"The
Trail of Blood . . ."
Following
the Christians Down Through the Centuries . . .
or
The
History of Baptist Churches From the Time of Christ,
Their
Founder, to the Present Day
by
J. M. Carroll
INTRODUCTION
By
CLARENCE WALKER
I
Dr. J. M. Carroll, the author of this book, was born in
the state of Arkansas, January 8, 1858, and died in Texas,
January 10, 1931. His father, a Baptist preacher, moved
to Texas when Brother Carroll was six years old. There he
was converted, baptized, and ordained to the Gospel ministry.
Dr. Carroll not only became a leader among Texas Baptist,
but an outstanding figure of Southern Baptists, and of the
world.
Years
ago he came to our church and brought the messages found
in this book. It was then I became greatly interested in
Brother Carroll's studies. I, too, had made a special research
in Church History, as to which is the oldest Church and
most like the churches of the New Testament.
Dr. J. W. Porter attended the lectures. He was so impressed
he told Brother Carroll if he would write the messages he
would publish them in a book. Dr. Carroll wrote the lectures
and gave Dr. Porter the right to publish them along with
the chart which illustrates the history so vividly.
However, Dr. Carroll died before the book came off the press,
but Dr. Porter placed them before the public and the whole
edition was soon sold. Now, by the grace of God, we are
able to present this 66th edition of 20,000. I want to ask
all who read and study these pages to join me in prayer
and work that an ever-increasing number shall go forth.
"To
make all men see what is the fellowship of the mystery which
from the beginning of the world hath been hid in God, who
created all things by Christ Jesus; to the intent that now
unto the principalities and powers in Heavenly places might
be known by the Church, the manifold wisdom of God ... unto
Him be glory in the Church by Christ Jesus throughout all
ages, world without end, Amen." (Eph. 3:9-10, 21)
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II
It was wonderful to hear Dr. Carroll tell how he became
interested in the history of the different denominations--ESPECIALLY
THEIR ORIGIN. He wrote the book after he was 70 years old,
but he said, "I was converted unto God when I was just
a boy. I saw the many denominations and wondered which was
the church the Lord Jesus founded."
Even in his youth he felt that in the study of the Scriptures
and history, he could find the church which was the oldest
and most like the churches described in the New Testament.
This research for the truth led him into many places and
enabled him to gather one of the greatest libraries on church
history. This library was given at his death to the Southwestern
Baptist Seminary, Ft. Worth, Texas.
He found much church history--most of it seemed to be about
the Catholics and Protestants. The history of Baptists,
he discovered, was written in blood. They were the hated
people of the Dark Ages. Their preachers and people were
put into prison and untold numbers were put to death. The
world has never seen anything to compare with the suffering,
the persecutions, heaped upon Baptists by the Catholic Hierarchy
during the Dark Ages. The Pope was the world's dictator.
This is why the Ana-Baptists, before the Reformation, called
the Pope The Anti-Christ.
Their history is written in the legal documents and papers
of those ages. It is through these records that the "TRAIL
OF BLOOD" winds its way as you find such statements--
"At
Zurich, after many disputations between Zuinglius and the
Ana-Baptists, the Senate made an Act, that if any presume
to re-baptize those who were baptized before (i.e. as infants)
they should be drowned. At Vienna many Ana-Baptists were
tied together in chains that one drew the other after him
into the river, wherein they were all suffocated (drowned)."
(Vida Supra, p. 61)
"In
the year of our Lord 1539 two Ana-Baptists were burned beyond
Southwark, and a little before them 5 Dutch Ana-Baptists
were burned in Smithfield," (Fuller, Church History.)
"In
1160 a company of Paulicians (Baptists) entered Oxford.
Henry II ordered them to be branded on the forehead with
hot irons, publicly whipped them through the streets of
the city, to have their garments cut short at the girdles,
and be turned into the open country. The villages were not
to afford them any shelter or food and they perished a lingering
death from cold and hunger." (Moore, Earlier and Later
Nonconformity in Oxford, p. 12.)
The old Chronicler Stowe, A.D. 1533, relates:
"The
25th of May--in St. Paul's Church, London--examined 19
men and 6 women. Fourteen of them were condemned; a man
and a woman were burned at Smithfield, the other twelve
of them were sent to towns there to be burned."
Froude, the English historian, says of these Ana-Baptist
martyrs--
"The
details are all gone, their names are gone. Scarcely the
facts seem worth mentioning. For them no Europe was agitated,
no court was ordered in mourning, no papal hearts trembled
with indignation. At their death the world looked on complacent,
indifferent or exulting. Yet here, out of 25 poor men
and women were found 14, who by no terror of stake or
torture could be tempted to say they believed what they
did not believe. History has for them no word of praise,
yet they, too, were not giving their blood in vain. Their
lives might have been as useless as the lives of most
of us. In their death they assisted to pay the purchase
of English freedom."
Likewise, in writings of their enemies as well as friends,
Dr. Carroll found, their history and that their trail through
the ages was indeed bloody:
Cardinal Hosius (Catholic, 1524), President of the Council
of Trent:
"Were
it not that the baptists have been grievously tormented
and cut off with the knife during the past twelve hundred
years, they would swarm in greater number than all the
Reformers." (Hosius, Letters, Apud Opera, pp. 112,
113.)
The "twelve hundred years" were the years preceding
the Reformation in which Rome persecuted Baptists with the
most cruel persecution thinkable.
Sir Isaac Newton:
"The
Baptists are the only body of known Christians that have
never symbolized with Rome."
Mosheim (Lutheran):
"Before
the rise of Luther and Calvin, there lay secreted in almost
all the countries of Europe persons who adhered tenaciously
to the principles of modern Dutch Baptists."
Edinburg Cyclopedia (Presbyterian):
"It
must have already occurred to our readers that the Baptists
are the same sect of Christians that were formerly described
as Ana-Baptists. Indeed this seems to have been their
leading principle from the time of Tertullian to the present
time."
