Baptists claim to be built on the foundation of the Apostles and prophets, Jesus Christ Himself being the chief Corner-Stone. If this claim be well founded, whether they have a written history of one century or of twenty, matters little. Yet whatever of the past belongs to any, it may be well to know. [p. 155] Any Baptist history constitutes one of the most interesting chapters in the records of Christianity.
During the Apostolic age even, the doctrines11 of the Gospel became corrupted13, and its ordinances14 soon after. Both Jewish and Gentile converts brought into the churches many of their old religious notions, and incorporated them with the faith of Christ. These, together with the many philosophical16 ideas of the times and the perversions17 to which the truth is always exposed from the ignorance and selfishness of men, very early turned the churches aside from the faith once delivered to the saints. Still there were many who in simplicity18 and humility19 maintained the doctrines and customs in their original purity. Those churches which were strongest and most prosperous were most exposed to corruption20 by alliances with the world.
When at length the period of martyrdom and persecution22 terminated; when a nominal23 Christianity took possession of a throne, and Church and State became united, then religion, in its prevailing24 forms, lost its simplicity, its spirituality, and its power, and a temporal hierarchy25 took the place of the church of Christ. This was the great apostasy26 [p. 156] of the early times. But all the churches and all disciples27 did not follow in the wake of this sad departure from the truth. Many congregations and communities of true worshipers kept the doctrines of the Gospel, and practiced its ordinances, nearly, or quite in their primitive28 purity. And this they continued to do through all the ages of darkness and corruption which followed. They were never identified with the Roman or Greek churches; they never were in alliance with States; never formed hierarchies29. As independent congregations, or small communities, with no other bond of union than a common faith, fellowship, and sympathy, often obscure and unobtrusive, taking the Word of God as their guide, they sought to realize the idea, not of a temporal, but a spiritual kingdom in the Gospel dispensation.
These religious communities were by the dominant30 hierarchies called sects, and stigmatized31 as heretics. As such they were traduced32 and persecuted33 continually. And though they may have had their errors, they were the best and purest defenders34 of the Christian faith, and the truest representatives of the first disciples of Christ then existing. The State churches were the [p. 157] heretics; while those so-called sects were the true successors of the first Christians35.
They were defamed and oppressed, calumniated36 and martyred because they bore witness to the truth of God and testified against the errors and vices37 of the so-called churches. History has never done them justice, and perhaps never will; because history has been too much written in the interest of their enemies, or from their standpoint. Tortured and tormented38 by those who should have been their defenders, crowns and miters alike pledged to their destruction, they could do nothing but suffer. And this they nobly did as Christ’s faithful witnesses. They were known by various names in different ages and in different lands, but retained the same general characteristics.
In the first and second centuries, Messalians, Montanists, Euchites, were terms which distinguished39 some of these sects.
In the third, fourth, and fifth centuries arose the Novatians. Increasing with exceeding rapidity, they quite overspread the Roman empire, in spite of the cruel and destructive persecutions which they suffered.
In the fourth century the Donatists appeared, as a new form of existing sects, or [p. 158] a new phase of the old faith. They multiplied rapidly, spread extensively, and long survived.
In the seventh century appeared the Paulicians, attracting much attention, and calling down upon themselves the wrath41 of the Romish Church. Still they increased greatly, notwithstanding their many persecutions.
That these Christian communities should have been faultless could not be supposed. But they were the best of the ages in which they lived, and maintained the purest forms of Gospel truth and practice. Without the advantage of organization and association, they differed somewhat among themselves.
But in general they all professed42 to take the New Testament as the rule of their faith and practice. They held to a spiritual church-membership, and received only professedly regenerated43 persons to the ordinances. Denying the orthodoxy of the Romish Church, they rebaptized persons received from that body, and hence were called Anabaptists. Infant baptism they rejected, according to Allix, Mosheim, Robinson, and other historians. Baptism they administered by immersion44, as indeed did [p. 159] all Christians during those ages. Robinson calls them “Trinitarian Baptists.” It is said that the Empress Theodora, after having confiscated45 their property, caused to be cruelly put to death no less than one hundred thousand Paulicians, for no other fault or offense46 than their religious faith.
About the close of the tenth century appeared the Paterines; substantially the same people, no doubt as had previously47 existed under other names. They too rejected infant baptism, and protested against the corruptions48 of the Romish Church; in consequence of which they suffered long and severe persecution.
