
edict of more savage persecution. This occurred Feb. 24, 303 A.D. Up to this
time Paganism seems to have persecuted without any definite laws to that
effect. 13. But
this edict failed so utterly in its purpose of stopping the growth of
Christianity, that this same emperor, Galerius, just eight years thereafter
(A.D. 311) passed another edict recalling the first and actually granting toleration--permission to live the
religion of Jesus Christ. This was probably its first favorable law. 14. By the
beginning of the year A.D. 313, Christianity has won a mighty victory over
paganism. A new emperor has come to the throne of the Roman Empire. He
evidently recognized something of the mysterious power of this religion that
continued to grow in spite of persecution. History says that this new emperor
who was none other than Constantine
had a wonderful realistic vision. He saw in the skies a fiery red cross and
on that cross written in fiery letters these words--"By this thou shalt
conquer." He interpreted it to mean that he should become a Christian.
And that by giving up paganism and that by attaching the spiritual power of
the Christian religion onto the temporal power of the Roman Empire the world
could be easily conquered. Thus the Christian religion would in fact become a
whole world religion, and the Roman Empire a whole world empire. 15. So
under the leadership of Emperor Constantine there comes a truce, a courtship
and a proposal of marriage. The Roman Empire through its emperor seeks a
marriage with Christianity. Give us your spiritual power and we will give you
of our temporal power. 16. To
effectually bring about and consummate this unholy union, a council was
called. In A. D. 313, a call was made for a coming together of the Christian
churches or their representatives . Many but not all came. The alliance was
consummated. A Hierarchy was
formed. In the organization of the Hierarchy,
Christ was dethroned as head of the churches
and Emperor Constantine enthroned (only temporarily, however) as head of the church. 17. The
Hierarchy was the definite beginning
of a development which finally
resulted into what is now known as the Catholic, or "universal" church.
It might be said that its indefinite
beginnings were near the close of the second and beginning of the third
century, when the new ideas concerning bishops and preacher-church government
began to take shape. 18. Let it
be definitely remembered that when Constantine made his call for the council,
there were very many of the Christians (Baptists) and of the churches, which
declined to respond. They wanted no marriage with the state, and no
centralized religious government, and no higher ecclesiastical government of
any kind, than the individual church. These
Christians (Baptists) nor the churches ever at that time or later, entered
the hierarchy of the Catholic denomination. 19. When
this hierarchy was created, Constantine, who was made its head, was not
himself at that time a Christian. He had agreed to become one. But as the
erring or irregular churches which had gone with him into this organization
had come to adopt the error of Baptismal regeneration, a serious question
arose in the mind of Constantine, "If
I am saved from my sins by baptism, what is to become of my sins which I may
commit after I am baptized?" He raised a question which has puzzled
the world in all succeeding generations. Can baptism wash away yet
uncommitted sins? Or, are the sins committed prior to baptism washed away by one method (that is, baptism),
and the sins committed subsequent to
baptism washed away by another method? 20. Not
being able to settle satisfactorily the many questions thus arising,
Constantine finally decided to unite with the Christians, but to postpone his
baptism until just preceding his death, so that all his sins might thus be
washed away at one time. This course he followed, and hence was not baptized
until just preceding his death. 21.
Constantine's action in repudiating for the whole Roman Empire, the pagan
religion, and accepting Christianity incurred the hot displeasures of the
Roman Senate. They repudiated, or, at least opposed his course. And their
opposition finally resulted in the removal of the seat of empire from Rome to
Byzantium, an old city rebuilt and then renamed Constantinople for
Constantine. As a result there came to be two capital cities of the Roman
Empire--Rome and Constantinople. The two rival cities several centuries later
became the ruling centers of the divided Catholic church--Roman and Greek. 22. Up to
the organization of the Hierarchy and the uniting of church and state, all
the persecution of Christianity has been done either by Judaism or Paganism.
Now comes a serious change. Christians (in name) begin to persecute
Christians. Constantine, desiring to have all Christians join with him in his
new idea of a state religion, and many conscientiously opposing this serious
departure from New Testament teachings, he begins using the power of
government to compel. Thus begin the days and years and even centuries of a
hard and bitter persecution against all those Christians who were loyal to
the original Christ and Apostolic teachings. 23
Remember that we are now noting the events occurring between the years A.D.
300 and 500. The Hierarchy organized under the leadership of Constantine,
rapidly developed into what is now known as the Catholic church. This newly
developing church joined to a temporal government, no longer simply an executive to carry out the completed
laws of the New Testament, began to be legislative,
amending or annulling old laws or enacting new ones utterly unknown to the
New Testament. 24. One of
the first of its legislative enactments, and one of the most subversive in
its results, was the establishing by
law of "infant baptism." By this new law, "Infant
Baptism" becomes compulsory. This was done A.D. 416. Infants had been
infrequently baptized for probably a century preceding this. Insofar as this
newly enacted law became effective, two vital New Testament laws were
abrogated--"Believers Baptism" and "Voluntary personal
obedience in Baptism." 25. As an
inevitable consequence of this new doctrine and law, these erring churches
were soon filled with unconverted members. In fact, it was not very many
years until probably a majority of the membership was composed of unconverted
material. So the great spiritual affairs of God's great spiritual kingdom
were in the hands of an unregenerate temporal power. What may now be expected?
26. Loyal
Christians and churches, of course, rejected this new law. "Believers
baptism," of course, "New Testament baptism," was the only law
for them. They not only refused to baptize their own children, but believing
in the baptism of believers only, they refused to accept the baptizing done
by and within the churches of this unscriptural organization. If any of the
members from the churches of this new organization attempted to join any of
the churches which had refused to join in with the new organization, a
Christian experience and a rebaptism was demanded. 27. The
course followed by the loyal churches soon, of course, incurred the hot
displeasure of the state religionists, many, if not most of whom, were not
genuine Christians. The name "Christian," however, was from now on
denied those loyal churches who refused to accept these new errors. They were
robbed of that, and called by many other names, sometimes by one and
sometimes by another, "Montanist," Tertullianists," "Novationists,"
"Paterines," etc., and some at least because of their practice of
rebaptizing those who were baptized in infancy, were referred to an "Ana
-Baptists." 28. A.D.
426, just ten years after the legal establishment of infant baptism, the
awful period known as the "Dark Ages" had its beginning. What a
period! How awfully black and bloody! From now on for more than a decade of
centuries, the trail of loyal Christianity is largely washed away in its own
blood. Note on the chart some of the many different names borne
by the persecuted. Sometimes these names are given because of some specially
heroic leader and sometimes from other causes, and frequently names for the
same people vary in different countries and even in different centuries. 29. It was
early in the period of the "dark ages" when real Popery had its
definite beginnings. This was by Leo II, A.D. 440 to 461. This, however, was
not the first time the title was ever used. This title, similar to the
Catholic church itself, was largely a development. The name appears, as first
applied to the Bishop of Rome 296-304. It was formally adopted by Siricius,
Bishop of Rome 384-398. Then officially adopted by Leo II, 440-461. Then
claimed to be universal, 707. Then some centuries later declared by Gregory
VII to be the exclusive right of the papacy. 30. Now to
sum up the most significant events of this first five-century period: (1) The gradual change from a democracy to a preacher-church
government. (2) The change from salvation by grace to Baptismal Salvation.
(3) The change from "believers' baptism" to
"infant baptism." (4) The Hierarchy organized. Marriage of church and state. (5) Seat of empire changed to Constantinople. (6) Infant baptism established by law and made compulsory. (7) Christians begin to persecute Christians. (8) The "Dark Ages" begin 426. (9) The sword and torch rather than the gospel become the
power of God (?) unto salvation. (10) All semblance of "Religious liberty" dies and
is buried and remains buried for many centuries. (11) Loyal New Testament churches, by whatever name called,
are hunted and hounded to the utmost limit of the new Catholic temporal
power. Remnants scattered over the world are finding uncertain hiding places
in forests and mountains, valleys, dens and caves of the earth. SECOND LECTURE-600-1300 1. We
closed the first Lecture with the close of the fifth century. And yet a
number of things had their beginnings back in those early centuries, which
were not even mentioned in the first Lecture. We had just entered the awful
period known in the world's history as "The Dark Ages." Dark and
bloody and awful in the extreme they were. The persecutions by the established
Roman Catholic Church are hard, cruel and perpetual. The war of intended
extermination follows persistently and relentlessly into many lands, the
fleeing Christians. A "Trail of Blood" is very nearly all that is
left anywhere. Especially throughout England, Wales, Africa, Armenia, and
Bulgaria. And anywhere else Christians could be found who were trying
earnestly to remain strictly loyal to New Testament teaching. 2. We now
call attention to these Councils called "Ecumenical," or Empire
wide. It is well to remember that all these Councils were professedly based
upon, or patterned after the Council held by the Apostles and others at
Jerusalem (see Acts 15:1), but probably nothing bearing the same name could
have been more unlike. We here and now call attention to only eight, and
these were all called by different Emperors, none of them by the Popes. And
all these held among the Eastern or Greek churches. Attended, however,
somewhat by representatives from the Western Branch or Roman Churches. 3. The
first of these Councils was held at Nice or Nicea, in A.D. 325. It was called
by Constantine the Great, and was attended by 318 bishops. The second
met at Constantinople, A.D. 381, and was called by Theodosius the Great.
