Jarrel - Baptist Church Perpetuity - Landmark Baptist
Jarrel - Baptist Church Perpetuity - Landmark Baptist Jarrel - Baptist Church Perpetuity - Landmark Baptist
Fuller points f739 out sixty-two differences between Wickliffe’s views and Romanism. No less than eighteen of them distinguish Baptists from Methodism, Campbell-ism and other forms of Arminianism; while several of them distinguish Baptists from Presbyterianism. I have room for only the following: (1.): “Those are heretics who say that Peter had. more power than the rest of the Apostles.” (9.): “The pope is ‘anti-Christ.’” (12.) “Bishop’s benedictions, confirmations, consecration of churches, chalices, etc., be but tricks to get money.” (14.): “That in the times of the Apostles there were only two orders, namely, priests and deacons. That a bishop doth not differ from a priest.” (18.) “He de-fined a church to consist only of persons predestinated.” (26.): “That general councils, etc., have no authority.” (28.): “That men are not bound by vigils or canonical hours.” (30.): “That to bind men to set and prescript forms of prayers doth derogate from that liberty God hath given them.” (31.): “That chrism and such other ceremonies are not to be used in baptism.” (34.): “That those are fools who affirm that infants cannot be saved without baptism; and also that he denied that all sins are abolished in baptism. That baptism doth not confer, but only signifies grace, which was given before,” (43) “That religious sects confound the unity of Christ’s church who instituted but one order of things.” (44.) “That he denied all sacred initiation into orders as leave no character behind them.” (56.) “That God loved Peter and David as dearly when they grievously sinned as he doth now when they are possessed of glory.” (59.) “That all things come to pass by fatal necessity” — a misrepresentation of the Bible doctrine of election as held by the Wickliffites, which Arminians now make against Baptists. Looking over these thirteen charges of heresy against Wickliffe we find numbers 9, 12 and 14 are condemnations of every form of episcopacy; that 26 condemns Methodist, Episcopalian, Presbyterian and other ecclesiastically legislative bodies; that 34 condemns infant baptism and water salvation; that 56 affirms the final preservation of saints; that 59 and 18 teach election, etc.; that 18 teaches a church is made of only the professedly regenerate; and that 43 teaches that God is not the originater of different denominations, but that He has but one church. No one acquainted with Baptist views needs to be, informed that these are distinctively Baptist principles. As to the action of baptism, Wickliffe was certainly a Baptist. Says Armitage: “He always retains the preposition ‘in’ and never with ‘in water,’ ‘in Jordan.’” f740 Says Armitage: “Froude finds a resemblance between some of Wickliff’s views, and others have claimed him as a Baptist.” f741
William R. Williams, says: “Rastell, one of the judges of England in the days of Queen Mary, has preserved in his Entrees legal documents, coming down, some of them, from his grandfather, Sir John More, a justice of the King’s Bench, and father of the illustrious chancellor, Sir Thomas More. In this volume, Rastell has preserved a Latin writ, sending over to the bishop for judgment, according to the canon law, three several groups of Lollards who all rejected infant baptism. … One who had personally known Wickliffe and sympathized with early Lollardism in England, but afterwards left that communion, gave as the reason, that among other errors the Lollard followers of the Great Reformer at Lutterworth rejected the baptism of infants.” f742 Of early English and other Baptists: “They were the inheritors of the labors of Huss and Jerome, of British Lollards, of Wickliffe and Waldo, and laborers yet earlier than these, whose memories and whose rewards are safe with God whom they meekly and faithfully served, and then went down unrecorded by their followers to a forgotten or a dishonored grave.” f743 Whether Wickliffe was a full fledged Baptist may be a little doubtful; but that he inherited the doctrine and the life of previous and contemporaneous Baptists, and gave them a great movement forward is clear, filling England with Baptist views and true Baptists. As Neal remarks: “If Wickliffe himself did not pursue the consequence of his own doctrine so far, yet many of his followers did, and were made Baptists by it. … All our historians agree in affirming that the doctrine of Wickliffe spread very extensively throughout the country; inasmuch that according to Knighton, a contemporary historian, ‘more than half the people of England embraced them and became his followers.’” f744 This is almost the equivalent to saying “more than half the people of England,” following Wickliffe’s teachings to the consequences, became Baptist churches. “That the denial of the rite of infants to baptism was a principle generally maintained among the Lollards or followers of Wickliffe, is abundantly confirmed by the historians of those times. Thomas Walden, who wrote against Wickliffe, terms this reformer ‘one of several heads who arose out of the bottomless pit for denying infant baptism, that heresies of the Lollards of whom he was the ringleader.’” f745 Neal shows how Wickliffe received his doctrine by succession from the Baptists before him: “Walsingham, another writer says, ‘it was in the year 1381 that the damnable heretic, John Wickliffe, received the cursed opinions of Berengarius,’ one of which unquestionably was the denial of infant baptism.” f745