Tertullian was born just fifty years after the death of
the Apostle John.
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III
Baptists do not believe in Apostolic Succession. The Apostolic
office ceased with the death of the Apostles. It is to His
churches that He promised a continual existence from the
time He organized the first one during His earthly ministry
until He comes again. He promised--
"I
will build my church and the gates of hell shall not prevail
against it." (Matt. 16:18)
Then, when He gave the great Commission, which tells what
His churches are to do, He promised-- "I will be with
you alway, even unto the end of the age." (Matt. 28:20)
This Commission--this work--was not given to the Apostles
as individuals, but to them and the others present in their
church capacity. The Apostles and the others who heard Him
give this Commission were soon dead--BUT, His Church has
lived on through the ages, making disciples (getting folks
saved), baptizing them, and teaching the truth--the doctrines--He
committed to the Jerusalem Church. These faithful churches
have been blessed with His presence as they have traveled
the TRAIL OF BLOOD.
This history shows how the Lord's promise to His churches
has been fulfilled. Dr. Carroll shows that churches have
been found in every age which have taught the doctrines
He committed unto them. Dr. Carroll calls these doctrines
the "marks" of New Testament Churches.
"MARKS
OF THE NEW TESTAMENT CHURCH"
1. Its Head and Founder--CHRIST. He is the law-giver; the
Church is only the executive. (Matt. 16:18; Col. 1:18)
2. Its only rule of faith and practice--THE BIBLE. (II Tim.
3:15-17)
3. Its name--"CHURCH," "CHURCHES." (Matt.
16:18; Rev. 22:16)
4. Its polity--CONGREGATIONAL--all members equal. (Matt.
20:24-28; Matt. 23:5-12)
5. Its members--only saved people. (Eph. 2:21; I Peter 2:5)
6. Its ordinances--BELIEVERS' BAPTISM, FOLLOWED BY THE LORD'S
SUPPER. (Matt. 28:19-20)
7. Its officers--PASTORS AND DEACONS. (I Tim. 3:1-16)
8. Its work--getting folks saved, baptizing them (with a
baptism that meets all the requirements of God's Word),
teaching them ("to observe all things whatsoever I
have commanded you"). (Matt. 28:16-20)
9. Its financial plan--"Even so (TITHES and OFFERINGS)
hath the Lord ordained that they which preach the gospel
should live of the gospel," (I Cor. 9:14)
10. Its weapons of warfare--spiritual, not carnal. (II Cor.
10:4; Eph. 6:10-20)
11. Its independence--separation of Church and State. (Matt.
22:21)
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IV
In any town there are many different churches--all claiming
to be the true church. Dr. Carroll did as you can do now--take
the marks, or teachings, of the different churches and find
the ones which have these marks, or doctrines. The ones
which have these marks, or doctrines, taught in God's Word,
are the true churches.
This, Dr. Carroll has done, to the churches of all ages.
He found many had departed from "these marks, or doctrines."
Other churches, however, he found had been true to these
marks" in every day and age since Jesus said,
"I
will build my church and the gates of hell shall not prevail
against it." (Matt. 16:18)
"I
will be with you alway, even unto the end of the age."
(Matt. 28:21)
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--------------------------------------------------------------------------------
"THE
TRAIL OF BLOOD"
or
Following the Christians Down Through the Centuries
From
The Days of Christ to the Present Time
Or
to express it differently, but still expressively--
"A history of the Doctrines as taught by Christ, and
His Apostles and those who have been loyal to them."
FIRST
LECTURE
"Remember
the days of old. Consider the years of many generations;
Ask thy father and he will show thee. Thy elders and they
will tell thee." (Deut. 32:7)
1. What we know today as "Christianity" or the
Christian Religion, began with Christ, A.D. 25-30 in the
days and within the bounds of the Roman Empire. One of the
greatest empires the world has ever known in all its history.
2. This Empire at that period embraced nearly all of the
then known inhabited world. Tiberius Caesar was its Emperor.
3. In its religion, the Roman Empire, at that time, was
pagan. A religion of many gods. Some material and some imaginary.
There were many devout believers and worshipers. It was
a religion not simply of the people, but of the empire.
It was an established religion. Established by law and supported
by the government. (Mosheim, Vol. 1, Chap. 1.)
4. The Jewish people, at that period, no longer a separate
nation, were scattered throughout the Roman Empire. They
yet had their temple in Jerusalem, and the Jews yet went
there to worship, and they were yet jealous of their religion.
But it, like the pagan, had long since drifted into formalism
and had lost its power. (Mosheim, Vol. 1, Chap. 2.)
5. The religion of Christ being a religion not of this world,
its founder gave it no earthly head and no temporal power.
It sought no establishment, no state or governmental support.
It sought no dethronement of Caesar. Said its author, "Render
unto Caesar the things that are Caesar's and to God the
things that are God's." (Matt, 22:19-22; Mark 12:17;
Luke 20:20). Being a spiritual religion it was a rival of
no earthly government. Its adherents, however, were taught
to respect all civil law and government. (Rom. 13:1-7; Titus
3:1; 1 Pet. 2:13-16)
6. I want now to call your attention to some of the landmarks,
or ear-marks of this religion--the Christian Religion. If
you and I are to trace it down through 20 long centuries,
and especially down through 1,200 years of midnight darkness,
darkened by rivers and seas of martyr blood, then we will
need to know well these marks. They will be many times terribly
disfigured. But there will always be some indelible mark.
But let us carefully and prayerfully beware. We will encounter
many shams and make-believes. If possible, the very elect
will be betrayed and deceived. We want, if possible, to
trace it down through credible history, but more especially
through the unerring, infallible, words and marks of Divine
truth.