There were present 150 bishops. (In the early centuries, bishops simply meant
pastors of the individual churches.) The third
was called by Theodosius II, and by Valentian III. This had 250 bishops
present. It met at Ephesus, A.D. 431. The fourth
met at Calcedon, A.D. 451, and was called by Emperor Marian; 500 or 600
bishops or Metropolitans (Metropolitans were City pastors or First Church
pastors) were present. During this Council the doctrine of what is now known
as Mariolatry was promulgated.
This means the worship of Mary, the mother of Christ. This new doctrine at
first created quite a stir, many seriously objecting. But it finally won out
as a permanent doctrine of the Catholic Church. The fifth
of these eight councils was held at Constantinople (which was the second to
be held there). This was called by Justinian, A.D. 553, and was attended by
165 bishops. This, seemingly, was called mainly to condemn certain writings. In the
year A.D. 680 the Sixth Council was called. This was also held at Constantinople
and was called by Constantine Pegonator, to condemn heresy. During this
meeting Pope Honorius by name was deposed and excommunicated. However, at
this time infallibility had not yet been declared. The
Seventh Council was called to meet at Nicea A.D. 787. This was the second
held at this place. The Empress Irene called this one. Here in this meeting
seems to have been the definite starting place, of both "Image
Worship" and "Saints Worship." You can thus see that these
people were getting more markedly paganized than Christianized. The last
of what were called the "Eastern Councils," those, called by the
Emperors, was held in Constantinople, in A.D. 869. This was called by
Basilius Maredo. The Catholic Church had gotten into serious trouble. There
had arisen a controversy of a very serious nature between the heads of the
two branches of Catholicism--the Eastern and Western, Greek and
Roman--Pontius the Greek at Constantinople and Nicholas the 1st at Rome. So
serious was their trouble, that they had gone so far as to excommunicate each
other. So for a short time Catholicism was entirely without a head. The
council was called mainly to settle, if possible, this difficulty. This break
in the ranks of Catholicism has never, even to this day, been satisfactorily
settled. Since that far away day, all attempts at healing that breach have
failed. The Lateran-power since then has been in the ascendancy. Not the
Emperors, but the Roman Pontiffs calling all Councils. The later Councils
will be referred to later in these lectures. 4. There
is one new doctrine to which we have failed to call attention. There are
doubtless others but one especially--and that "Infant Communion."
Infants were not only baptized, but received into the church, and being
church members, they were supposed to be entitled to the Lord's Supper. How
to administer it to them was a problem, but it was solved by soaking the
bread in the wine. Thus it was practiced for years. And after awhile another
new doctrine was added to this--it was taught that this was another means of
Salvation. As still another new doctrine was later added to these, we will
again refer to this a little later in the lectures. 5. During
the 5th Century, at the fourth Ecumenical Council, held at Chalcedon, 451,
another entirely new doctrine was added to the rapidly growing list--the
doctrine called "Mariolatry," or the worship of Mary, the Mother of
Jesus. A new mediator seems to have been felt to be needed. The distance from
God to man was too great for just one mediator, even though that was Christ,
God's Son, the real God-Man. Mary was thought to be needed as another
mediator, and prayers were to be made to Mary. She was to make them to
Christ. 6. Two
other new doctrines were added to the Catholic faith in the 8th Century. These
were promulgated at the Second Council held at Nicea (Nice), the Second
Council held there (787). The first of these was called "Image Worship,
a direct violation of one of the commands of God. "Thou
shalt not make unto thee any graven image," (Ex. 20:3, 4, 5). Another
addition from Paganism. Then followed the "worship of Saints." This
doctrine has no encouragement in the Bible. Only one instance of Saint
worship is given in the Bible and that is given to show its utter folly--the
dead rich man praying to Abraham, (Luke 16:24-3l). These are some, not all of
the many revolutionary changes from New Testament teachings, that came about
during this period of Church history. 7. During
the period that we are now passing through the persecuted were called by many
and varied names. Among them were Donatists, Paterines, Cathari, Paulicians,
and Ana Baptists; and a little later, Petro-Brussians, Arnoldists,
Henricians, Albigenses, and Waldenses. Sometimes one group of these was the
most prominent and sometimes another. But some of them were almost always
prominent because of the persistency and terribleness of their persecution. 8. Let it
not be thought that all these persecuted ones were always loyal in all
respects to New Testament teachings. In the main they were. And some of them,
considering their surroundings, were marvelously so. Remember that many of
them at that far away, time, had only parts of the New Testament or the Old
Testament as to that. The book was not printed. It was written in manuscript
on parchment or skins or something of that kind, and was necessarily large
and bulky. Few, if any, families or even simple churches had complete copies
of the whole Bible. Before the formal close of the Canon (end of fourth
century) there were probably very few simple manuscripts of the entire New
Testament. Of the one thousand known manuscripts only about 30 copies
included all the books. 9.
Furthermore, during all the period of the "Dark Ages," and the
period of the persecution, strenuous efforts were made to destroy even what
Scripture manuscripts the persecuted did possess. Hence in many instances
these people had only small parts of the Bible. 10. It is
well to note also that in order to prevent the spread of any view of any
sort, contrary to those of the Catholics very extreme plans and measures were
adopted. First, all writings of any sort, other than those of the Catholics,
were gathered and burned. Especially was this true of books. For several
centuries these plans and measures were strictly and persistently followed.
That is, according to history, the main reason why it is so difficult to
secure accurate history. About all persistent writers and preachers also died
martyr deaths. This was a desperately bloody period. All of the groups of
persistent heretics (So-called) by
whatever name distinguished, and wherever they had lived, were cruelly
persecuted. The Donatists and Paulicians, were prominent among the earlier
groups. The Catholics, strange as it may seem, accused all who refused to
depart from the faith with them, believe with them--accused them of being heretics, and then condemned them as
being heretics. Those called Catholics became more thoroughly paganized and Judaized than they were
Christianized, and were swayed far more by civil power, than they were by religious power. They made far
more new laws, than they observed
old ones. 11. The
following are a few of the many new variations that came about in New
Testament teachings during these centuries. They are probably not always
given in the order of their promulgation. In fact it would sometimes be next
to impossible to get the exact date of the origin of some of these changes.
They have been somewhat like the whole Catholic system. They are growths of
development. In the earlier years especially, their doctrines or teachings
were subject to constant change--by addition or subtraction, or substitution
or abrogation. The Catholic Church was now no longer, even if it had ever
been, a real New Testament Church. It no longer was a purely executive body,
to carry out the already made laws of God, but had become actively
legislative, making new ones, changing or abrogating old ones at will. 12. One of
their new doctrines or declarations about this time was "There is no
salvation outside of the Church"--the Catholic Church, of course, as
they declared there was no other--be a Catholic or be lost. There was no
other alternative. 13. The
doctrine of Indulgences and the
Sale of Indulgences was another absolutely new and serious departure from New
Testament teachings. But in order to make that new teaching really effective,
still another new teaching was imperatively necessary: A very large Credit
Account must somehow be established--a credit account in heaven, but
accessible to earth. So the merit of "good works" as a means of
Salvation must be taught, and as a means of filling up, putting something in
the credit account, from which something could be drawn. The first large sum
to go into the account in heaven was of course the work of the Lord Jesus. As
He did no evil, none of His good works were needed for Himself, so all His
good works could and would of course, go into the credit account. And then in
addition to that, all the surplus good works (in addition to what each might
need for himself) by the Apostles, and by all good people living thereafter,
would be added to that credit account, making it enormously large. And then
all this immense sum placed to the credit of the church--the only church(?)!
and permission given to the church to use as needed for some poor sinning
mortal, and charging for that credit as much as might be thought wise, for
each one needed the heavenly credit. Hence came the Sale of Indulgences.
Persons could buy for themselves or their friends, or even dead friends. The
prices varied in proportion to the offense committed--or to be committed.
This was sometimes carried to a desperate extreme, as admitted by Catholics
themselves. Some histories or Encyclopedias give a list of prices charged on
different sins for which Indulgences were sold. 14. Yet
another new doctrine was necessary, yea imperative, to make thoroughly
effective the last two. That new doctrine is called Purgatory, a place of intermediate state between heaven and hell,
at which all must stop to be cleansed from all sins less than damning sins.
