Jarrel - Baptist Church Perpetuity - Landmark Baptist
Jarrel - Baptist Church Perpetuity - Landmark Baptist Jarrel - Baptist Church Perpetuity - Landmark Baptist
Again, says Schmidt: Kurtz: “They spread during the middle ages over all Europe, more especially in the Southern part. … Even as late as the fourteenth century the inquisition in Italy was busy persecuting the Cathari. … Their name in Italy was not Cathari, however, but Patereni, from Patari, an obscure street in Milan, the headquarters of the rag-pickers, where they held their secret assemblies. Their principle seat in Western Europe the Cathari had in Southern France, where they were known as Albigenses. Thence they penetrated into the northern provinces of Spain where they numbered many adherents in the thirteenth century. To Germany they came partly from the East, from the Slav countries, partly from Flanders and Campagne. … The sect lived in the regions along the Rhine, especially in Cologne and Bonn. In England the Cathari found very little sympathy. They came over in 1159 from Holland, and in 1210 some are said to have been discovered in London. This system was based upon the New Testament of which they possessed a translation, probably derived from the Orient and deviating considerably from the Vulgate.” f575 “The principal centers of the Cathari were in Lombardy and in the South of France, but numerous communities also existed in Belgium, Germany and Spain. … The liturgy lately discovered by Kunitz dates from the thirteenth century, and gives a more favorable opinion of them than had formerly been entertained.” f576 “The great stronghold of the numberless sects which were designated as Cathari, Bulgarians, Manichaeaus, etc., was in the South of France, where they had secured the protection of Raymond the VI, Count of Toulouse, and of other powerful vassals. … The little town of Albi, in the district of Albigeois, was regarded as the great center of the party; whence the name Albigenses, by which these sects were designated.” f577 Says Hase: “Paterini, the name Catharists, by which this sect was generally designated, shows what were their ordinary pretentious. A similar opposition prepared the way for the influences exerted by the Paulicians who had been transferred into the western countries of Europe (hence called Publicani Bugari). The accounts we have of them are almost exclusively from their enemies. All agree, however, in describing them as universally and absolutely opposed to the Catholic church and all its pomp, in consequence of which they professed to be in immediate communication of the Holy Ghost, exalting them f578 above all conscious necessity of ecclesiastical or civil laws.” f579 That the reader may better understand how the Baptists of past ages have been known by so many names I will here give but few of the many examples of how liberal the Romish church was in naming its opponents:
“Haeriticus est omnis non orthodoxus. … Manichaei ad imam usque scelerum necquitiam pervenerunt. … Manichaeos seu, vel Donatistas meritissama severitate persequimur. Huic itaque homnium generi nihil ex moribus, nihil ex legibus commune sit cum caeteris. Ariani, Macedoniani, Pneumatomachi, Apolinariani, Novatiani, Eunomiani, Tetraditiae, Valentiani, Pauliani, Papiansitae, Montanistae, seu Pricillianistae, vel Phryges, vel Pepuzitae, Marcionistae, Borboritte, Messiliani, Euchitae, sive Enthousiastae, Donatistae, Audiani, Hydroparastataee, Tascodrogitae, Batrachitae, Hermogeniani, Photaniani, Marcelliani, Ophitae, Encratistae, Carpocratitae, Saccophori, Manichae, Haeretici, Acephali, Sabelliani, Eutychiani.” These names, with the above denunciation of all to whom they were applied as immoral, as without any merit and as deserving persecution to death, Robinson has copied from an ancient law concerning heretics — “Cod. … De haereticus.” f580 Wadington copies from Limborchs’ History of the Inquisition, another Romish list of names for the “heretics,” of the thirteenth century. Here they are, with the curses: “Catharos, Paterenos, Speromistas, Leonistas, Arnoldistas, Circumcisos, Passaginos, Josephinos, Garatenses, Albaneses, Franciscos, Beghardos, Commissos, Valdenses, Romanolos, Communellos, f581 Varinos, Ortulenos, cum illis de aqua nigra, et omnes hereticos … damnamus.” f582 Gieseler says: “The number of names of the heretics in this period is far greater than that of new parties.” f583 In this great avalanche of names, and probably, at most, not more than three or four kinds of dissenters from the Romish church, we see the folly of attempting to identify any of the: “sects” or trace Baptists, in history, by any name or names. Yet, strange to say, church historians are greatly influenced — yea, led by the names of these dissenters! Kurtz says that after the beginning of the twelfth century those who continued to entertain the Paulician: “views probably joined the Euchites and the Bogomils.” f584 But who were the Euchites and the Bogomils? Evidently, a people of the same belief and practice as the Paulicians with which they were consolidated; or, more correctly ex-pressed, the Paulicians themselves under these names. In either case the Baptist line is unbroken. The very fact of: “consolidation” is prima facie evidence of identity of faith and practice. Mosheim says of Henry, the Henrician leader: “Several writers affirm that he was one of the disciples of Peter de Bruys.” f586 On page 287 of his church
- Page 125 and 126: from their rejecting infant baptism
