Jarrel - Baptist Church Perpetuity - Landmark Baptist
Jarrel - Baptist Church Perpetuity - Landmark Baptist Jarrel - Baptist Church Perpetuity - Landmark Baptist
ft1050 The Standard, of Chicago. ft1051 Calvin’s Institute of Christian Religion, book 4, chapter 15, section 19. ft1052 Recently, Romanists and their apes, in the face of Rome having only a red garment, of her principles being persecution, and of Romish priests and bishops being set to persecute “heretics.” are presenting Maryland as proof that Rome is entitled to the credit of giving religious liberty to the world. Acting under a Protestant sovereign Lord Baltimore could not persecute other religionists. But listen what law he did pass: “Whosoever shall blaspheme God, or shall deny that the Holy Trinity, or any of the persons thereof, shall be punished with DEATH.” — Bancroft’s Hist. U.S. vol. 1, p. 2541. Death to Unitarians, Jews and Infidels. If Rome is in favor of freedom why did she, at that time, everywhere else persecute; and why does she persecute to-day, wherever she has the power to do so; and why does she frequently mob opposition speakers in “free America!” ft1053 See Curry on Religious Liberty and the Baptists, p. 45; also, Taylor on the same subject, pp. 23-24; Bitting on the same subject, p. 52. ft1054 Washington’s Life, vol. 12, p. 155. ft1055 Taylor on Religious Liberty, p. 23. ft1056 Bancroft’s History United States, vol. 2, p. 459 — old edition. ft1057 New American Encyclopedia. ft1058 See substantially the same statement from Dr. Philip Schaff, on p. 195 of this book. ft1059 See a little work by the author of this book, entitled “Liberty of Conscience and the Baptists,” published by the “National Baptist Publishing Co.,” St. Louis. ft1060 I have not the figures at hand. But as well as I remember, the Baptists had before this put a large amount of money into this society. ft1061 This is exactly the way the English speaking and other peoples are treated in baptizo not being rendered into their languages. ft1062 In this the Independent is correct only in part. Protestant Pedobaptist Bible socities and boards of Bible translators, without exception, notwithstanding the demands of scholarship, of loyalty to God or of the needs of the people, have never done otherwise than refuse to let the people have baptize in their own language! ft1063 In this the Independent concedes that Pedobaptist scholars know the very life and existence of Pedobaptlats sects depend on keeping the people from knowing God’s command. To save their sects, like Rome, they all derided the people shall not have God’s word in their own language — save where
it does not destroy their sects. Having come out from Rome they are the Reformation Incomplete. Hence their Romish course. ft1064 Yates is yet a foreign missionary in China, and Cabaniss was formerly one. ft1065 A missionary In The Watchman, Boston. ft1066 The Watchman, Boston. ft1067 Texas Baptist and Herald. ft1068 I have Methodist authority that Methodists, In some foreign work, where there is no Baptist opposition, like the Romish church, have taken the heathen in by whole villages at a time!! ft1069 “The Teaching of the Twelve Apostles,” p. 56. by Dr. Schaff. ft1070 Hallam’s Const. Hist. of England, p. 63, also Wilson’s Outlines of Hist., p. 769; May’s Const. Hist. of England, vol. 2, p. 293. ft1071 The recent volume, “The Ancient British and Irish churches, including the Life and Labors of St. Patrick,” by William Catchcart, D.D. so ably and fully treats this subject that I give it but a brief notice. Any one wanting more on it send to the American Baptist Publication Society, $1.50 for Dr. Catchcart’s work. ft1072 Neander says: “If Patrick came to Ireland as a deputy from Rome, it might naturally be expected that in the Irish church a certain sense of dependence would always have been preserved towards the mother church. But we find on the contrary, In the Irish church a spirit of church freedom, similar to that in Britain, which struggled against the yoke of Roman ordinances. We find subsequently among the Irish a much greater agreement with the ancient British than with Roman ecclesiastical usages. This goes to prove that the origin of the church was independent of Rome, and must be traced solely to the people of Britain. Again, no indication of his connection with the Romish church is to be found In his confession; rather everything seems to favor the supposition that he was ordained bishop in Britain Itself,” — Neander’s History Christian Church, vol 2, p. 123. An anonymous Irish scholar says: “Leo II, was bishop of Rome from 440 to 461, A.D. and upwards of one hundred and forty of his letters to correspondents in all parts of Christendom still remain, and yet he never mentions Patrick or his work, or In any way Intimates that he knew of the great work being done there. The Council of Chalons-sur Saone, held A.D. 813, resolved not to admit the presbyters and deacons admitted by the Irish church to the ministry. The Council of Coleyth, held in England in 816, A.D., adopted a still more sweeping resolution. The Angllcian fathers decreed that none should receive even baptism or the euchartst from Irish clergymen, because, said they, we cannot tell by whom they have been ordained, or whether they have been ordained at all. We know that it Is
- Page 317 and 318: crowned in A.D. 1057. When Collier
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- Page 323 and 324: FOOTNOTES ft1 In this list I have n
- Page 325 and 326: seed.” The “invisible” notion
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- Page 333 and 334: ft245 Robinson’s Eccl. Researches
- Page 335 and 336: ft300 Kurtz’s Chr. Hist., vol. 1,
- Page 337 and 338: Proverbs 28:26; Genesis 6:5; 8:21;
- Page 339 and 340: sunt et prudenter expenderere deben
- Page 341 and 342: ft452 Idem, p. 124. ft453 Idem, p.