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Some Unerring, Infallible Marks
If in going down through the centuries we run upon a group
or groups of people bearing not these distinguishing marks
and teaching other things for fundamental doctrines, let
us beware.
1. Christ, the author of this religion, organized His followers
or disciples into a Church. And the disciples were to organize
other churches as this religion spread and other disciples
were "made." (Ray, Bapt, Succession, Revised Edition,
1st Chap.)
2. This organization or church, according to the Scriptures
and according to the practice of the Apostles and early
churches, was given two kinds of officers and only two--pastors
and deacons. The pastor was called "Bishop." Both
pastor and deacons to be selected by the church and to be
servants of the church.
3. The churches in their government and discipline to be
entirely separate and independent of each other, Jerusalem
to have no authority over Antioch--nor Antioch over Ephesus;
nor Ephesus over Corinth, and so forth. And their government
to be congregational, democratic. A government of the people,
by the people, and for the people.
4. To the church were given two ordinances and only two,
Baptism and the Lord's Supper. These to be perpetual and
memorial.
5. Only the "saved" were to be received as members
of the church (Acts 2:47). These saved ones to be saved
by grace alone without any works of the law (Eph, 2:5, 8,
9). These saved ones and they only, to be immersed in the
name of the Father, Son and Holy Spirit (Matt. 28:19). And
only those thus received and baptized, to partake of the
Lord's Supper, and the supper to be celebrated only by the
church, in church capacity.
6. The inspired scriptures, and they only, in fact, the
New Testament and that only, to be the rule and guide of
faith and life, not only for the church as an organization,
but for each individual member of that organization.
7. Christ Jesus, the founder of this organization and the
savior of its members, to be their only priest and king,
their only Lord and Lawgiver, and the only head of the churches.
The churches to be executive only in carrying out their
Lord's will and completed laws, never legislative, to amend
or abrogate old laws or to make new ones.
8. This religion of Christ to be individual, personal, and
purely voluntary or through persuasion. No physical or governmental
compulsion. A matter of distinct individual and personal
choice. "Choose you" is the scriptural injunction.
It could be neither accepted nor rejected nor lived by proxy
nor under compulsion.
9. Mark well! That neither Christ nor His apostles, ever
gave to His followers, what is know today as a denominational
name, such as "Catholic," "Lutheran,"
"Presbyterian," "Episcopal," and so
forth--unless the name given by Christ to John was intended
for such, "The Baptist," "John the Baptist"
(Matt. 11:11 and 10 or 12 other times.) Christ called the
individual follower "disciple." Two or more were
called "disciples." The organization of disciples,
whether at Jerusalem or Antioch or elsewhere, was called
Church. If more than one of these separate organizations
were referred to, they were called Churches. The word church
in the singular was never used when referring to more than
one of these organizations. Nor even when referring to them
all.
10. I venture to give one more distinguishing mark. We will
call it--Complete separation of Church and State. No combination,
no mixture of this spiritual religion with a temporal power.
"Religious Liberty," for everybody.
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And now, before proceeding with the history itself, let
me call your attention to--
THE
CHART
The
"Trail Of Blood" Chart
I believe, if you will study carefully this chart, you will
better understand the history, and it will greatly aid your
memory in retaining what you hear and see. Remember this
chart is supposed to cover a period of two thousand years
of religious history. Notice at both top and bottom of the
chart some figures, the same figures at both top and bottom
- 100, 200, 300, and so on to 2,000. They represent the
twenty centuries of time--the vertical lines separating
the different centuries.
Now notice on the chart, near the bottom; other straight
lines, this line running left to right, the long way of
the chart. The lines are about the same distance apart as
the vertical lines. But you can't see them all the way.
They are covered by a very dark spot, representing in history
what is known as the "dark ages." It will be explained
later. Between the two lowest lines are the names of countries
. . . Italy, Wales, England, Spain, France, and so forth,
ending with America. These are names of countries in which
much history is made during the period covered by the names
themselves. Of course not all the history, some history
is made in some of the countries in every period. But some
special history is made in these special countries, at these
special periods.
Now notice again, near the bottom of the chart, other lines
a little higher. They, too, covered in part by the "dark
ages," they also are full of names, but not names of
countries. They are all "nick-names." Names given
to those people by their enemies. "Christians"--that
is the first: "The disciples were called Christians
first at Antioch" (Acts 11:26). This occurred about
A.D. 43. Either the pagans or Jews gave them that name in
derision. All the other names in that column were given
in the same manner--Montanists, Novationists, Donatists,
Paulicians, Albigenses, Waldenses, etc., and Ana-Baptists.
All of these will again and again be referred to as the
lectures progress.
But look again at the chart. See the red circles. They are
scattered nearly all over the chart. They represent churches.
Single individual churches in Asia, in Africa, in Europe,
in mountains and valleys, and so forth. Their being blood
red indicates martyr blood. Christ their founder died on
the Cross. All the Apostles save two, John and Judas, suffered
martyr deaths. Judas betrayed his Lord and died in a suicide.
The Apostle John, according to history, was boiled in a
great cauldron of oil.
You will note some circles that are solidly black. They
represent churches also. But erring churches. Churches that
had gone wrong in life or doctrine. There were numbers of
these even before the death of Peter, Paul and John.
Having now about concluded with a general introduction and
some very necessary and even vital preliminaries, I come
to the regular history--
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FIRST
PERIOD A.D. 30-500
1. Under the strange but wonderful impulse and leadership
of John the Baptist, the eloquent man from the wilderness,
and under the loving touch and miracle-working power of
the Christ Himself, and the marvelous preaching of the 12
Apostles and their immediate successors, the Christian religion
spread mightily during the first 500-year period. However,
it left a terribly bloody trail behind it. Judaism and Paganism
bitterly contested every forward movement. John the Baptist
was the first of the great leaders to give up his life.