In the eleventh century, and the ages following, were the Waldenses, Albigenses, Vaudois, Cathari, and Poor Men of Lyons. These were new names, and names usually given by their enemies. They increased, even under their persecutions, to a wonderful extent, and attracted the notice, if not the sympathy, of all Europe.
It is not pretended that these ancient sects were known by the name as Baptists; but in general they held the more prominent and distinctive49 principles which have always characterized the Baptists; thus: 1. They [p. 160] declared and defended the rights of faith and conscience and the freedom of worship. 2. They denied the authority of popes and the right of kings and States to interfere50 with the people in matters of religion. 3. They rejected infant baptism. 4. They baptized by dipping. 5. They held the Bible to be the only rule and authority in concerns of religious faith and practice. 6. They admitted to the churches none except such as professed to be regenerated and godly persons.
Now it is conceded by all historians of note that such churches and communities did exist, separate from and persecuted by, the prevailing State churches and civil authorities during all the ages from the Apostles to the Reformation.
When the Reformation under Luther and his coadjutors broke out, these sects to a great extent fraternized with, and were lost in, the multitude of the reformers. Such as continued their separate existence, as the Waldenses of Piedmont, yielding to the influence of the reformers, did from sympathy what the persecutions of the Papists had never been able to compel them to do—abandon dipping for sprinkling in baptism, adopted infant baptism, and took the [p. 161] general forms of religious life, into which Pedobaptist Protestantism grew.
the welsh baptists
Few denominations51 have a better claim to antiquity than the Welsh Baptists. They trace their descent directly from the Apostles and urge in favor of their claim arguments which have never been confuted.
When Austin, the Romish monk53 and missionary54, visited Wales, at the close of the sixth century, he found a community of more than two thousand Christians, quietly living in their mountain homes. They were independent of the Romish See, and wholly rejected its authority. Austin labored55 hard to convert them—that is, to bring them under the Papal yoke56; but entirely57 failed in the effort. Yielding things in general, he reduced his demand upon them to three particulars: 1. That they should observe Easter in due form, as ordered by the Church. 2. That they should give Christendom, or baptism, to their children. 3. That they should preach to the English the Word of God, as directed.[1]
[p. 162] These demands of Austin prove that they neither observed the Popish ordinance15 of Easter, nor baptized their children. They, however, rejected all his overtures58, whereupon he left them with threats of war and wretchedness. Not long after, Wales was invaded by the Saxons, and many of these inoffensive Christians cruelly murdered, as was believed, at the instigation of this bigoted59 zealot, the exacting60 Austin.
the dutch baptists
The Baptists of Holland have a history that reaches back to a very remote period, if not to the Apostolic age, as some confidently assert. And this antiquity is conceded by historians who have no sympathy with their denominational sentiments.
Mosheim, in his Church History, says, “The true origin of that sect5 which acquired the name Anabaptist is hid in the remote depths of antiquity, and is consequently extremely difficult to be ascertained61.” Eccl. Hist., Vol. IV., p. 427, Mac. Ed., 1811. See Introd. Orchard’s Hist. Bap., p. 17.
Zwingli, the Swiss Reformer, contemporary [p. 163] with Luther, declares: “The institution of Anabaptism is no novelty but for thirteen hundred years has caused great disturbance62 in the church.” Introd. Orchard’s Hist. Bap., p. 17. Thirteen hundred years before his time would have carried it back to within two centuries of the death of Christ.
Doctor Dermont, chaplain to the king of Holland, and Doctor Ypeij, professor of theology at Groningen, a few years since received a royal commission to prepare a history of the Reformed Dutch Church. That history, prepared under royal sanction, and officially published, contains the following manly63 and generous testimony64 to the antiquity and orthodoxy of the Dutch Baptists. “We have now seen that the Baptists, who were formerly65 called Anabaptists, and in later times Mennonites, were the original Waldenses, and have long in the history of the church received the honor of that origin. On this account, the Baptists may be considered the only Christian community which has stood since the Apostles, and as a Christian society, which has preserved pure the doctrines of the Gospel through all ages.” Hist. Ref. Dutch Ch., Ed. Breda, 1819. See Ency. Relig. Knowledge, Art. Mennonites.
[p. 164]Mosheim says of the persecutions of this people in the sixteenth century, “Vast numbers of these people, in nearly all the countries of Europe, would rather perish miserably66 by drowning, hanging, burning, or decapitation, than renounce67 the opinions they had embraced.” And their innocency68 he vindicates69 thus: “It is indeed true that many Anabaptists were put to death, not as being bad citizens, or injurious members of civil society, but as being incurable70 heretics, who were condemned71 by the old canon laws. For the error of adult baptism was in that age looked upon as a horrible offense.” That was their only crime. Eccl. Hist., Cent. 16, Sec. 3. Part 2, Ch. iii. Fuller’s Ch. Hist., B. 4.