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- Page 351 and 352: ft713 In the Globe-Democrat of 1678
- Page 353 and 354: ft771 Idem, p. 79. ft772 Idem, p. 9
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it does not destroy their sects. Having come out from Rome they are the<br />
Reformation Incomplete. Hence their Romish course.<br />
ft1064 Yates is yet a foreign missionary in China, and Cabaniss was formerly one.<br />
ft1065 A missionary In The Watchman, Boston.<br />
ft1066 The Watchman, Boston.<br />
ft1067 Texas <strong>Baptist</strong> and Herald.<br />
ft1068 I have Methodist authority that Methodists, In some foreign work, where<br />
there is no <strong>Baptist</strong> opposition, like the Romish church, have taken the<br />
heathen in by whole villages at a time!!<br />
ft1069 “The Teaching of the Twelve Apostles,” p. 56. by Dr. Schaff.<br />
ft1070 Hallam’s Const. Hist. of England, p. 63, also Wilson’s Outlines of Hist., p.<br />
769; May’s Const. Hist. of England, vol. 2, p. 293.<br />
ft1071 The recent volume, “The Ancient British and Irish churches, including the<br />
Life and Labors of St. Patrick,” by William Catchcart, D.D. so ably and<br />
fully treats this subject that I give it but a brief notice. Any one wanting<br />
more on it send to the American <strong>Baptist</strong> Publication Society, $1.50 for Dr.<br />
Catchcart’s work.<br />
ft1072 Neander says: “If Patrick came to Ireland as a deputy from Rome, it might<br />
naturally be expected that in the Irish church a certain sense of dependence<br />
would always have been preserved towards the mother church. But we find<br />
on the contrary, In the Irish church a spirit of church freedom, similar to<br />
that in Britain, which struggled against the yoke of Roman ordinances. We<br />
find subsequently among the Irish a much greater agreement with the<br />
ancient British than with Roman ecclesiastical usages. This goes to prove<br />
that the origin of the church was independent of Rome, and must be traced<br />
solely to the people of Britain. Again, no indication of his connection with<br />
the Romish church is to be found In his confession; rather everything<br />
seems to favor the supposition that he was ordained bishop in Britain<br />
Itself,” — Neander’s History Christian <strong>Church</strong>, vol 2, p. 123. An<br />
anonymous Irish scholar says: “Leo II, was bishop of Rome from 440 to<br />
461, A.D. and upwards of one hundred and forty of his letters to<br />
correspondents in all parts of Christendom still remain, and yet he never<br />
mentions Patrick or his work, or In any way Intimates that he knew of the<br />
great work being done there. The Council of Chalons-sur Saone, held A.D.<br />
813, resolved not to admit the presbyters and deacons admitted by the Irish<br />
church to the ministry. The Council of Coleyth, held in England in 816,<br />
A.D., adopted a still more sweeping resolution. The Angllcian fathers<br />
decreed that none should receive even baptism or the euchartst from Irish<br />
clergymen, because, said they, we cannot tell by whom they have been<br />
ordained, or whether they have been ordained at all. We know that it Is
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