- Page 127 and 128: (6.) From the foregoing they agreed
- Page 129 and 130: “In this liturgy there is no offi
- Page 131 and 132: “As to baptism they said that was
- Page 133 and 134: “formerly no person was brought t
- Page 135 and 136: Says Robert Baird: “There is noth
- Page 137 and 138: CHAPTER 17. — THE ANABAPTISTS. In
- Page 139 and 140: pedobaptism.’ … ‘The visible
- Page 141 and 142: In an article in the Standard, Prof
- Page 143 and 144: “Baptism should be given to all t
- Page 145 and 146: Luther and the other reformers as t
- Page 147 and 148: scholars in his day, was drowned in
- Page 149 and 150: sin, buried with Christ, he rises t
- Page 151 and 152: on a converted membership they agre
- Page 153 and 154: ecause of the effrontery with which
- Page 155 and 156: Dr. Wall also says: “France seems
- Page 157 and 158: CHAPTER 18. — THE ANABAPTISTS AND
- Page 159 and 160: with Munzer in reference to baptism
- Page 161 and 162: once deeply imbibed, blinds the eye
- Page 163 and 164: put to a bloody slaughter for their
- Page 165 and 166: destructive fanaticism with which a
- Page 167 and 168: “The plebeian sect of the Anabapt
- Page 169 and 170: Moller: “Condemned in Rome, Monta
- Page 171 and 172: “They had not become extinct when
- Page 173 and 174: Novatians and the Donatists, which
- Page 175: CHAPTER 20. — THE BAPTIST CHURCH
- Page 179 and 180: “The Bogomiles were a branch of t
- Page 181 and 182: teachings of Peter de Bruys, and it
- Page 183 and 184: CHAPTER 21. — THE WALDENSES OF AP
- Page 185 and 186: Sylvester, 314 to 335 A.D. and acco
- Page 187 and 188: accept the testimony of the ‘Cath
- Page 189 and 190: efore Waldo, let them prove it,”
- Page 191 and 192: certain professors of church histor
- Page 193 and 194: history, with a genuine Waldensian
- Page 195 and 196: events as to deny that traditional
- Page 197 and 198: deserved his surname by residing am
- Page 199 and 200: we have demonstrated, the names are
- Page 201 and 202: Baptists. Keller insists throughout
- Page 203 and 204: (6.) While Waldo may have been the
- Page 205 and 206: CHAPTER 22. — THE WALDENSES PERPE
- Page 207 and 208: Peter de Bruis and Henry — “But
- Page 209 and 210: first propagandists on Holland soil
- Page 211 and 212: Dr. Limborch, Professor in the Univ
- Page 213 and 214: “It is well known that the Anabap
- Page 215 and 216: As explanatory, says Armitage: “A
- Page 217 and 218: Let it not be forgotten that I have
- Page 219 and 220: continued from the times of the Apo
- Page 221 and 222: There is no record of Baptists havi
- Page 223 and 224: William R. Williams, says: “Raste
- Page 225 and 226: enefit. Thieves and vagabonds share
“Haeriticus est omnis non orthodoxus. … Manichaei ad imam usque scelerum<br />
necquitiam pervenerunt. … Manichaeos seu, vel Donatistas meritissama<br />
severitate persequimur. Huic itaque homnium generi nihil ex moribus, nihil ex<br />
legibus commune sit cum caeteris. Ariani, Macedoniani, Pneumatomachi,<br />
Apolinariani, Novatiani, Eunomiani, Tetraditiae, Valentiani, Pauliani,<br />
Papiansitae, Montanistae, seu Pricillianistae, vel Phryges, vel Pepuzitae,<br />
Marcionistae, Borboritte, Messiliani, Euchitae, sive Enthousiastae,<br />
Donatistae, Audiani, Hydroparastataee, Tascodrogitae, Batrachitae,<br />
Hermogeniani, Photaniani, Marcelliani, Ophitae, Encratistae, Carpocratitae,<br />
Saccophori, Manichae, Haeretici, Acephali, Sabelliani, Eutychiani.”<br />
These names, with the above denunciation of all to whom they were applied as<br />
immoral, as without any merit and as deserving persecution to death, Robinson<br />
has copied from an ancient law concerning heretics — “Cod. … De<br />
haereticus.” f580<br />
Wadington copies from Limborchs’ History of the Inquisition, another Romish<br />
list of names for the “heretics,” of the thirteenth century. Here they are, with<br />
the curses:<br />
“Catharos, Paterenos, Speromistas, Leonistas, Arnoldistas, Circumcisos,<br />
Passaginos, Josephinos, Garatenses, Albaneses, Franciscos, Beghardos,<br />
Commissos, Valdenses, Romanolos, Communellos, f581 Varinos, Ortulenos,<br />
cum illis de aqua nigra, et omnes hereticos … damnamus.” f582<br />
Gieseler says:<br />
“The number of names of the heretics in this period is far greater than that of<br />
new parties.” f583<br />
In this great avalanche of names, and probably, at most, not more than three or<br />
four kinds of dissenters from the Romish church, we see the folly of attempting<br />
to identify any of the: “sects” or trace <strong>Baptist</strong>s, in history, by any name or<br />
names. Yet, strange to say, church historians are greatly influenced — yea, led<br />
by the names of these dissenters!<br />
Kurtz says that after the beginning of the twelfth century those who continued<br />
to entertain the Paulician: “views probably joined the Euchites and the<br />
Bogomils.” f584 But who were the Euchites and the Bogomils? Evidently, a<br />
people of the same belief and practice as the Paulicians with which they were<br />
consolidated; or, more correctly ex-pressed, the Paulicians themselves under<br />
these names. In either case the <strong>Baptist</strong> line is unbroken. The very fact of:<br />
“consolidation” is prima facie evidence of identity of faith and practice.<br />
Mosheim says of Henry, the Henrician leader: “Several writers affirm that he<br />
was one of the disciples of Peter de Bruys.” f586 On page 287 of his church
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