Jarrel - Baptist Church Perpetuity - Landmark Baptist
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epresented their community” as the one “which suffers persecution, but does not persecute.” f199 “A people who suffer persecution, but do not persecute was their stereotyped and cherished motto.” f200 “Nowhere in all church history, can be found a more non-resisting people under the assaults of their enemies except by arguments.” f200 “They were treated as rebels by Macaries, the Roman general, and his mission and policy were to hurry them into the Catholic church, peaceably if he could, forcibly if he must.” f200 in their controversy with the Catholics “one often finds repetition of the following pertinent questions of the reformers: ‘What has the emperor to do with the church? What have the bishops to do at the palace? What has Christianity to do with the kings of this world?’” f201 “At an early period this persecuted people entirely renounced the church and State policy, and, of course, ‘What has the emperor to do with the church?’ was their reply to the offers of royal bounty.” f202 Guericke says: “The emperor sent them money for distribution as a loan, but Donatus Magnus, sent it back with the obstinate protestation against the union of church and State.” f203 Neander: “Another more important point of dispute related to the employment of force in matters of religion. The Donatists bore their testimony on this point with emphasis in favor of the cause which the example of Christ and the Apostles, with the spirit of the gospel, and the sense of man’s universal rights, called forth by the latter, required. The point of view first set forth in a clear light by Christianity, when it made religion its common good of all mankind and raised it above all narrow political restrictions, was by the Donatists manfully asserted, in opposition to a theory of ecclesiastical rights at variance with the spirit of the gospel, and which had sprung out of a new mixture of ecclesiastical with political interests.” f204 “Quid est emperatori cum ecclesia?” — What has the emperor to do with the church? — was fundamental with the Donatists. T. J. Morgan, D.D., ex-Professor of Church History in the Chicago Baptist Theological Seminary: “The Donatists … resisted the interference of the State in ecclesiastical affairs.” f205
Child, an infidel, says: “The members of their party were forbidden to receive presents from the reigning powers. The corruptions resulting from the union of church and State became their favorite theme of eloquence. They traced all degeneracy to the splendor and luxury of the times, and railed at bishops whose avarice led them to flatter princes.” f206 The Donatists, like the Novatians and the Montanists, in the following, were Baptist. Petillian, one of their most eminent ministers, said: “I baptize their members, as having an imperfect baptism, and as in reality unbaptized. They will receive my members … as truly baptized, which they would not do if they could discover any fault in our baptism. See, therefore, that the baptism which I give you may hold so holy that not any sacriligious enemy will have destroyed.” f207 So, Baptist baptism, only, has, in all ages and in all countries, been universally conceded to be gold. As to the action of baptism, as Benedict remarks: “It may be proper to notify the readers that not only the Donatists, but all others then, whether Catholics or dissenters, practiced immersion; and the practice also was prevalent with all parties of requiring faith before baptism.” f208 To the slander, that the Donatists believed in suicide, I let Benedict reply: “In his correspondence with Dulcitius, he, Gaudentius, was requested to surrender his church to the Catholics. In his reply to this request the resolute bishop addressed the Tribune in these terms: ‘In this church, in which the name of God and his Christ is always invoked in truth, as you have always admitted, we will permanently remain as long as it may please God for us to live.’ This is the whole of the threatened suicide of Gaudentius. The whole story which has gone the rounds of church history originated in the perverted language of Augustine. ‘You,’ said he to Gaudentius, ‘declared with other words I grant, that you would burn your church, with yourself and people in it.’” f209 In this contemptible and malicious charge, coming from where all the slanders against that whole band of witnesses for Christ came, we see the necessity of examining the charges against the Donatists and other ancient Christians with great allowance and care. Prof. Heman Lincoln, D.D., recently Professor of Church History in Newton Theological Seminary, wrote:
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epresented their community” as the one “which suffers persecution, but does<br />
not persecute.” f199<br />
“A people who suffer persecution, but do not persecute was their stereotyped<br />
and cherished motto.” f200<br />
“Nowhere in all church history, can be found a more non-resisting people<br />
under the assaults of their enemies except by arguments.” f200<br />
“They were treated as rebels by Macaries, the Roman general, and his mission<br />
and policy were to hurry them into the Catholic church, peaceably if he could,<br />
forcibly if he must.” f200<br />
in their controversy with the Catholics<br />
“one often finds repetition of the following pertinent questions of the<br />
reformers: ‘What has the emperor to do with the church? What have the<br />
bishops to do at the palace? What has Christianity to do with the kings of this<br />
world?’” f201<br />
“At an early period this persecuted people entirely renounced the church and<br />
State policy, and, of course, ‘What has the emperor to do with the church?’<br />
was their reply to the offers of royal bounty.” f202<br />
Guericke says:<br />
“The emperor sent them money for distribution as a loan, but Donatus<br />
Magnus, sent it back with the obstinate protestation against the union of<br />
church and State.” f203<br />
Neander:<br />
“Another more important point of dispute related to the employment of force<br />
in matters of religion. The Donatists bore their testimony on this point with<br />
emphasis in favor of the cause which the example of Christ and the Apostles,<br />
with the spirit of the gospel, and the sense of man’s universal rights, called<br />
forth by the latter, required. The point of view first set forth in a clear light by<br />
Christianity, when it made religion its common good of all mankind and<br />
raised it above all narrow political restrictions, was by the Donatists manfully<br />
asserted, in opposition to a theory of ecclesiastical rights at variance with the<br />
spirit of the gospel, and which had sprung out of a new mixture of<br />
ecclesiastical with political interests.” f204<br />
“Quid est emperatori cum ecclesia?” — What has the emperor to do with the<br />
church? — was fundamental with the Donatists.<br />
T. J. Morgan, D.D., ex-Professor of <strong>Church</strong> History in the Chicago <strong>Baptist</strong><br />
Theological Seminary: “The Donatists … resisted the interference of the State<br />
in ecclesiastical affairs.” f205
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