Even the "Saints" must go through purgatory and must remain there
until cleansed by fire--unless they can get help through that credit account,
and that they can get only through the prayers or the paying for Indulgences,
by those living. Hence the Sale of Indulgences. One departure from New
Testament teachings lead inevitably to others. 15. It may
be well just here to take time to show the differences between the Roman and
Greek Catholics: (1) In the Nationalities: The Greeks mainly are Slavs,
embracing Greece, Russia, Bulgaria, Serbia, etc., speaking Greek. The Romans
are mainly Latins, embracing Italy, France, Spain, South and Central America,
Mexico etc. (2) The Greek Catholics reject sprinkling or pouring for
baptism. The Romans use sprinkling entirely, claiming the right to change
from the original Bible plan of immersion. (3) The Greek Catholics continue the practice of Infant
Communion. The Romans have abandoned it though once taught it as another
means of Salvation. (4) The Greeks in administering the Lord's Supper give the
wine as well as the bread to the laity. The Romans give the bread only to the
laity--the priests drink the wine. (5) The Greeks have their priests to marry. The Roman priests
are forbidden to marry. (6) The Greeks reject the doctrine of Papal
"Infallibility," the Romans accept and insist upon that doctrine.
The above are at least the main points on which they differ--otherwise the
Greek and Roman Catholic churches, it seems, would stand together. 16. In our
lectures we have just about gotten through with the ninth century. We begin
now with the tenth. Please note the chart.
Just here where the separation has taken place between the Roman and Greek
Catholics. You will soon see as the centuries advance, other new laws and
doctrines--and other desperately bitter persecution. (Schaff, Herzogg, En., Vol. 11, page 901.) "THE TRAIL OF BLOOD" 17. I again call your attention to
those upon whom the hard hand of persecution fell. If fifty million died of
persecution during the 1,200 years of what are called the "Dark
Ages," as history seems positively to teach--then they died faster than
an average of four million every one hundred years. That seems almost beyond
the limit of, human conception. As before mentioned, this iron hand, dripping
with martyr blood, fell upon Paulicians, Arnoldists, Henricians, Petro
Brussians, Albigenses, Waldenses and Ana-Baptists--of course much harder upon
some than others. But this horrid part of our story we will pass over
hurriedly. 18. There
came now another rather long period of Ecumenical Councils, of course not
continuously or consecutively. There were all through the years many councils
that were not Ecumenical, not "Empire Wide." These Councils were
largely legislative bodies for the enactment or amendment of some civil or
religious (?) laws, all of which, both the legislation and the laws, were directly
contrary to the New Testament. Remember these were the acts of an established
church--a church married to a Pagan government. And this church has become
far more nearly paganized than the government has become Christianized. 19. When
any people discard the New Testament as embracing all necessary laws for a
Christian life, whether for the individual Christian or the whole church,
that people has launched upon a limitless ocean. Any erroneous law, (and any
law added to the Bible is erroneous) will inevitably and soon demand another,
and others will demand yet others, without ever an end. That is why Christ
gave His churches and to preachers no legislative powers. And again, and more
particularly, that is why the New Testament closes with these significant
words, "For I certify unto every man
that heareth the words of this book, if any man shall add unto these things,
God shall add unto him the plagues that are written in this book. And if any
man shall take away from the words of the book of this prophecy, God shall
take away his part out of the book of life, and out of the Holy City, and
from the things which are written in the book." Rev. 22:18, 19. NOTE: We
insert here this parenthetical clause, as a warning. Let Baptist Churches
beware of even disciplinary and other varieties of resolutions, which they
sometimes pass in their conferences, which resolutions might be construed as
laws or rules of Church government, The New Testament has all necessary laws
and rules. 20. The
extreme limit of this little book precludes the possibility of saying much
concerning these councils or law-making assemblies, but it is necessary to
say some things. 21. The
first of these Lateran or Western Councils, those called by the popes, was
called by Calixtus II, A.D. 1123. There were present about 300 bishops. At
this meeting it was decreed that Roman priests were never to marry. This was
called the Celibacy of the priests. We of course do not attempt to give all
things done at these meetings. 22. Years
later, 1139 A.D., Pope Innocent II, called another of these Councils
especially to condemn two groups of very devout Christians, known as
Petro-Brussians and Arnoldists. 23.
Alexander III called yet another, A.D. 1179, just forty years after the last.
In that was condemned what they called the "Errors and Impieties"
of the Waldenses and Albigenses. 24. Just
36 years after this last one, another was called by Pope Innocent III. This
was held A.D. 1215, and seems to have been the most largely attended of
possibly any of these great councils. According to the historical account of
this meeting, "there were present 412 bishops, 800 Abbots and priors,
Ambassadors from the Byzantine court, and a great number of Princes and
Nobles." From the very make-up of this assembly you may know that spiritual
matters were at least not alone to be considered. At that
time was promulgated the new doctrine of "Transubstantiation," the
intended turning of the bread and wine of the Lord's Supper into the actual
and real body and blood of Christ, after a prayer by the priest. This
doctrine among others, had much to do with stirring up the leaders of the
Reformation a few centuries later. This doctrine of course taught that all
those who participated in the supper actually ate of the body and drank of
the blood of Christ. Auricular confession--confessing one's sins into the ear
of a priest--was another new doctrine seemingly having its beginning at this
meeting. But probably the most cruel and bloody thing ever brought upon any
people in all the world's history was what is known as the
"Inquisition," and other similar courts, designed for trying what
was called "heresy." The whole world is seemingly filled with books
written in condemnation of that extreme cruelty, and yet it was originated
and perpetuated by a people claiming to be led and directed by the Lord. For
real barbarity there seems to be nothing, absolutely nothing in all history
that will surpass it. I would not even attempt to describe it. I will simply
refer my readers to some of the many books written on the
"Inquisition" and let them read and study for themselves. And yet
another thing was done at this same meeting, as if enough had not been done.
It was expressly decreed to extirpate all "heresy." What a black
page--yea--many black pages were written into the world's history by these
terrible decrees. 25. In
A.D. 1229, just 14 years after the last awful meeting, still another meeting
was held. (This seems not to have been ecumenical.) It was called the council
at Toulouse. Probably one of the most vital matters in all Catholic history
was declared at this meeting. At this it was decreed, the Bible, God's book,
should be denied to all laymen, all members of Catholic churches other than
priests or higher officials. How strange a law in the face of the plain
teaching of the Word, "Search the scriptures; for in them ye think ye
have eternal life: and they are they which testify of me." (John 5:39) 26. Yet
another Council was called to meet at Lyons. This was called by Pope Innocent
IV, in 1245 A.D. This seems to have been mainly for the purpose of
excommunicating and deposing Emperor Frederick I of Germany. The Church, the
adulterous bride at the marriage with the State in 313 in the days of
CONSTANTINE THE Great, has now become the head of the house, and is now
dictating politics of State government, and kings and queens are made or
unmade at her pleasure. 27. In
1274 A.D. another Council was called to bring about the reuniting of the
Roman and Greek branches of the great Catholic Church. This great assembly
utterly failed to accomplish its purpose. THIRD LECTURE--1400-1600 1. These
three centuries, fifteenth, sixteenth, and seventeenth, are among the most
eventful in all the world's history, and especially is this true in Christian
history. There was almost a continual revolution inside the Catholic
Church--both Roman and Greek--seeking a Reformation. This awakening of long
dormant Conscience and the desire for a genuine reformation really began in
the thirteenth century or possibly even a little earlier than that. History
certainly seems to indicate it. 2. Let's
go back just a little. The Catholic Church by its many departures from New
Testament teachings, its many strange and cruel laws, and its desperately low
state of morals, and its hands and clothes reeking with the blood of millions
of martyrs, has become obnoxious and plainly repulsive to many of its
adherents, who are far better than their own system and laws and doctrines
and practices. Several of its bravest and best and most spiritual priests and
other leaders, one by one, sought most earnestly to reform many of its most
objectionable laws and doctrines and get back, at least nearer, to the plain
teachings of the New Testament. We give some striking examples. Note, not
only how far apart and where the reformatory fires began, but note also the
leaders in the reformation. The leaders were, or had been, all Catholic
priests or officials of some kind. There was, even yet, a little of good in
the much evil. However, at this time
there was probably not one solitary unmarred doctrine of the New Testament
retained in its original purity--but now note some of the reformers and
where they labored. 3. It is
well to note, however, that for many centuries prior to this great reformation
period, there were a number of noted characters, who rebelled against the
awful extremes of the Catholic--and earnestly sought to remain loyal to the
Bible--but their bloody trail was about all that was left of them. We come
now to study for awhile this most noted period--the "Reformation." 4. From
1320 to 1384 there lived a man in 5. Following
tolerably close on the heels of Wycliff came John Huss, 1373-1415, a distinguished son from far away Bohemia.