His head was taken off. Soon after him went the Savior Himself,
the founder of this Christian religion. He died on the Cross,
the cruel death of the Cross.
2. Following their Savior in rapid succession fell many
other martyred heroes: Stephen was stoned, Matthew was slain
in Ethiopia, Mark dragged through the streets until dead,
Luke hanged, Peter and Simeon were crucified, Andrew tied
to a cross, James beheaded, Philip crucified and stoned,
Bartholomew flayed alive, Thomas pierced with lances, James,
the less, thrown from the temple and beaten to death, Jude
shot to death with arrows, Matthias stoned to death and
Paul beheaded.
3. More than one hundred years had gone by before all this
had happened. This hard persecution by Judaism and Paganism
continued for two more centuries. And yet mightily spread
the Christian religion. It went into all the Roman Empire,
Europe, Asia, Africa, England, Wales, and about everywhere
else, where there was any civilization. The churches greatly
multiplied and the disciples increased continuously. But
some of the churches continued to go into error.
4. The first of these changes from New Testament teachings
embraced both policy and doctrine. In the first two centuries
the individual churches rapidly multiplied and some of the
earlier ones, such as Jerusalem, Antioch, Ephesus, Corinth,
etc., grew to be very large; Jerusalem, for instance, had
many thousand members (Acts 2:41; 4:4, 5:14), possibly 25,000
or even 50,000 or more. A close student of the book of Acts
and Epistles will see that Paul had a mighty task even in
his day in keeping some of the churches straight. See Peter's
and Paul's prophecies concerning the future (II Pet. 2:12;
Acts 20:29-31. See also Rev., second and third chapters).
These great churches necessarily had many preachers or elders
(Acts 20:17). Some of the bishops or pastors began to assume
authority not given them in the New Testament. They began
to claim authority over other and smaller churches. They,
with their many elders, began to lord it over God's heritage
(III John 9). Here was the beginning of an error which has
grown and multiplied into many other seriously hurtful errors.
Here was the beginning of different orders in the ministry
running up finally to what is practiced now by others as
well as Catholics. Here began what resulted in an entire
change from the original democratic policy and government
of the early churches. This irregularity began in a small
way, even before the close of the second century. This was
possibly the first serious departure from the New Testament
church order.
5. Another vital change which seems from history to have
had its beginning before the close of the second century
was on the great doctrine of Salvation itself. The Jews
as well as the Pagans, had for many generations, been trained
to lay great stress on Ceremonials. They had come to look
upon types as anti-types, shadows as real substances, and
ceremonials as real saving agencies. How easy to come thus
to look upon baptism. They reasoned thus: The Bible has
much to say concerning baptism. Much stress is laid upon
the ordinance and one's duty concerning it. Surely it must
have something to do with one's salvation. So that it was
in this period that the idea of "Baptismal Regeneration"
began to get a fixed hold in some of the churches. (Shackelford,
page 57; Camp p. 47; Benedict, p. 286; Mosheim, vol. 1,
p. 134; Christian, p. 28.)
6. The next serious error to begin creeping in, and which
seems from some historians (not all) to have begun in this
same century and which may be said to have been an inevitable
consequence of the "baptismal regeneration" idea,
was a change in the subjects of baptism. Since baptism has
been declared to be an agency or means to salvation by some
erring churches, then the sooner baptism takes place the
better. Hence arose "infant baptism." Prior to
this "believers" and "believers" only,
were regarded as proper subjects for baptism. "Sprinkling"
and "pouring" are not now referred to. These came
in much later. For several centuries, infants, like others,
were immersed. The Greek Catholics (a very large branch
of the Catholic church) up to this day, have never changed
the original form of baptism. They practice infant baptism
but have never done otherwise than immerse the children.
(Note--Some of the church historians put the beginning of
infant baptism within this century, but I shall quote a
short paragraph from Robinson's Ecclesiastical Researches.)
"During
the first three centuries, congregations all over the
East subsisted in separate independent bodies, unsupported
by government and consequently without any secular power
over one another. All this time they were baptized churches,
and though all the fathers of the first four ages, down
to Jerome (A.D. 370), were of Greece, Syria and Africa,
and though they give great numbers of histories of the
baptism of adults, yet there is not one of the baptism
of a child till the year 370." (Compendium of
Baptist History, Shackelford, p. 43; Vedder, p. 50; Christian,
p, 31; Orchard, p. 50, etc.)
7. Let it be remembered that changes like these here mentioned
were not made in a day, nor even within a year. They came
about slowly and never within all the churches. Some of
the churches vigorously repudiated them. So much so that
in A.D. 251, the loyal churches declared non-fellowship
for those churches which accepted and practiced these errors.
And thus came about the first real official separation among
the churches.
8. Thus it will be noted that during the first three centuries
three important and vital changes from the teachings of
Christ and His Apostles had their beginnings. And one significant
event took place, Note this summary and recapitulation:
(1) The change from the New Testament idea of bishop and
church government. This change grew rapidly, more pronounced,
and complete and hurtful.
(2) The change from the New Testament teachings as to
Regeneration to "baptismal regeneration."
(3) The change from "believers' baptism" to
"infant baptism." (This last, however, did not
become general nor even very frequent for more than another
century.)
9. "Baptismal regeneration" and "infant baptism."
These two errors have, according to the testimony of well-established
history, caused the shedding of more Christian blood, as
the centuries have gone by, than all other errors combined,
or than possibly have all wars, not connected with persecution,
if you will leave out the recent "World War."
Over 50,000,000 Christians died martyr deaths, mainly because
of their rejection of these two errors during the period
of the "dark ages" alone--about twelve or thirteen
centuries.
10. Three significant facts, for a large majority of the
many churches, are clearly shown by history during these
first three centuries.
(1) The separateness and independence of the Churches.
(2) The subordinate character of bishops or pastors.
(3) The baptism of believers only.