This testimony is all the more welcome, because it comes from those who have no ecclesiastical sympathies with Baptists, but who, in fidelity72 to history, bear honest testimony to the truth which history teaches. The circumstances under which their evidence was produced give it additional force.
Cardinal73 Hossius, chairman of the council at Trent, says: “If the truth of [p. 165] religion were to be judged of by the readiness and cheerfulness which a man of any sect shows in suffering, then the opinions and persuasions74 of no sect can be truer or surer, than those of the Anabaptists; since there have been none, for these twelve hundred years past, that have been more grievously punished.” Orchard’s Hist. Bap., Sec. 12, part 30, p. 364.
Many thousands of the Dutch Baptists, called Anabaptists, and Mennonites, miserably perished by the hands of their cruel persecutors, for no crime but their refusal to conform to established churches.[2]
the english baptists
At what time the Baptists appeared in England in definite denominational form, it is impossible to say. But from the twelfth to the seventeenth century, many of them suffered cruel persecutions, and death by burning, drowning, and beheading, besides many other, and sometimes most inhuman75 tortures. And this they suffered both from Papists and Protestants, condemned by both civil and ecclesiastical tribunals, only because [p. 166] they persisted in worshiping God, according to the dictates76 of their consciences, and because they would not submit their religious faith and worship to the dictates of popes and princes.[3] In 1538, royal edicts were issued against them, and several were burnt at the stake in Smithfield.
Brande writes that: “In the year 1538, thirty-one Baptists, that fled from England, were put to death at Delft, in Holland; the men were beheaded, the women were drowned.” Hist. Reformers. See Benedict’s Hist. Bap., p. 303. Neal’s Hist. Puritans, Vol. I., p. 138. Note, Vol. II, p. 355, Sup. What crime had they committed to merit such treatment as this?
Bishop77 Latimer declares that, “The Baptists that were burnt in different parts of the kingdom went to death intrepidly78, and without any fear, during the time of Henry VIII.” Lent Sermons. Neal’s Hist. Purit., Vol. II, p. 356.
Under the rule of the Popish Mary, they suffered perhaps no more than under that of the Protestant Elizabeth. During the reign79 of the latter a congregation of Baptists was [p. 167] discovered in London, whereupon several were banished80, twenty-seven imprisoned81, and two burnt at Smithfield.[4]
Doctor Featley, one of their bitter enemies, wrote of them, in 1633: “This sect, among others, hath so far presumed upon the patience of the State, that it hath held weekly conventicles, rebaptizing hundreds of men and women together in the twilight82, in rivulets83 and in some arms of the Thames, and elsewhere, dipping them all over head and ears. It hath printed divers84 pamphlets in defense85 of their heresy86; yea, and challenged some of our preachers to disputation.” Eng. Bapt. Jubilee87 Memor., Benedict’s Hist. Bapt., p. 304.
Bailey wrote, in 1639, that: “Under the shadow of independency they have lifted up their heads, and increased their numbers above all sects in the land. They have forty-six churches in and about London. They are a people very fond of religious liberty, and very unwilling88 to be brought under bondage89 of the judgment90 of others.” Benedict’s History, p. 304.
The first book published in the English [p. 168] language on the subject of baptism was translated from the Dutch, and bears date 1618. From this time they multiplied rapidly through all parts of the kingdom. The first regularly organized church among them, known as such in England, dates from 1607, and was formed in London by a Mr. Smyth, previously a clergyman of the Established Church.
In 1689, the Particular Baptists, so called, held a convention in London, in which more than one hundred congregations were represented, and which issued a confession91 of faith, still in use and highly esteemed92.
The last Baptist martyr21 in England was Edward Wightman, of Burton upon Trent, condemned by the Bishop of Coventry, and burnt at Litchfield, April 11, 1612.[5]
american baptists
The history of American Baptists runs back a little more than two and a quarter centuries. In this country, as elsewhere, they were cradled amidst persecution, and nurtured93 by the hatred94 of their foes95. This has been their fortune in every age, and in every land.