His soul had felt and responded to the brilliant light of England's
"Morning Star." His was a brave and eventful life, but painfully
and sadly short. Instead of awakening a responsive chord among his Catholic
people in favor of a real reformation, he aroused a fear and hatred and
opposition which resulted in his being burned at the stake--a martyr among
his own people. And yet he was seeking their own good. He loved his Lord and
he loved his people. However, he was only one of many millions who had thus
to die. 6. Next to
John Huss of Bohemia, came a wonderful son of Italy, the marvelously eloquent
Savonarola, 1452-1498. Huss was
burned in 1415, Savonarola was born 37 years later. He, like Huss, though a
devout Catholic, found the leaders of his people--the people of Italy--like
those of Bohemia, against all reformation. But he, by his mighty eloquence,
succeeded in awakening some conscience and securing a considerable following.
But a real reformation in the Hierarchy meant absolute ruin to the higher-ups
in that organization. So Savonarola, as well as Huss, must die. HE TOO WAS
BURNED AT THE STAKE. Of all the eloquent men of that great period, Savonarola
possibly stood head and shoulders above all others. But he was contending
against a mighty organization and their existence demanded that they fight
the reformation, so Savonarola must die. 7. Of
course, in giving the names of the reformers of this period, many names are
necessarily to be left out. Only those most frequently referred to in history
are mentioned here. Following Italy's golden tongued orator came a man from
Switzerland. Zwingle was born
before Savonarola died. He lived from 1484 to 1531. The spirit of reformation
was beginning now to fill the whole land. Its fires are now breaking out
faster and spreading more rapidly and becoming most difficult to control.
This one kindled by Zwingle was not yet more than partially smothered before another,
more serious than all the rest, had broken out in Germany. Zwingle died in
battle. 8. Martin Luther, probably the most
noted of all the fifteenth and sixteenth century reformers, lived 1483 to
1546, and as can be seen by the dates, was very nearly an exact contemporary
of Zwingle. He was born one year earlier and lived fifteen years later. Far
more, probably, than history definitely states, his great predecessors have
in great measure made easier his hard way before him. Furthermore, he learned
from their hard experience, and then later, and most thoroughly from his own,
that a genuine reformation inside the Catholic Church would be an utter
impossibility. Too many reform measures would be needed. One would demand
another and others demand yet others, and so on and on. 9. So
Martin Luther, after many hard fought battles with the leaders of
Catholicism, and aided by Melancthon
and other prominent Germans, became the founder in 1530, or, about then, of
an entirely new Christian organization, now known as the Lutheran Church,
which very soon became the Church of Germany. This was the first of the new
organizations to come directly out of Rome and renounce all allegiance to the
Catholic Mother Church (as she is called) and to continue to live thereafter.
10.
Skipping now for a little while, the Church of England, which comes next to
the Lutheran in its beginnings, we will follow for a little while the
Reformation on the Continent. From 1509 to 1564, there lived another of the
greatest of the reformers. This was John
Calvin, a Frenchman, but seeming at the time to be living in Switzerland.
He was really a mighty man. He was a contemporary of Martin Luther for 30
years, and was 22 years old when Zwingle died. Calvin is the accredited
founder of the Presbyterian church. Some of the historians, however, give
that credit to Zwingle, but the strongest evidence seems to favor Calvin.
Unquestionably the work of Zwingle, as well as that of Luther, made much
easier the work of Calvin. So in 1541, just eleven years (that seems to be
the year), after the founding by Luther of the Lutheran Church, the
Presbyterian Church came into existence. It too, as in the case of the
Lutherans, was led by a reformed Catholic priest or at least official. These
six--Wycliff, Huss, Savonarola, Zwingle, Luther and Calvin, great leaders in
their great battles for reformation, struck Catholicism a staggering blow. 11. In
1560, nineteen years after Calvin's first organization in Geneva,
Switzerland, John Knox, a disciple of Calvin, established the first
Presbyterian Church in Scotland, and just thirty-two years later, 1592, the
Presbyterian became the State Church of Scotland. 12. During
all these hard struggles for Reformation, continuous and valuable aid was
given to the reformers, by many Ana-Baptists,
or whatever other name they bore. Hoping for some relief from their own
bitter lot, they came out of their hiding places and fought bravely with the
reformers, but they were doomed to fearful disappointment. They were from now
on to have two additional persecuting enemies. Both the Lutheran and
Presbyterian Churches brought out of their Catholic Mother many of her evils,
among them her idea of a State Church. They both soon became Established Churches. Both were soon
in the persecuting business, falling little, if any, short of their Catholic
Mother. "THE TRAIL OF BLOOD" Sad and awful was the fate of these
long-suffering Ana-Baptists. The world now offered no sure place for hiding.
Four hard persecutors were now hot on their trail. Surely theirs was a
"Trail of Blood." 13. During
the same period, really earlier by several years than the Presbyterians,
arose yet another new denomination, not on the continent, but in England.
However, this came about not so much by way of reformation (though that
evidently made it easier) as by way of a real split or division in the
Catholic ranks. More like the division in 869, when Eastern Catholics
separated from the Western, and became from that time on, known in history as
the Greek and Roman Catholic Churches. This new division came about somewhat
in this wise: England's
king, Henry VIII, had married Catherine of Spain, but unfortunately, after
some time his somewhat troublesome heart had fallen in love with Anne Boleyn.
So he wanted to divorce Catherine and marry Annie. Getting a divorce back
then was no easy matter. Only the Pope could grant it, and he in this case,
for special reasons, declined to grant it. Henry was in great distress. Being
king, he felt he ought to be entitled to follow his own will in the matter.
His Prime Minister (at that time Thomas Cromwell) rather made sport of the
King. Why do you submit to papal authority on such matters? Henry followed
his suggestion, threw off papal authority and made himself head of the Church
of England. Thus began the new Church of England. This was consummated in
1534 or 1535. At that time there was no change in doctrine, simply a
renunciation of the authority of the Pope. Henry at heart really never became
a Protestant. He died in the Catholic faith. 14. But
this split did ultimately result in some very considerable change, or
reformation, While a reformation within
the Catholic Church and under papal
authority, as in the case of Luther and others, was impossible, it became
possible after the division. Cranmer, Latimer, Ridley and others led in some
marked changes. However, they and many others paid a bloody price for the
changes when a few years later, Mary, "Bloody Mary," a daughter of
the divorced Catherine, came to the English throne, and carried the new
Church back under the papal power. This fearful and terrific reaction ended
with the strenuous and bloody five-year reign of Mary. While the heads were
going under the bloody axe of Mary, hers went with them. The people had
gotten, however, a partial taste of freedom so when Elizabeth, the daughter
of Anne Boleyn (for whom Catherine was divorced), became Queen, the Church of
England again overthrew papal power and was again re-established. 15. Thus,
before the close of the Sixteenth Century, there were five established
Churches--churches backed up by civil governments--the Roman and Greek
Catholics counted as two; then the Church of England; then the Lutheran, or
Church of Germany; then the Church of Scotland, now known as the
Presbyterian. All of them were bitter in their hatred and persecution of the
people called Ana-Baptists, Waldenses and all other non-established churches,
churches which never in any way had been connected with the Catholics. Their
great help in the struggle for reformation had been forgotten, or was now
wholly ignored. Many more thousands, including both women and children were
constantly perishing every day in the yet unending persecutions. The great
hope awakened and inspired by the reformation had proven to be a bloody
delusion. Remnants now find an uncertain refuge in the friendly Alps and
other hiding places over the world. 16. These
three new organizations, separating from, or coming out of the Catholics,
retained many of their most hurtful errors, some of which are as follows: (1) Preacher-church government (differing in form). (2) Church Establishment (Church and State combination). (3) Infant BAPTISM (4) Sprinkling or Pouring for Baptism. (5) Baptismal Regeneration (some at least, and others, if many
of their historians are to be accredited). (6) Persecuting others (at least for centuries). 17. In the
beginning all these established Churches persecuted one another as well as
every one else, but at a council held at Augsburg in 1555, a treaty of peace,
known as the "Peace of Augsburg" was signed between the
"Catholics" on the one hand, and the "Lutherans" on the
other, agreeing not to persecute each other. You let us alone, and we will
let you alone. For Catholics to fight Lutherans meant war with Germany, and
for Lutherans to fight or persecute Catholics meant war with all the
countries where Catholicism predominated. "THE TRAIL OF BLOOD" 18. But persecutions did not then
cease. The hated Ana-Baptists (called Baptists today), in spite of all prior
persecutions, and in spite of the awful fact that fifty million had already
died martyr deaths, still existed in great numbers. It was during this period
that along one single European highway, thirty miles distance, stakes were
set up every few feet along this highway, the tops of the stakes sharpened,
and on the top of each stake was placed a gory head of a martyred
Ana-Baptist. Human imagination can hardly picture a scene so awful! And yet a
thing perpetrated, according to reliable history, by a people calling
themselves devout followers of the meek and lowly Jesus Christ. 19. Let it
be remembered that the Catholics do not regard the Bible as the sole rule and guide of faith and life. The claim