I quote now from Mosheim--the greatest of all Lutheran church
historians. Vol., 1, pages 71 and 72: "But whoever
supposes that the bishops of this golden age of the church
correspond with the bishops of the following centuries must
blend and confound characters that are very different, for
in this century and the next, a bishop had charge of a single
church, which might ordinarily be contained in a private
house; nor was he its Lord, but was in reality its minister
or servant. . . All the churches in those primitive times
were independent bodies, or none of them subject to the
jurisdiction of any other. For though the churches which
were founded by the Apostles themselves frequently had the
honor shown them to be consulted in doubtful cases, yet
they had no judicial authority, no control, no power of
giving laws. On the contrary, it is as clear as the noonday
that all Christian churches had equal rights, and were in
all respects on a footing of equality."
11. Up to this period, notwithstanding much and serious
persecutions, Christianity has had a marvelous growth. It
has covered and even gone beyond the great Roman Empire.
Almost, if not all the inhabited world has heard the gospel.
And, according to some of the church historians, many of
the original churches organized by the Apostles are yet
intact, and yet loyal to Apostolic teachings. However, as
already shown, a number of very marked and hurtful errors
have crept in and gotten a permanent hold among many of
the churches. Some have become very irregular.
12. Persecutions have become increasingly bitter. Near the
beginning of the fourth century comes possibly the first
definite government edict of persecution. The wonderful
growth of Christianity has alarmed the pagan leaders of
the Roman Empire. Hence Galerius, the emperor, sent out
a direct edict of more savage persecution. This occurred
Feb. 24, 303 A.D. Up to this time Paganism seems to have
persecuted without any definite laws to that effect.
13. But this edict failed so utterly in its purpose of stopping
the growth of Christianity, that this same emperor, Galerius,
just eight years thereafter (A.D. 311) passed another edict
recalling the first and actually granting toleration--permission
to live the religion of Jesus Christ. This was probably
its first favorable law.
14. By the beginning of the year A.D. 313, Christianity
has won a mighty victory over paganism. A new emperor has
come to the throne of the Roman Empire. He evidently recognized
something of the mysterious power of this religion that
continued to grow in spite of persecution. History says
that this new emperor who was none other than Constantine
had a wonderful realistic vision. He saw in the skies a
fiery red cross and on that cross written in fiery letters
these words--"By this thou shalt conquer." He
interpreted it to mean that he should become a Christian.
And that by giving up paganism and that by attaching the
spiritual power of the Christian religion onto the temporal
power of the Roman Empire the world could be easily conquered.
Thus the Christian religion would in fact become a whole
world religion, and the Roman Empire a whole world empire.
15. So under the leadership of Emperor Constantine there
comes a truce, a courtship and a proposal of marriage. The
Roman Empire through its emperor seeks a marriage with Christianity.
Give us your spiritual power and we will give you of our
temporal power.
16. To effectually bring about and consummate this unholy
union, a council was called. In A. D. 313, a call was made
for a coming together of the Christian churches or their
representatives . Many but not all came. The alliance was
consummated. A Hierarchy was formed. In the organization
of the Hierarchy, Christ was dethroned as head of the churches
and Emperor Constantine enthroned (only temporarily, however)
as head of the church.
17. The Hierarchy was the definite beginning of a development
which finally resulted into what is now known as the Catholic,
or "universal" church. It might be said that its
indefinite beginnings were near the close of the second
and beginning of the third century, when the new ideas concerning
bishops and preacher-church government began to take shape.
18. Let it be definitely remembered that when Constantine
made his call for the council, there were very many of the
Christians (Baptists) and of the churches, which declined
to respond. They wanted no marriage with the state, and
no centralized religious government, and no higher ecclesiastical
government of any kind, than the individual church. These
Christians (Baptists) nor the churches ever at that time
or later, entered the hierarchy of the Catholic denomination.
19. When this hierarchy was created, Constantine, who was
made its head, was not himself at that time a Christian.
He had agreed to become one. But as the erring or irregular
churches which had gone with him into this organization
had come to adopt the error of Baptismal regeneration, a
serious question arose in the mind of Constantine, "If
I am saved from my sins by baptism, what is to become of
my sins which I may commit after I am baptized?" He
raised a question which has puzzled the world in all succeeding
generations. Can baptism wash away yet uncommitted sins?
Or, are the sins committed prior to baptism washed away
by one method (that is, baptism), and the sins committed
subsequent to baptism washed away by another method?
20. Not being able to settle satisfactorily the many questions
thus arising, Constantine finally decided to unite with
the Christians, but to postpone his baptism until just preceding
his death, so that all his sins might thus be washed away
at one time. This course he followed, and hence was not
baptized until just preceding his death.
21. Constantine's action in repudiating for the whole Roman
Empire, the pagan religion, and accepting Christianity incurred
the hot displeasures of the Roman Senate. They repudiated,
or, at least opposed his course. And their opposition finally
resulted in the removal of the seat of empire from Rome
to Byzantium, an old city rebuilt and then renamed Constantinople
for Constantine. As a result there came to be two capital
cities of the Roman Empire--Rome and Constantinople. The
two rival cities several centuries later became the ruling
centers of the divided Catholic church--Roman and Greek.
22. Up to the organization of the Hierarchy and the uniting
of church and state, all the persecution of Christianity
has been done either by Judaism or Paganism. Now comes a
serious change. Christians (in name) begin to persecute
Christians. Constantine, desiring to have all Christians
join with him in his new idea of a state religion, and many
conscientiously opposing this serious departure from New
Testament teachings, he begins using the power of government
to compel. Thus begin the days and years and even centuries
of a hard and bitter persecution against all those Christians
who were loyal to the original Christ and Apostolic teachings.