- Page 171 and 172: “They had not become extinct when
- Page 173 and 174: Novatians and the Donatists, which
- Page 175 and 176: CHAPTER 20. — THE BAPTIST CHURCH
- Page 177 and 178: “Haeriticus est omnis non orthodo
- 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: There is no record of Baptists havi
- Page 225 and 226: enefit. Thieves and vagabonds share
- Page 227 and 228: “History has for them no word of
- Page 229 and 230: there were many Baptist CHURCHES in
- Page 231 and 232: least a hundred years prior to the
- Page 233 and 234: Queen Elizabeth reigned from 1558 t
- Page 235 and 236: of Baptist principles are the demon
- Page 237 and 238: (7.) Laying all this aside, I have
- Page 239 and 240: CHAPTER 24. — JOHN SMYTH’S BAPT
- Page 241 and 242: thereof. Now it is reason-able to c
- Page 243 and 244: Smith Watson, and now we cannot, at
- Page 245 and 246: Orchard’s suggestion, that Spilsb
- Page 247 and 248: CHAPTER 25. — THROUGH WELSH BAPTI
- Page 249 and 250: In the year 603, Augustine, called
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- Page 253 and 254: earth can tell where the church was
- Page 255 and 256: Says Cramp: “A church was immedia
- Page 257 and 258: any others than Wickenden, Brown, e
- Page 259 and 260: Armitage says: “In view of the fa
- Page 261 and 262: No church or minister ever originat
- Page 263 and 264: Brown, Wickenden and Dexter. … Th
- Page 265 and 266: “The first certain date in their
- Page 267 and 268: Massachusetts Baptist churches thus
- Page 269 and 270: “In the year 1751, Mr. Nicholas B
- Page 271 and 272: Christian era. … He had little ec
William R. Williams, says:<br />
“Rastell, one of the judges of England in the days of Queen Mary, has<br />
preserved in his Entrees legal documents, coming down, some of them, from<br />
his grandfather, Sir John More, a justice of the King’s Bench, and father of<br />
the illustrious chancellor, Sir Thomas More. In this volume, Rastell has<br />
preserved a Latin writ, sending over to the bishop for judgment, according to<br />
the canon law, three several groups of Lollards who all rejected infant<br />
baptism. … One who had personally known Wickliffe and sympathized with<br />
early Lollardism in England, but afterwards left that communion, gave as the<br />
reason, that among other errors the Lollard followers of the Great Reformer at<br />
Lutterworth rejected the baptism of infants.” f742<br />
Of early English and other <strong>Baptist</strong>s:<br />
“They were the inheritors of the labors of Huss and Jerome, of British<br />
Lollards, of Wickliffe and Waldo, and laborers yet earlier than these, whose<br />
memories and whose rewards are safe with God whom they meekly and<br />
faithfully served, and then went down unrecorded by their followers to a<br />
forgotten or a dishonored grave.” f743<br />
Whether Wickliffe was a full fledged <strong>Baptist</strong> may be a little doubtful; but that<br />
he inherited the doctrine and the life of previous and contemporaneous<br />
<strong>Baptist</strong>s, and gave them a great movement forward is clear, filling England<br />
with <strong>Baptist</strong> views and true <strong>Baptist</strong>s. As Neal remarks:<br />
“If Wickliffe himself did not pursue the consequence of his own doctrine so<br />
far, yet many of his followers did, and were made <strong>Baptist</strong>s by it. … All our<br />
historians agree in affirming that the doctrine of Wickliffe spread very<br />
extensively throughout the country; inasmuch that according to Knighton, a<br />
contemporary historian, ‘more than half the people of England embraced<br />
them and became his followers.’” f744<br />
This is almost the equivalent to saying “more than half the people of England,”<br />
following Wickliffe’s teachings to the consequences, became <strong>Baptist</strong> churches.<br />
“That the denial of the rite of infants to baptism was a principle generally<br />
maintained among the Lollards or followers of Wickliffe, is abundantly<br />
confirmed by the historians of those times. Thomas Walden, who wrote<br />
against Wickliffe, terms this reformer ‘one of several heads who arose out of<br />
the bottomless pit for denying infant baptism, that heresies of the Lollards of<br />
whom he was the ringleader.’” f745<br />
Neal shows how Wickliffe received his doctrine by succession from the<br />
<strong>Baptist</strong>s before him:<br />
“Walsingham, another writer says, ‘it was in the year 1381 that the damnable<br />
heretic, John Wickliffe, received the cursed opinions of Berengarius,’ one of<br />
which unquestionably was the denial of infant baptism.” f745