that it is indeed unerring, but
that there are two other things just as much so, the "Writings of the
Fathers" and the decrees of the Church (Catholic Church) or the
declarations of the Infallible Pope. Hence,
there could never be a satisfactory debate between Catholic and Protestant or
between Catholic and Baptist, as there could never possibly be a basis of
final agreement. The Bible alone can never settle anything so far as the
Catholics are concerned. 20. Take
as an example the question of "Baptism" and the final authority for the act and for
the mode. They claim that the
Bible unquestionably teaches Baptism
and that it teaches immersion as the only
mode. But they claim at the same time that their unerring Church had the perfect right to change the mode from immersion to sprinkling but that no others have the right or authority, none
but the infallible papal authority. 21. You
will note of course, and possibly be surprised at it, that I am doing in
these lectures very little quoting. I am earnestly trying to do a very hard
thing, give to the people the main substance of two thousand years of
religious history in six hours of time. 22. It is
well just here to call attention to facts concerning the Bible during these
awful centuries. Remember the Bible was not then in print and there was no
paper upon which to have printed even if printing had been invented. Neither
was there any paper upon which to write it. Parchment, dressed goat of sheep
skins, or papyrus (some kind of wood pulp), this was the stuff used upon
which to write. So a book as big as the Bible, all written by hand and with a
stylus of some sort, not a pen like we use today, was an enormous thing,
probably larger than one man could carry. There were never more than about
thirty complete Bibles in all the world. Many parts or books of the Bible
like Matthew, Mark, Luke, John, or Acts, or some one of the Epistles, or
Revelation or some one book of the Old Testament. One of the most outstanding
miracles in the whole world's history--according to my way of thinking--is
the nearness with which God's people have thought and believed together on
the main and vital points of Christianity. Of course God is the only
solution. It is now a most glorious fact that we can all and each, now have a
full copy of the whole Bible and each in our own native tongue. 23. It is
well also for us all to do some serious and special thinking on another vital
fact concerning the Bible. It has already been briefly mentioned in the
lecture preceding this, but is so very vital that it will probably be wise to
refer to it again. It was the action taken by the Catholics at the Council of
Toulouse, held in 1229 A. D., when they decided to withhold the Bible, the Word of God from the vast majority of
all their own people, the "Laymen." I am simply stating here just
what they stated in their great Council. But lately in private a Catholic
said to me, "Our purpose in that is to
prevent their private interpretation of it." Isn't it marvelous that
God should write a book for the people and then should be unwilling for the
people to read it. And yet according to that book the people are to stand or
fall in the day of judgment on the teachings of that book. No wonder the
declaration in the book--"Search the Scriptures (the book) for in them
ye think ye have eternal life. And they are they which testify of me."
Fearful the responsibility assumed by the Catholics! FOURTH LECTURE--17th, 18th, 19th
Centuries 1. This
lecture begins with the beginning of the Seventeenth Century (A.D. 1601). We
have passed very hurriedly over much important Christian history, but
necessity his compelled this. 2. This
three-century period begins with the rise of an entirely new denomination. It
is right to state that some historians give the date of the beginning of the
Congregational Church (at first called "Independents") as 1602.
However, Schaff-Herzogg, in their Encyclopedia,
place its beginning far back in the sixteenth century, making it coeval with
the Lutheran and Presbyterian. In the great reformation wave many who went
out of the Catholic Church were not satisfied with the extent of the
reformation led by Luther and Calvin. They decided to repudiate also the
preacher rule and government idea of the churches and return to the New
Testament democratic idea as had been held through the fifteen preceding
centuries by those who had refused to enter Constantine's hierarchy. 3. The
determined contention of this new organization for this particular reform
brought down upon its head bitter persecution from Catholic, Lutheran,
Presbyterian and Church of England adherents--all the established churches.
However, it retained many other of the Catholic made errors, such for
instance as infant baptism, pouring or sprinkling for baptism, and later
adopted and practiced to an extreme degree the church and state idea. And,
after refugeeing to America,
themselves, became very bitter persecutors. 4. The
name "Independents" or as now called
"Congregationalists," is derived from their mode of church
government. Some of the distinguishing principles of the English
Congregationalists as given in Schaff-Herzogg Encyclopedia are as follows: (1) That Jesus Christ is the only head of the church and that
the Word of God is its only statue book. (2) That visible churches are distinct assemblies of Godly men
gathered out of the world for purely religious purposes, and not to be
confounded with the world. (3) That these separate churches have full power to choose
their own officers and to maintain discipline. (4) That in respect to their internal management they are each
independent of all other churches and equally independent of state control. 5. How
markedly different these principles are from Catholicism, or even
Lutheranism, or Presbyterianism or the Episcopacy of the Church of England. How
markedly similar to the Baptists of today, and of all past ages, and to the
original teachings of Christ and His apostles. 6. In
1611, the King James English Version of the Bible appeared. Never was the
Bible extensively given to the people before. From the beginning of the
general dissemination of the Word of God began the rapid decline of the Papal
power, and the first beginnings for at least many centuries, of the idea of
"religious liberty." 7. In 1648
came the "Peace of Westphalia." Among other things which resulted
from that peace pact was the triple agreement between the great
denominations--Catholic, Lutheran and Presbyterian, no longer to persecute
one another. Persecutions among these denominations meant war with
governments backing them. However, all other Christians, especially the
Ana-Baptists, were to continue to receive from them the same former harsh
treatment, persistent persecution. 8. During
all the seventeenth century, persecutions for Waldenses, Ana-Baptists, and Baptists (in some places the
"Ana" was now being left off) continued to be desperately severe;
in England by the Church of England, as John Bunyan and many others could
testify; in Germany by the Lutherans; in Scotland by the Church of Scotland
(Presbyterian); in Italy, in France, and in every other place where the
papacy was in power, by the Catholics. There is now no peace anywhere for
those who are not in agreement with the state churches, or some one of them. 9. It is a
significant fact well established in credible history that even as far back
as the fourth century those refusing to go into the Hierarchy, and refusing
to accept the baptism or those baptized in infancy, and refusing to accept
the doctrine of "Baptismal Regeneration" and demanding rebaptism
for all those who came to them from the Hierarchy, were called
"Ana-Baptists." No matter what other names they then bore, they
were always referred to as "Ana-Baptists." Near the beginning of
the sixteenth century, the "Ana" was dropped, and the name
shortened to simply "Baptist," and gradually all other names were
dropped. Evidently, if Bunyan had lived in an earlier period his followers
would have been called "Bunyanites" or "Ana-Baptists."
Probably they would have been called by both names as were others preceding
him. 10. The
name "Baptist" is a "nickname," and was given to them by
their enemies (unless the name can be rightfully attributed to them as having
been given to them by the Savior Himself, when He referred to John as
"The Baptist"). To this day, the name has never been officially
adopted by any group of Baptists. The name, however, has become fixed and is
willingly accepted and proudly borne. It snugly fits. It was the
distinguishing name of the forerunner of Christ, the first to teach the
doctrine to which the Baptists now hold. 11. I
quote a very significant statement from the Schaff- Herzogg Encyclopedia, under "History of
Baptists in Europe," Vol. 1, page 210, "The Baptists appeared first
in Switzerland about 1523, where they were persecuted by Zwingle and the
Romanists. They are found in the following years, 1525-1530, with large
churches fully organized, in Southern Germany, Tyrol and in middle Germany.
In all these places persecutions made their lives bitter." (Note--that
all this is prior to the founding of the Protestant churches--Lutheran,
Episcopal, or Presbyterian.) We
continue the quotation-- "Moravia
promised a home of greater freedom, and thither many Baptists migrated, only
to find their hopes deceived. After 1534 they were numerous in Northern
Germany, Holland, Belgium, and the Walloon provinces. They increased even
during Alva's rule, in the low countries, and developed a wonderful
missionary zeal." (Note--"Missionary Zeal." And yet some folks
say that the "Hardshells"
are primitive Baptists.) Where did
these Baptists come from? They did not come out of the Catholics during the
Reformation. They had large churches prior to the Reformation. 12. As a
matter of considerable interest, note the religious changes in England as the
centuries have gone by: The Gospel
was carried to England by the Apostles and it remained Apostolic in its
religion until after the organization of the Hierarchy in the beginning of
the fourth century, and really for more than another century after that. It
then came under the power of the Hierarchy which was rapidly developing into
the Catholic Church. It then remained Catholic--that was the state religion,
until the split in 1534-1535, during the reign of Henry VIII. It was then
called the Church of England. Eighteen years later, 1553-1558, during the
reign of Queen Mary ("Bloody Mary") England was carried back to the
Catholics, and a bloody five-years period was this. Then Elizabeth, a
half-sister of Mary, the daughter of Anna Boleyn, came to the throne, 1558.