23 Remember that we are now noting the events occurring
between the years A.D. 300 and 500. The Hierarchy organized
under the leadership of Constantine, rapidly developed into
what is now known as the Catholic church. This newly developing
church joined to a temporal government, no longer simply
an executive to carry out the completed laws of the New
Testament, began to be legislative, amending or annulling
old laws or enacting new ones utterly unknown to the New
Testament.
24. One of the first of its legislative enactments, and
one of the most subversive in its results, was the establishing
by law of "infant baptism." By this new law, "Infant
Baptism" becomes compulsory. This was done A.D. 416.
Infants had been infrequently baptized for probably a century
preceding this. Insofar as this newly enacted law became
effective, two vital New Testament laws were abrogated--"Believers
Baptism" and "Voluntary personal obedience in
Baptism."
25. As an inevitable consequence of this new doctrine and
law, these erring churches were soon filled with unconverted
members. In fact, it was not very many years until probably
a majority of the membership was composed of unconverted
material. So the great spiritual affairs of God's great
spiritual kingdom were in the hands of an unregenerate temporal
power. What may now be expected?
26. Loyal Christians and churches, of course, rejected this
new law. "Believers baptism," of course, "New
Testament baptism," was the only law for them. They
not only refused to baptize their own children, but believing
in the baptism of believers only, they refused to accept
the baptizing done by and within the churches of this unscriptural
organization. If any of the members from the churches of
this new organization attempted to join any of the churches
which had refused to join in with the new organization,
a Christian experience and a rebaptism was demanded.
27. The course followed by the loyal churches soon, of course,
incurred the hot displeasure of the state religionists,
many, if not most of whom, were not genuine Christians.
The name "Christian," however, was from now on
denied those loyal churches who refused to accept these
new errors. They were robbed of that, and called by many
other names, sometimes by one and sometimes by another,
"Montanist," Tertullianists," "Novationists,"
"Paterines," etc., and some at least because of
their practice of rebaptizing those who were baptized in
infancy, were referred to an "Ana -Baptists."
28. A.D. 426, just ten years after the legal establishment
of infant baptism, the awful period known as the "Dark
Ages" had its beginning. What a period! How awfully
black and bloody! From now on for more than a decade of
centuries, the trail of loyal Christianity is largely washed
away in its own blood. Note on the chart some of the many
different names borne by the persecuted. Sometimes these
names are given because of some specially heroic leader
and sometimes from other causes, and frequently names for
the same people vary in different countries and even in
different centuries.
29. It was early in the period of the "dark ages"
when real Popery had its definite beginnings. This was by
Leo II, A.D. 440 to 461. This, however, was not the first
time the title was ever used. This title, similar to the
Catholic church itself, was largely a development. The name
appears, as first applied to the Bishop of Rome 296-304.
It was formally adopted by Siricius, Bishop of Rome 384-398.
Then officially adopted by Leo II, 440-461. Then claimed
to be universal, 707. Then some centuries later declared
by Gregory VII to be the exclusive right of the papacy.
30. Now to sum up the most significant events of this first
five-century period:
(1) The gradual change from a democracy to a preacher-church
government.
(2) The change from salvation by grace to Baptismal Salvation.
(3) The change from "believers' baptism" to
"infant baptism."
(4) The Hierarchy organized. Marriage of church and state.
(5) Seat of empire changed to Constantinople.
(6) Infant baptism established by law and made compulsory.
(7) Christians begin to persecute Christians.
(8) The "Dark Ages" begin 426.
(9) The sword and torch rather than the gospel become
the power of God (?) unto salvation.
(10) All semblance of "Religious liberty" dies
and is buried and remains buried for many centuries.
(11) Loyal New Testament churches, by whatever name called,
are hunted and hounded to the utmost limit of the new
Catholic temporal power. Remnants scattered over the world
are finding uncertain hiding places in forests and mountains,
valleys, dens and caves of the earth.
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SECOND
LECTURE-600-1300
1. We closed the first Lecture with the close of the fifth
century. And yet a number of things had their beginnings
back in those early centuries, which were not even mentioned
in the first Lecture. We had just entered the awful period
known in the world's history as "The Dark Ages."
Dark and bloody and awful in the extreme they were. The
persecutions by the established Roman Catholic Church are
hard, cruel and perpetual. The war of intended extermination
follows persistently and relentlessly into many lands, the
fleeing Christians. A "Trail of Blood" is very
nearly all that is left anywhere. Especially throughout
England, Wales, Africa, Armenia, and Bulgaria. And anywhere
else Christians could be found who were trying earnestly
to remain strictly loyal to New Testament teaching.
2. We now call attention to these Councils called "Ecumenical,"
or Empire wide. It is well to remember that all these Councils
were professedly based upon, or patterned after the Council
held by the Apostles and others at Jerusalem (see Acts 15:1),
but probably nothing bearing the same name could have been
more unlike. We here and now call attention to only eight,
and these were all called by different Emperors, none of
them by the Popes. And all these held among the Eastern
or Greek churches. Attended, however, somewhat by representatives
from the Western Branch or Roman Churches.
3. The first of these Councils was held at Nice or Nicea,
in A.D. 325. It was called by Constantine the Great, and
was attended by 318 bishops.
The second met at Constantinople, A.D. 381, and was called
by Theodosius the Great. There were present 150 bishops.
(In the early centuries, bishops simply meant pastors of
the individual churches.)
The third was called by Theodosius II, and by Valentian
III. This had 250 bishops present. It met at Ephesus, A.D.
431.
The fourth met at Calcedon, A.D. 451, and was called by
Emperor Marian; 500 or 600 bishops or Metropolitans (Metropolitans
were City pastors or First Church pastors) were present.
During this Council the doctrine of what is now known as
Mariolatry was promulgated. This means the worship of Mary,
the mother of Christ. This new doctrine at first created
quite a stir, many seriously objecting. But it finally won
out as a permanent doctrine of the Catholic Church.
