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The Trail of Blood
Continued.........
SECOND LECTURE-600-1300
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- It may be well just here to take time to show the
differences between the Roman and Greek Catholics:
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.
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.
The Greek Catholics continue the practice of Infant Communion. The
Romans have abandoned it though once taught it as another means of
Salvation.
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.
The Greeks have their priests to marry. The Roman priests are
forbidden to marry.
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.
- 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"
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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)
- 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.
- 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
- 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.
- 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.
- 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."
- From 1320 to 1384 there lived a man in England who attracted
world-wide attention. His name was John Wycliff. He was the
first of the brave fellows who had the courage to attempt a real
reformation inside the Catholic Church. He is many times referred to
in history as "The Morning Star of the Reformation." He lived an
earnest and effective life. It would really require several volumes
to contain anything like an adequate history of John Wycliff. He was
hated, fearfully hated, by the leaders of the Catholic hierarchy.
His life was persistently sought. He finally died of paralysis. But
years later, so great was Catholic hatred, his bones were dug and
burned, and his ashes scattered upon the waters.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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."
- 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.
- 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.
- 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.
- 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:
- Preacher-church government (differing in form).
- Church Establishment (Church and State combination).
- Infant BAPTISM
- Sprinkling or Pouring for Baptism.
- Baptismal Regeneration (some at least, and others, if many
of their historians are to be accredited).
- Persecuting others (at least for centuries).
- 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"
- 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.
- 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.
- 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.
- 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.
- 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.
- 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
- 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.
- 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.
- 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.
- 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:
- That Jesus Christ is the only head of the church and
that the Word of God is its only statue book.
- 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.
- That these separate churches have full power to choose
their own officers and to maintain discipline.
- That in respect to their internal management they are
each independent of all other churches and equally
independent of state control.
- 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.
- 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."
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- The third toleration act came in 1813, thirty-five years
later. This included the Unitarians.
- 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.
- In 1836-37 and 1844 came the "Registration" and
"Marriage" acts. These two acts made legal baptisms and
marriages performed by "dissenters."
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- Another thing about which at least a few words should
be said in these lectures in concerning Wales and the Welch
Baptists. One of the most thrilling stories in Christian history is
the story of the Welch Baptists. The Baptists of the United States
owe far most to the Welch Baptists than the most of us are
conscious. Some whole Baptist churches, fully organized, have
migrated in a body from Wales to the United States. (Orchard, p.
21-23; Ford, chap. 2.)
- 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
Welsh Baptists have helped the Baptists in America can hardly be
estimated.
Continue with Fifth Lecture
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