The Catholics were again overthrown, and again the Church of England came
into power. And thus things remained for almost another century, when the
Presbyterian Church came for a short while into the ascendancy, and seemed
for a while as if it might become the State Church of England as well as that
of Scotland. However, following the time of Oliver Cromwell, the Church of
England came back to her own and has remained the established church of
England ever since. 13. Note
the gradual softening down of religious matters in England from the hard and
bitter persecutions of the established church for more than a century. (1) The first toleration act came in 1688, one hundred and
fifty-four years after the beginning of this church. This act permitted the
worship of all denominations in England except two--the Catholics and the
Unitarians. (2) The second toleration act came in 1778, eighty-nine years
still later. This act included in the toleration the Catholics, but still
excluded the Unitarians. (3) The third toleration act came in 1813, thirty-five years
later. This included the Unitarians. (4) In 1828-1829 came what is known as the "Test
Act" which gave the "dissenters" (the religionists not in
accord with the "Church of England") access to public office and
even to Parliament. (5) In 1836-37 and 1844 came the "Registration" and
"Marriage" acts. These two acts made legal baptisms and marriages
performed by "dissenters." (6) The "Reform Bill" came in 1854. This bill opened
the doors of Oxford and Cambridge Universities to dissenting students. Up to
this time no child of a "dissenter" could enter one of these great
institutions. 14. Thus
has been the march of progress in England toward "Religious
Liberty." But it is probably correct to state that real religious
liberty can never come into any country where there is and is to remain an established church. At best, it can
only be toleration, which is certainly a long way from real religious
liberty. As long as one denomination among several in any country is
supported by the government to the exclusion of all others this favoritism
and support of one, precludes the possibility of absolute religious liberty
and equality. 15. Very
near the beginning of the eighteenth century there were born in England three
boys who were destined to leave upon the world a deep and unfading
impression. These boys were John and
Charles Wesley, and George Whitfield. John and
Charles Wesley were born at Epworth (and here comes a suggestion for the name
Epworth League), the former June 28, 1703, and the latter March 29, 1708.
George Whitfield was born in Gloucester, December 27, 1714. The story of the
lives of these boys cannot be told here, but they are well worth being told,
and then retold. These three boys became the fathers and founders of
Methodism. They were all three members of the Church of England, and all
studying for the ministry; and yet at that time, not one of them converted
(which at that time was not unusual among the English clergy. Remember, however,
that in those days, the parent frequently, if not usually, decided on the
profession or line of the life to be followed by the boy). But these boys
were afterwards converted, and genuinely and wonderfully converted. 16. These
men seemed to have no desire to be the founders of a new denomination. But
they did seem to greatly desire and earnestly strive for a revival of pure
religion and a genuine spiritual reformation in the Church of England. This
they tried in both England and America. The doors of their own churches were
soon closed against them. Their services were frequently held out in the
open, or in some private house, or, as especially in the case of Whitfield,
in the meeting houses of other denominations. Whitfield's great eloquence
attracted markedly great attention everywhere he went. 17. The
definite date of the founding of the Methodist Church is hard to be
determined. Unquestionably Methodism is older than the Methodist Church. The
three young men were called Methodists before they left college. Their first
organizations were called "Societies." Their first annual
conference in England was held in 1744. The Methodist Episcopal Church was
officially and definitely organized in America, in Baltimore in 1784. Their
growth has really been marvelous. But, when they came out of the Church of
England, or the Episcopal Church, they brought with them a number of the
errors of the mother and grandmother churches. For instance, as the
Episcopacy, or preacher-church government. On this point they have had many
internal wars and divisions, and seem destined to have yet others. Infant
Baptism and sprinkling for baptism, etc., but there is one great thing which
they have, which they did not bring out with them, a genuine case of
spiritual religion. 18. September
12, 1788, there was born in Antrium, Ireland, a child, who was destined in
the years to come, to create quite a religious stir in some parts of the
world, and to become the founder of a new religious denomination. That child
was Alexander Campbell. His father was a Presbyterian minister. The father,
Thomas Campbell, came to America in 1807. Alexander, his son, who was then in
college, came later. Because of changed views, they left the Presbyterians
and organized an independent body, which they called "The Christian
Association," known as "The Brush Run Church." In 1811, they
adopted immersion as baptism and succeeded in persuading a Baptist preacher
to baptize them, but with the distinct understanding that they were not to unite
with the Baptist Church. The father, mother, and Alexander were all baptized.
In 1813 their independent church united with the Red Stone Baptist
Association. Ten years later, because of controversy, they left that
association and joined another. Controversies continued to arise, and they
left that association. It is fair to say that they had never been Baptists,
nor had they so far as any records I have seen, to show, ever claimed to be. 19. It
could hardly be fair to Christian history, and especially to Baptist history,
to say nothing in these lectures about John Bunyan. In some respects, one of
the most celebrated men in English history and even in world history--John
Bunyan, a Baptist preacher--John Bunyan, twelve years in Bedford jail--John
Bunyan the author while confined in jail, of the most celebrated and most
widely circulated book, next to the Bible, in the whole world.
"Pilgrim's Progress"--John
Bunyan, one of the most notable of all examples of the bitterness of
Christian persecution. And the
story of Mary Bunyan, John Bunyan's blind daughter, ought to be in every
Sunday School library. For many years it was out of print. I think it is now
in print again. I almost defy any man or woman, boy or girl, to read it and
keep dry eyes. 20.
Another thing about which at least a few words should be said in these
lectures in concerning 21. The
story of the beginning of Christian work in Wales is strikingly fascinating
and from history it seems to be true. That history begins in the New
Testament (Acts 28:30-31; II Tim. 4:21). The story of Claudia and
Pudens--their visit to Rome--their conversion under Paul's preaching, and
carrying the gospel back to Wales, their homeland, is thrillingly
interesting. Paul did this preaching in Rome as early as A.D. 63. Soon after
that Claudia, Pudens, and others, among them two preachers, carried the same
gospel into England and especially into Wales. How mightily the Welch
Baptists have helped the Baptists in America can hardly be estimated. LECTURE FIVE--RELIGION IN THE
UNITED STATES 1. Through
the Spanish and others of the Latin races, the Catholics as religionists,
came to be the first representatives of the Christian religion in South and
Central America. But in North America, except Mexico, they have never
strongly predominated. In the territory of what is now the United States
except in those sections which were once parts of Mexico they have never been
strong enough, even during the Colonial period to have their religious views
established by law. 2.
Beginning with the Colonial period, in the early part of the seventeenth
century, the first settlements were established in Virginia, and a little
later in that territory now known as the New England States. Religious, or
more properly speaking--irreligious persecutions, in England, and on the
continent, were, at least, among the prime causes which led to the first
settlement of the first United States Colonies. In some of the groups of
immigrants which first came, not including the Jamestown group (1607) and
those known as the "Pilgrims" (1620), were two groups, one, at
least, called "Puritans"--these were
"Congregationalists." Governor Endicott was in control of their
colony. The other group were Presbyterians. Among these two groups, however,
were a number of Christians with other views than theirs, also seeking relief
from persecution. "THE TRAIL OF BLOOD IN AMERICA" 3. These
refugeeing Congregationalists and Presbyterians established different
Colonies and immediately within their respective territories established by
law their own peculiar religious views. In other words,
"Congregationalism" and "Presbyterianism" were made the
legal religious views of their colonies. This to the absolute exclusion of
all other religious views. Themselves fleeing the mother country, with the
bloody marks of persecution still upon them and seeking a home of freedom and
liberty for themselves, immediately upon being established in their own
colonies, in the new land and having the authority, they deny religious
liberty to others, and practice upon them the same cruel methods of
persecution. Especially did they, so
treat the Baptists. 4. The
Southern colonies in Virginia, North and South Carolina were settled mainly
by the adherents of the Church of England. The peculiar views of the Church
were made the established religion of these colonies. Thus in the new land of
America, where many other Congregationalists, Presbyterians and Episcopalians
have come seeking the privilege of worshipping God according to the dictates
of their own consciences, there were soon set up three established churches.
No religious liberty for any except for those who held governmental
authority. The Children of Rome are following in the bloody footsteps of
their mother. Their own reformation is yet far from complete. 5. With the immigrants to America
came many scattering Baptists (by some still called
"Ana-Baptists"). There were probably some in every American-bound
vessel. They came, however, in comparatively small groups, never in large
colonies. They would not have been permitted to come in that way. But they
kept coming. Before the colonies are thoroughly established the Baptists are
numerous and almost everywhere. But they soon began to feel the heavy hands
of the three State churches. For the terrible offenses of "preaching the
Gospel" and "refusing to have their children baptized,"
"opposing infant baptism," and other like conscientious acts on
their part, they were arrested, imprisoned, fined, whipped, banished, and
their property confiscated, etc. All that here in America. From many sources,
I give but a few illustrations. 6. Before
the Massachusetts Bay Colony is twenty years old, with the Congregational as
the State Church, they passed laws against the Baptists and others. The
following is a sample of the laws: "It
is ordered and agreed, that if any person or persons, within this
jurisdiction, shall either openly condemn or oppose the baptizing of infants,
or go about secretly to seduce others from the approbation or use thereof, or
shall purposely depart the congregation at the ministration of the ordinance
. . . after due time and means of conviction--every such person or persons
shall be sentenced to banishment." This law was enacted especially
against the Baptists. 7. By the
Authorities in this colony, Roger
Williams and others were banished. Banishment in America in those days
was something desperately serious. It meant to go and live among the Indians.