The fifth of these eight councils was held at Constantinople
(which was the second to be held there). This was called
by Justinian, A.D. 553, and was attended by 165 bishops.
This, seemingly, was called mainly to condemn certain writings.
In the year A.D. 680 the Sixth Council was called. This
was also held at Constantinople and was called by Constantine
Pegonator, to condemn heresy. During this meeting Pope Honorius
by name was deposed and excommunicated. However, at this
time infallibility had not yet been declared.
The Seventh Council was called to meet at Nicea A.D. 787.
This was the second held at this place. The Empress Irene
called this one. Here in this meeting seems to have been
the definite starting place, of both "Image Worship"
and "Saints Worship." You can thus see that these
people were getting more markedly paganized than Christianized.
The last of what were called the "Eastern Councils,"
those, called by the Emperors, was held in Constantinople,
in A.D. 869. This was called by Basilius Maredo. The Catholic
Church had gotten into serious trouble. There had arisen
a controversy of a very serious nature between the heads
of the two branches of Catholicism--the Eastern and Western,
Greek and Roman--Pontius the Greek at Constantinople and
Nicholas the 1st at Rome. So serious was their trouble,
that they had gone so far as to excommunicate each other.
So for a short time Catholicism was entirely without a head.
The council was called mainly to settle, if possible, this
difficulty. This break in the ranks of Catholicism has never,
even to this day, been satisfactorily settled. Since that
far away day, all attempts at healing that breach have failed.
The Lateran-power since then has been in the ascendancy.
Not the Emperors, but the Roman Pontiffs calling all Councils.
The later Councils will be referred to later in these lectures.
4. There is one new doctrine to which we have failed to
call attention. There are doubtless others but one especially--and
that "Infant Communion." Infants were not only
baptized, but received into the church, and being church
members, they were supposed to be entitled to the Lord's
Supper. How to administer it to them was a problem, but
it was solved by soaking the bread in the wine. Thus it
was practiced for years. And after awhile another new doctrine
was added to this--it was taught that this was another means
of Salvation. As still another new doctrine was later added
to these, we will again refer to this a little later in
the lectures.
5. During the 5th Century, at the fourth Ecumenical Council,
held at Chalcedon, 451, another entirely new doctrine was
added to the rapidly growing list--the doctrine called "Mariolatry,"
or the worship of Mary, the Mother of Jesus. A new mediator
seems to have been felt to be needed. The distance from
God to man was too great for just one mediator, even though
that was Christ, God's Son, the real God-Man. Mary was thought
to be needed as another mediator, and prayers were to be
made to Mary. She was to make them to Christ.
6. Two other new doctrines were added to the Catholic faith
in the 8th Century. These were promulgated at the Second
Council held at Nicea (Nice), the Second Council held there
(787). The first of these was called "Image Worship,
a direct violation of one of the commands of God.
"Thou
shalt not make unto thee any graven image," (Ex. 20:3,
4, 5). Another addition from Paganism. Then followed the
"worship of Saints." This doctrine has no encouragement
in the Bible. Only one instance of Saint worship is given
in the Bible and that is given to show its utter folly--the
dead rich man praying to Abraham, (Luke 16:24-3l). These
are some, not all of the many revolutionary changes from
New Testament teachings, that came about during this period
of Church history.
7. During the period that we are now passing through the
persecuted were called by many and varied names. Among them
were Donatists, Paterines, Cathari, Paulicians, and Ana
Baptists; and a little later, Petro-Brussians, Arnoldists,
Henricians, Albigenses, and Waldenses. Sometimes one group
of these was the most prominent and sometimes another. But
some of them were almost always prominent because of the
persistency and terribleness of their persecution.
8. Let it not be thought that all these persecuted ones
were always loyal in all respects to New Testament teachings.
In the main they were. And some of them, considering their
surroundings, were marvelously so. Remember that many of
them at that far away, time, had only parts of the New Testament
or the Old Testament as to that. The book was not printed.
It was written in manuscript on parchment or skins or something
of that kind, and was necessarily large and bulky. Few,
if any, families or even simple churches had complete copies
of the whole Bible. Before the formal close of the Canon
(end of fourth century) there were probably very few simple
manuscripts of the entire New Testament. Of the one thousand
known manuscripts only about 30 copies included all the
books.
9. Furthermore, during all the period of the "Dark
Ages," and the period of the persecution, strenuous
efforts were made to destroy even what Scripture manuscripts
the persecuted did possess. Hence in many instances these
people had only small parts of the Bible.
10. It is well to note also that in order to prevent the
spread of any view of any sort, contrary to those of the
Catholics very extreme plans and measures were adopted.
First, all writings of any sort, other than those of the
Catholics, were gathered and burned. Especially was this
true of books. For several centuries these plans and measures
were strictly and persistently followed. That is, according
to history, the main reason why it is so difficult to secure
accurate history. About all persistent writers and preachers
also died martyr deaths. This was a desperately bloody period.
All of the groups of persistent heretics (So-called) by
whatever name distinguished, and wherever they had lived,
were cruelly persecuted. The Donatists and Paulicians, were
prominent among the earlier groups. The Catholics, strange
as it may seem, accused all who refused to depart from the
faith with them, believe with them--accused them of being
heretics, and then condemned them as being heretics. Those
called Catholics became more thoroughly paganized and Judaized
than they were Christianized, and were swayed far more by
civil power, than they were by religious power. They made
far more new laws, than they observed old ones.
11. The following are a few of the many new variations that
came about in New Testament teachings during these centuries.
They are probably not always given in the order of their
promulgation. In fact it would sometimes be next to impossible
to get the exact date of the origin of some of these changes.
They have been somewhat like the whole Catholic system.
They are growths of development. In the earlier years especially,
their doctrines or teachings were subject to constant change--by
addition or subtraction, or substitution or abrogation.
