Jarrel - Baptist Church Perpetuity - Landmark Baptist

As explanatory, says Armitage:
“A word here may be necessary as to the proper naming of this interesting
people; were they Baptists or Anabaptists? They are commonly characterized
as ‘Anabaptists’ by friends and foes; yet this name was especially offensive to
them, is it charged them with re-baptizing those whom they regarded as
unbaptized and because it was intended as a stigma. By custom their most
friendly historians call them ‘Ana-baptists,’ yet many of their candid
historians speak of them as ‘Baptists.’ The Petrobrussians complained that
Peter of Clugny ‘slandered them by calling them ‘Ana-baptists,’ so did their
Swiss and German brethren after them. The London Confession, 1646,
protests that the English Baptists were ‘commonly, though unjustly, called
Anabaptists.’” f715
Mosheim:
“The true origin of that sect which required the denomination of, Anabaptists,
by their administering anew the rite of baptism to those who came over to
their communion … is hid in the remote depths of antiquity, and is, of
consequence, extremely difficult to be ascertained. This uncertainty will not
appear surprising when it is considered that this sect started up all of a sudden
in several countries at the same point of time, under leaders of different
talents and different intentions, and at the very period when the first contest of
the reformers with the Roman pontiffs drew the attention of the world. … It
may be observed … that the Mennonites are not entirely mistaken when they
boast of their descent from the Waldenses, Petrobrussians and other sects,
who are usually considered as witnesses of the truth in the times of universal
darkness and superstition. Before the rise of Luther and Calvin there lay
concealed in almost all the countries of Europe, particularly in Bohemia,
Moravia, Switzerland and Germany, many persons who adhered tenaciously
to the following doctrine which the Waldenses, Wickliffites and Hussites had
maintained, some in a more disguised, and others in a more open and public
manner, viz: that the kingdom of Christ or the visible church was an assembly
of real saints and ought, therefore, to be inaccessible to the wicked and
unrighteous, and also exempt from all those institutions which human
prudence suggests, to oppose the progress of iniquity, or to correct and reform
transgressors. This maxim is the true source of all the peculiarities that are to
be found in the religious doctrine and discipline of the Mennonites; and it is
most certain that the greatest part of these peculiarities were approved by
many of those, who, before the dawn of reformation, entertained the notion
already mentioned relating to the visible church of Christ. … The drooping
spirits of these people who had been dispersed through many countries and
persecuted everywhere with the greatest severity, were revived when they
were informed that Luther, seconded by several persons of eminent piety, had
successfully attempted the reformation of the church.” f716