In this case Williams was received kindly and for quite a while lived among
the Indians, and in after days proved a great blessing to the colony which
had banished him. He saved the colony from destruction by this same tribe of
Indians, by his earnest entreaties in their behalf. In this way he returned
good for evil. 8. Roger Williams, later, together with
others, some of whom, at least, had also been banished from that and other of
the colonies among whom was John
Clarke, a Baptist preacher, decided to organize a colony of their own. As
yet they had no legal authority from England to do such a thing, but they
thought this step wiser under existing conditions than to attempt to live in
existing colonies with the awful religious restrictions then upon them. So
finding a small section of land as yet unclaimed by any existing colony they
proceeded to establish themselves on that section of land now known as Rhode
Island. That was in the year 1638, ten years later than the Massachusetts Bay
Colony, but it was about 25 years later (1663) before they were able to
secure a legal charter. 9. In the
year 1651 (?) Roger Williams and John Clarke were sent by. the colony to
England to secure, if possible legal permission to establish their colony.
When they reached England, Oliver Cromwell was in charge of the government,
but for some reason he failed to grant their request. Roger Williams returned
home to America. John Clarke remained
in England to continue to press his plea. Year after year went by. Clarke
continued to remain. Finally Cromwell lost his position and Charles II sat
upon the throne of England. While Charles is regarded in history as one of
the bitterest of persecutors of Christians, he finally, in 1663, granted that
charter. So Clarke, after 12 long years of waiting returned home with that
charter. So in 1663, the Rhode Island colony became a real legal institution,
and the Baptists could write their own constitution. 10. That
Constitution was written. It attracted the attention of the whole wide world.
In that Constitution was the world's first declaration of "Religious
Liberty." The battle
for absolute religious liberty even in America alone is a great history
within itself. For a long time the Baptists seem to have fought that battle
entirely alone, but they did not fight it for themselves alone, but for all
peoples of every religious faith. Rhode Island, the first Baptist colony,
established by a small group of Baptists after 12 years of earnest pleading
for permission was the first spot on earth where religious liberty was made
the law of the land. The settlement was made in 1638; the colony legally
established in 1663. 11. In
this colony two Baptist churches were organized even prior to the legal
establishment of the colony. As to the exact date of the organization of at
least one of these two churches, even the Baptists, according to history, are
at disagreement. All seem to be agreed as to the date of the organization of
the one at Providence, by Roger Williams, in 1639. As to the date of the one
organized at Newport by John Clarke, all the later testimony seems to give
the date at 1638. All the earlier seems to give it later, some years later.
The one organized by Roger Williams at Providence seems to have lived but a
few months. The other by John Clarke at Newport, is still living. My own
opinion as to the date of organization of Newport church, based on all
available data, is that 1638 is
the correct date. Personally, I am sure this date is correct. 12. As to
the persecutions in some of the American colonies, we give a few samples. It
is recorded that on one occasion one of John Clarke's members was sick. The
family lived just across the Massachusetts Bay Colony line and just inside
that colony. John Clarke, himself, and a visiting preacher by the name of Crandall
and a layman by the name of Obediah Holmes--all three went to visit that sick
family. While they were holding some kind of a prayer service with that sick
family, some officer or officers of the colony came upon them and arrested
them and later carried them before the court for trial. It is also stated,
that in order to get a more definite charge against them, they were carried
into a religious meeting of their church (Congregationalist), their hands
being tied (so the record states). The charge against them was "for not
taking off their hats in a religious service." They were all tried and
convicted. Gov. Endicott was present. In a rage he said to Clarke, while the
trial was going on, "You have denied infants baptism" (this was not
the charge against them). "You deserve death. I will not have such trash
brought into my jurisdiction." The penalty for all was a fine, or be
well-whipped. Crandall's fine (a visitor) was five pounds ($25.00), Clarke's
fine (the pastor) was twenty pounds ($100.00). Holmes' fine (the records say
he had been a Congregationalist and had joined the Baptists) so his fine was
thirty pounds ($150.00). Clark's and Crandall's fines were paid by friends.
Holmes refused to allow his fine paid, saying he had done no wrong, so was
well whipped. The record states that he was "stripped to the waist"
and then whipped (with some kind of a special whip) until the blood ran down
his body and then his legs until his shoes overflowed. The record goes on to
state that his body was so badly gashed and cut that for two weeks he could
not lie down, so his body could touch the bed. His sleeping had to be done on
his hands or elbows and knees. Of this whipping and other things connected
with it I read all records, even Holmes' statement. A thing could hardly have
been more brutal. And here in America! 13.
Painter, another man, "refused to have his child baptized," and
gave as his opinion "that infant baptism was an anti-Christian
ordinance." For these offenses he was tied up and whipped. Governor
Winthrop tells us that Painter was whipped "for reproaching the Lord's
ordinance." 14. In the
colony where Presbyterianism was the established religion, dissenters
(Baptist and others) seemed to fare no better than in the Massachusetts Bay
Colony where Congregationalism was the established religion. In this
colony was a settlement of Baptists. In the whole settlement were only five
other families. The Baptists recognized the laws they were under and were,
according to the records, obedient to them. This incident occurred: It was
decided by authorities of the colony to build a Presbyterian meeting house in
that Baptist settlement. The only way to do it seemed by taxation. The
Baptists recognized the authority of the Presbyterians to levy this new and
extra tax, but they made this plea against the tax at this time--"We
have just started our settlement. Our little cabins have just been built, and
little gardens and patches just been opened. Our fields not cleared. We have
just been taxed to the limit to build a fort for protection against the
Indians. We cannot possibly pay another tax now." This is only the
substance of their plea. The tax was levied. It could not possibly be paid at
that time. An auction was called. Sales were made. Their cabins and gardens and
patches, and even their graveyards, were sold--not their unopened fields.
Property valued at 363 pounds and 5 shillings sold for 35 pounds and 10
shillings. Some of it, at least, was said to have been bought by the preacher
who was to preach there. The settlement was said to have been left ruined. A large
book could be filled with oppressive laws. Terrifically burdensome acts of
taxation, hard dealing of many sorts, directed mainly against the Baptists.
But these lectures cannot enter into these details. 15. In the
southern colonies, throughout the Carolinas and especially Virginia, where
the Church of England held sway, persecution of Baptists was serious and
continuous. Many times their preachers were fined and imprisoned. From the
beginning of the colonial period to the opening of the Revolutionary War,
more than 100 years, these persecutions of Baptists were persisted in. 16. We
give some examples of the hardships of the Baptists in Virginia, and yet
strange as it may now seem Virginia was the next place on earth after Rhode
Island to adopt religious liberty. But that was more than a century away. But
the hardships--as many as 30 preachers at different times, were put in jail
with the only charge against them--"for preaching the Gospel of the Son
of God." James Ireland is a case in point. He was imprisoned. After
imprisonment, his enemies tried to blow him up with gunpowder. That having
failed, they next tried to smother him to death by burning sulphur under his
windows at the jail. Failing also in this, they tried to arrange with a
doctor to poison him. All this failed. He continued to preach to his people
from the windows. A wall was then built around his jail so the people could
not see in nor he see out, but even that difficulty was overcome. The people
gathered, a handkerchief was tied to a long stick, and that stuck up above
the walls so Ireland could see when they were ready. The preaching continued.
17. Three
Baptist preachers (Lewis and Joseph Craig and Aaron Bledsoe) were later
arrested on the same charge. One of them, at least, was a blood relative of
R. E. B. Baylor, and possibly of one or more other Texas Baptist preachers.
These preachers were arraigned for trial. Patrick Henry, hearing of it and
though living many miles away and though a Church of England man himself,
rode those miles horseback to the trial and volunteered his services in their
defense. Great was his defense. I cannot enter into a description of it here.
It swept the court. The preachers were freed. 18.
Elsewhere than Rhode Island, religious liberty came slowly and by degrees.
For example: In Virginia a law was passed permitting one, but only one,
Baptist preacher to a county. He was permitted to preach but once in two
months. Later this law was modified, permitting him to preach once in each
month. But even then, in only one definite place in the county, and only one
sermon on that day, and never to
preach at night. Laws were passed not only in Virginia but in colonies
elsewhere positively forbidding any
Mission work. This was why Judson was the first foreign missionary--law
forbade. It took a long time and many hard battles, in the Virginia House of
Burgesses, to greatly modify these laws. 19.