[p. 169]Roger Williams, a distinguished and an honored name, was identified with the rise of the denomination52 in America. He has been called their founder, because he organized the first church, and was intimately connected with their early history. Williams was born in Wales, 1598, educated at Oxford96, England, came to America in 1630, and settled as minister of the Puritan church in Salem, Massachusetts. Not long after, he adopted Baptist views of doctrine12 and church order, on account of which he was banished by his fellow Puritans, and driven out of Massachusetts, in the depths of a rigorous winter, in a new and inhospitable country. Having wandered far and suffered much, finding the savage98 Indians more generous and hospitable97 than his fellow Christians, he finally reached and fixed99 his future home at what is now Providence100, R. I. Here, with a few associates of like faith, he founded a new colony, calling both the city and the colony Providence, in recognition of the Divine guidance and protection, which he had in so remarkable101 a manner experienced.
In 1639, Mr. Williams received baptism from one of his associates, there being no minister to perform that service. He in turn baptized his associates, and a church [p. 170] was organized, of which he was chosen pastor102. He was also appointed first Governor of Rhode Island. Full liberty was granted in matters of religion. Thus Roger Williams became the first ruler, and Rhode Island the first State which ever gave entire freedom to all persons to worship God, according to their own choice, without dictation or interference from civil or ecclesiastical authorities.
On account of this unrestricted liberty many Baptists, as well as other persecuted religionists from other colonies, and from Europe, collected in considerable numbers at Providence, and spread through the colony.
It is a mistake to suppose that all the Baptist churches in America grew out of the one which Roger Williams founded. It is even doubtful whether any single church arose as an outgrowth of that. As immigration increased, other churches grew up, having no connection with that; and with considerable rapidity the sentiments of Baptists spread into adjoining colonies, particularly west and south. For a long time, however, they were sorely persecuted, especially in Massachusetts and Connecticut; persecuted even by those who had themselves [p. 171] fled from persecution in their native land, to find freedom and refuge in these distant wilds.
In 1644, the present First Church in Newport, R. I., was organized. But whether the present First Church in Providence was constituted before this date is still a disputed point. Both claim priority. In 1656, the Second Church, Newport, was formed. Then followed in order of time the church in Swansea, Massachusetts, 1663; First, Boston, 1665; North Kingstone, R. I., 1665; Seventh Day Church, Newport, 1671; South Kingstone, R. I., 1680; Kittery, Me., 1682; Middletown, N. J., 1688; Lower Dublin, Pa., 1689; Charleston, S. C., 1690; Philadelphia, Pa., 1698; Welsh Tract40, Del., 1701; Groton, Ct., 1705. Others, not mentioned, arose within this period in these and other colonies. With the increase of population, Baptists rapidly increased and widely spread over the country.
Edward’s Tables gives the number of American Baptist Churches in 1768, as only 137.
[p. 172]Benedict’s History states that in 1812, there were 2,633 churches, 2,143 ordained ministers, and 204,185 members.
Allen’s Register for 1836, puts them at 7,299 churches, 4.075 ordained ministers, and 517,523 members.
The Baptist Year-Book gives the following figures:
Date Churches Ministers Members
1840 7,771 5,208 571,291
1860 12,279 7,773 1,016,134
1880 26,080 16,569 2,296,327
1890 33,588 21,175 3,070,047
1900 43,427 29,473 4,181,086
1910 49,045 33,909 5,266,369
1920 53,866 42,121 7,504,447
1930 53,888 49,907 8,915,785
The Year-Book gives the Sunday school statistics for 1930, as follows: For the United States, schools, 46,132; total enrollment104 5,143,056.
The figures given in all these cases are probably less than the actual facts warrant, since full reports from associations, churches, and schools can never be obtained.
other baptists
Besides the regular Baptist Brotherhood105, there are in the United States very many [p. 173] other and smaller denominations, which practice immersion, but are not in fellowship with, or reckoned as a part of, the great Baptist family.
The Seventh Day Baptists, so called on account of their observing Saturday, or the seventh day of the week, as their Sabbath, on the ground that the Jewish Sabbath was never abrogated106. They are estimated at about 7,000.
The Free Will Baptists, who take their name from their views as to the freedom of the human will and practice open communion, number about 66,000. In the North the Free Will Baptist churches have generally united with the Northern Convention, and their membership is reckoned with that of the regular Baptist body.
The Six Principle Baptists, so called because their doctrinal confession is based on the six points mentioned in Hebrews 6:1, 2, are estimated at about 300.
The Anti-Mission Baptists, or rather Primitive Baptists, found chiefly in the Southwest, do not believe in missions, Sunday schools, or other reform movements lest they should seem to interfere with the Divine decrees. They are said to number 43,000.