Evidently, one of the greatest obstructions to religious liberty in America,
and probably all over the world as to that, was the conviction which had
grown into the people throughout the preceding centuries that religion could
not possibly live without governmental
support. That no denomination could prosper solely on voluntary offerings
by its adherents. And this was the hard argument to meet when the battle was
raging for the disestablishment of the Church of England in Virginia, and
also later in Congress when the question of religious liberty was being
discussed there. For a long time the Baptists fought the battle almost alone,
20. Rhode
Island began her colony in 1638, but it was not legally chartered until 1663.
There was the first spot where Religious Liberty was granted. The second
place was Virginia in 1786. Congress declared the first amendment to the
Constitution to be in force December 15, 1791, which granted religious
liberty to all citizens, Baptists are credited with being the leaders in
bringing this blessing to the nation. 21. We
venture to give one early Congressional incident. The question of whether the
United States should have an established church or several established
churches, or religious liberty, was being discussed. Several different bills
had been offered, one recommending the Church of England as the established
church; and another the Congregationalist Church, and yet another the
Presbyterian. The Baptists, many of them, though probably none of them
members of Congress, were earnestly contending for absolute religious
liberty. James Madison (afterwards President) seemingly was their main
supporter. Patrick Henry arose and offered a substitute bill for them all,
"That four churches (or
denominations) instead of one be
established"--the Church of England, or Episcopal,
Congregationalist, Presbyterian, and the Baptist. Finally when each of the
others saw that IT could not be made the sole established church, they each
agreed to accept Henry's compromise. (This compromise bill stated that each
person taxed would have the right to say to which denomination of these four
his money should go.) The Baptists continued to fight against it all; that
any combination of Church and State was against their fundamental principles,
that they could not accept it even if voted. Henry pleaded with them, said he
was trying to help them, that they could not live without it, but they still
protested. The vote was taken--it carried nearly unanimously. But the measure
had to be voted on three times. The Baptists, led by Madison and possibly
others continued to fight. The second vote came. It also carried almost
unanimously, swept by Henry's masterful eloquence. But the third vote had yet
to be taken. Now God seemingly intervened. Henry was made Governor of
Virginia and left Congress. When the third vote came, deprived of Henry's
irresistible eloquence, the vote was lost. Thus the
Baptists came near being an established denomination over their own most
solemn protest. This is not the only opportunity the Baptists ever had of
becoming established by law, but
is probably the nearest they ever came to it. 22. Not
long after this, the Church of England was entirely disestablished in
America. No religious denomination was supported by the Central Government (a
few separated State governments still had establishment), Church and state,
so far as the United States was concerned, were entirely separated. These
two, Church and State, elsewhere at least, had for 1,500 years (since 313)
been living in unholy wedlock. Religious Liberty was, at least here in the
United States, resurrected to die no more, and now gradually but in many
places slowly, it is spreading throughout the world. 23. But
even in the 24. Some
serious questions have many times been asked concerning the Baptists: Would
they, as a denomination, have accepted from any nation or state an offer of
"establishment" if such nation or state had freely made them such
an offer? And, would they, in case they had accepted such an offer, have
become persecutors of others like Catholics or Episcopals, or Lutherans or
Presbyterians, or Congregationalists? Probably a little consideration of such
questions now would not be amiss. Have the Baptists, as a fact, ever had such
an opportunity? Is it not
recorded in history, that on one occasion, the King of the Netherlands (the
Netherlands at that time embracing Norway and Sweden, Belgium, Holland, and
Denmark) had under serious consideration the question of having an
established religion? Their kingdom at that period was surrounded on almost
all sides by nations or governments with established religions--religions
supported by the Civil Government. It is
stated that the King of Holland appointed a committee to examine into the
claims of all existing churches or denominations to see which had the best
claim to be the New Testament Church. The committee reported back that the
Baptists were the best representatives of New Testament teachings. Then the
King offered to make the Baptist "the established" church or
denomination of his kingdom. The Baptists kindly thanked him but declined,
stating that it was contrary to their fundamental convictions and principles.
But this
was not the only opportunity they ever had of having their denomination the
established religion of a people. They certainly had that opportunity when
Rhode Island Colony was founded. And to have persecuted others--that would
have been an impossibility if they were to continue being Baptists. They were
the original advocates of "Religious Liberty." That really is one
of the fundamental articles of their religious faith. They believed in the
absolute separation of church and state. 25. So
strong has been the Baptist conviction on the question of Church and State
combination, that they have invariably declined all offers of help from the
State. We give here two instances. One in Texas and the other in Mexico. Long
years ago in the days of Baylor University's babyhood, Texas offered to help
her. She declined the help though she was in distressing need. The Texas
Methodists had a baby school in Texas at the same time. They accepted the
State help; that school finally fell into the hands of the State. The case
in Mexico occurred in this wise: W. D. Powell was our missionary to Mexico.
By his missionary work he had made a great impression for the Baptists upon
Governor Madero of the State of Coahuila. Madero offered a great gift to the
Baptists from the State, if the Baptists would establish a good school in the
State of Coahuila, Mexico. The matter was submitted by Powell to the Foreign
Board. The gift was declined because it was to be from the State. Afterwards
Madero gave a good large sum personally. That was accepted and Madero
Institute was built and established. SOME AFTER WORDS 1. During
every period of the "Dark Ages" there were in existence many
Christians and many separate and independent Churches, some of them dating
back to the times of the Apostles, which were never in any way connected with
the Catholic Church. They always wholly rejected and repudiated the Catholics
and their doctrines. This is a fact clearly demonstrated by credible history.
2. These
Christians were the perpetual objects of bitter and relentless persecution.
History shows that during the period of the "Dark Ages," about
twelve centuries, beginning with A.D. 426, there were about fifty millions of
these Christians who died martyr deaths. Very many thousands of others, both
preceding and succeeding the "Dark Ages," died under the same hard
hand of persecution. 3. These
Christians, during these dark days of many centuries, were called by many
different names, all given to them by their enemies. These names were
sometimes given because of some specially prominent and heroic leader and
sometimes from other causes; and sometimes, yea, many times, the same people,
holding the same views, were called by different names in different
localities. But amid all the many changes of names, there was one special name
or rather designation, which clung to at least some of these Christians,
throughout all the "Dark Ages," that designation being
"Ana-Baptist." This compound word applied as a designation of some
certain Christians was first found in history during the third century; and a
suggestive fact soon after the
origin of Infant Baptism, and a more suggestive fact even prior to the use of the name Catholic. Thus the name
"Ana-Baptists" is the oldest denominational
name in history. 4. A
striking peculiarity of these Christians was and continued to be in
succeeding centuries: They rejected the man-made doctrine of "Infant
Baptism" and demanded rebaptism, even though done by immersion for all
those who came to them, having been baptized in infancy. For this peculiarity
they were called "Ana-Baptists." 5. This,
special designation was applied to many of these Christians who bore other
nicknames; especially is this true of the Donatists, Paulicians, Albigenses
and Ancient Waldenses and others. In later centuries this designation came to
be a regular name, applied to a distinct group. These were simply called
"Ana- Baptists" and gradually all other names were dropped. Very
early in the sixteenth century, even prior to the origin of the Lutheran
Church, the first of all the Protestant Churches, the word "ana"
was beginning to be left off, and they were simply called
"Baptists." 6. Into
the "dark ages" went a group of many churches which were never in
any way identified with the Catholics. Out of the "dark ages" came
a group of many churches, which had never been in any way identified with the
Catholics. The
following are some of the fundamental doctrines to which they held when they
went in: And the same are, the fundamental doctrines to which they held when
they came out: And the same are the fundamental doctrines to which they now
hold. FUNDAMENTAL DOCTRINES 1. A
spiritual Church, Christ its founder, its only head and law giver. 2. Its
ordinances, only two, Baptism and the Lord's Supper. They are typical and
memorial, not saving. 3. Its
officers, only two, bishops or pastors and deacons; they are servants of the
church. 4. Its
Government, a pure Democracy, and that executive only, never legislative. 5. Its
laws and doctrines: The New Testament and that only. 6. Its members.
Believers only, they saved by grace, not works, through the regenerating
power of the Holy Spirit. 7. Its
requirements. Believers on entering the church to be baptized, that by
immersion, then obedience and loyalty to all New Testament laws. 8. The
various churches--separate and independent in their execution of laws and
discipline and in their responsibilities to God--but cooperative in work. 9.
Complete separation of Church and State. 10.
Absolute Religious liberty for all. Partial list of books used in
preparing lectures on "the Trail of Blood" History of Baptists in Virginia, Semple Available
as a printed booklet from: Bryan Station Baptist Church
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