[p. 174] The Disciples of Christ, sometimes called Campbellites, or Christians, number about 1,200,000.
The Winebrennerians, or the General Eldership of the Churches of God in North America, are estimated at about 30,000.
The Tunkers, or Dunkards, of all groups number about 126,000, and the United Brethren, about 330,000.
baptists elsewhere
In North America, aside from the United States, but including the provinces of British America, Central America, Mexico, and the West Indies, Baptists numbered in 1930 about 249,809.
In Europe there were in 1930 about 1,639,656.
In Asia, about 361,800.
In Australasia, about 35,113.
In Africa, about 83,041.
The End
The End
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Founder
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| n.创始者，缔造者 | |
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founders
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| n.创始人( founder的名词复数 ) | |
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testament
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| n.遗嘱；证明 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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sect
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sects
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antiquity
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| n.古老；高龄；古物，古迹 | |
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utterly
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condemns
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| v.（通常因道义上的原因而）谴责( condemn的第三人称单数 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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doctrine
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| n.教义；主义；学说 | |
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corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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ordinances
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ordinance
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| n.法令；条令；条例 | |
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philosophical
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perversions
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simplicity
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humility
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corruption
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martyr
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persecution
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nominal
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prevailing
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hierarchy
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apostasy
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disciples
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primitive
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hierarchies
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dominant
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stigmatized
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traduced
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persecuted
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defenders
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Christians
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calumniated
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vices
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tormented
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distinguished
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tract
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wrath
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professed
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regenerated
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immersion
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confiscated
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offense
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previously
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corruptions
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| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
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distinctive
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| adj.特别的，有特色的，与众不同的 | |
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interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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denominations
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| n.宗派( denomination的名词复数 )；教派；面额；名称 | |
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denomination
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| n.命名，取名，(度量衡、货币等的)单位 | |
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monk
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| n.和尚，僧侣，修道士 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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58
overtures
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| n.主动的表示，提议；（向某人做出的）友好表示、姿态或提议( overture的名词复数 )；（歌剧、芭蕾舞、音乐剧等的）序曲，前奏曲 | |
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bigoted
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| adj.固执己见的，心胸狭窄的 | |
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exacting
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| adj.苛求的，要求严格的 | |
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ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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disturbance
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| n.动乱，骚动；打扰，干扰；(身心)失调 | |
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manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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testimony
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| n.证词；见证，证明 | |
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formerly
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| adv.从前，以前 | |
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miserably
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| adv.痛苦地；悲惨地；糟糕地；极度地 | |
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renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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innocency
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| 无罪，洁白 | |
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vindicates
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| n.澄清（某人/某事物）受到的责难或嫌疑( vindicate的名词复数 )；表明或证明（所争辩的事物）属实、正当、有效等；维护v.澄清（某人/某事物）受到的责难或嫌疑( vindicate的第三人称单数 )；表明或证明（所争辩的事物）属实、正当、有效等；维护 | |
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incurable
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| adj.不能医治的，不能矫正的，无救的；n.不治的病人，无救的人 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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fidelity
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| n.忠诚，忠实；精确 | |
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cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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persuasions
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| n.劝说，说服（力）( persuasion的名词复数 )；信仰 | |
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inhuman
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| adj.残忍的，不人道的，无人性的 | |
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dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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bishop
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| n.主教，（国际象棋）象 | |
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intrepidly
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| adv.无畏地，勇猛地 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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rivulets
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| n.小河，小溪( rivulet的名词复数 ) | |
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divers
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| adj.不同的；种种的 | |
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defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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heresy
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| n.异端邪说；异教 | |
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jubilee
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| n.周年纪念；欢乐 | |
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unwilling
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| adj.不情愿的 | |
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bondage
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| n.奴役，束缚 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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confession
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| n.自白，供认，承认 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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nurtured
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| 养育( nurture的过去式和过去分词 )； 培育； 滋长； 助长 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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foes
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| 敌人，仇敌( foe的名词复数 ) | |
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Oxford
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| n.牛津（英国城市） | |
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hospitable
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| adj.好客的；宽容的；有利的，适宜的 | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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101
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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102
pastor
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| n.牧师，牧人 | |
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103
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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104
enrollment
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| n.注册或登记的人数；登记 | |
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105
brotherhood
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| n.兄弟般的关系，手中情谊 | |
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106
abrogated
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| 废除（法律等）( abrogate的过去式和过去分词 )； 取消； 去掉； 抛开 | |
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