The Catholic Church was now no longer, even if it had ever
been, a real New Testament Church. It no longer was a purely
executive body, to carry out the already made laws of God,
but had become actively legislative, making new ones, changing
or abrogating old ones at will.
12. One of their new doctrines or declarations about this
time was "There is no salvation outside of the Church"--the
Catholic Church, of course, as they declared there was no
other--be a Catholic or be lost. There was no other alternative.
13. The doctrine of Indulgences and the Sale of Indulgences
was another absolutely new and serious departure from New
Testament teachings. But in order to make that new teaching
really effective, still another new teaching was imperatively
necessary: A very large Credit Account must somehow be established--a
credit account in heaven, but accessible to earth. So the
merit of "good works" as a means of Salvation
must be taught, and as a means of filling up, putting something
in the credit account, from which something could be drawn.
The first large sum to go into the account in heaven was
of course the work of the Lord Jesus. As He did no evil,
none of His good works were needed for Himself, so all His
good works could and would of course, go into the credit
account. And then in addition to that, all the surplus good
works (in addition to what each might need for himself)
by the Apostles, and by all good people living thereafter,
would be added to that credit account, making it enormously
large. And then all this immense sum placed to the credit
of the church--the only church(?)! and permission given
to the church to use as needed for some poor sinning mortal,
and charging for that credit as much as might be thought
wise, for each one needed the heavenly credit. Hence came
the Sale of Indulgences. Persons could buy for themselves
or their friends, or even dead friends. The prices varied
in proportion to the offense committed--or to be committed.
This was sometimes carried to a desperate extreme, as admitted
by Catholics themselves. Some histories or Encyclopedias
give a list of prices charged on different sins for which
Indulgences were sold.
14. Yet another new doctrine was necessary, yea imperative,
to make thoroughly effective the last two. That new doctrine
is called Purgatory, a place of intermediate state between
heaven and hell, at which all must stop to be cleansed from
all sins less than damning sins. Even the "Saints"
must go through purgatory and must remain there until cleansed
by fire--unless they can get help through that credit account,
and that they can get only through the prayers or the paying
for Indulgences, by those living. Hence the Sale of Indulgences.
One departure from New Testament teachings lead inevitably
to others.
15. It may be well just here to take time to show the differences
between the Roman and Greek Catholics:
(1) In the Nationalities: The Greeks mainly are Slavs,
embracing Greece, Russia, Bulgaria, Serbia, etc., speaking
Greek. The Romans are mainly Latins, embracing Italy,
France, Spain, South and Central America, Mexico etc.
(2) The Greek Catholics reject sprinkling or pouring for
baptism. The Romans use sprinkling entirely, claiming
the right to change from the original Bible plan of immersion.
(3) The Greek Catholics continue the practice of Infant
Communion. The Romans have abandoned it though once taught
it as another means of Salvation.
(4) The Greeks in administering the Lord's Supper give
the wine as well as the bread to the laity. The Romans
give the bread only to the laity--the priests drink the
wine.
(5) The Greeks have their priests to marry. The Roman
priests are forbidden to marry.
(6) The Greeks reject the doctrine of Papal "Infallibility,"
the Romans accept and insist upon that doctrine. The above
are at least the main points on which they differ--otherwise
the Greek and Roman Catholic churches, it seems, would
stand together.
16. In our lectures we have just about gotten through with
the ninth century. We begin now with the tenth. Please note
the chart. Just here where the separation has taken place
between the Roman and Greek Catholics. You will soon see
as the centuries advance, other new laws and doctrines--and
other desperately bitter persecution. (Schaff, Herzogg,
En., Vol. 11, page 901.)
17.
I again call your attention to those upon whom the hard
hand of persecution fell. If fifty million died of persecution
during the 1,200 years of what are called the "Dark
Ages," as history seems positively to teach--then they
died faster than an average of four million every one hundred
years. That seems almost beyond the limit of, human conception.
As before mentioned, this iron hand, dripping with martyr
blood, fell upon Paulicians, Arnoldists, Henricians, Petro
Brussians, Albigenses, Waldenses and Ana-Baptists--of course
much harder upon some than others. But this horrid part
of our story we will pass over hurriedly.
18. There came now another rather long period of Ecumenical
Councils, of course not continuously or consecutively. There
were all through the years many councils that were not Ecumenical,
not "Empire Wide." These Councils were largely
legislative bodies for the enactment or amendment of some
civil or religious (?) laws, all of which, both the legislation
and the laws, were directly contrary to the New Testament.
Remember these were the acts of an established church--a
church married to a Pagan government. And this church has
become far more nearly paganized than the government has
become Christianized.
19. When any people discard the New Testament as embracing
all necessary laws for a Christian life, whether for the
individual Christian or the whole church, that people has
launched upon a limitless ocean. Any erroneous law, (and
any law added to the Bible is erroneous) will inevitably
and soon demand another, and others will demand yet others,
without ever an end. That is why Christ gave His churches
and to preachers no legislative powers. And again, and more
particularly, that is why the New Testament closes with
these significant words,
"For
I certify unto every man that heareth the words of this
book, if any man shall add unto these things, God shall
add unto him the plagues that are written in this book.
And if any man shall take away from the words of the book
of this prophecy, God shall take away his part out of
the book of life, and out of the Holy City, and from the
things which are written in the book." Rev. 22:18,
19.
NOTE: We insert here this parenthetical clause, as
a warning. Let Baptist Churches beware of even disciplinary
and other varieties of resolutions, which they sometimes
pass in their conferences, which resolutions might be construed
as laws or rules of Church government, The New Testament
has all necessary laws and rules.
20. The extreme limit of this little book precludes the
possibility of saying much concerning these councils or
law-making assemblies, but it is necessary to say some things.
21. The first of these Lateran or Western Councils, those
called by the popes, was called by Calixtus II, A.D. 1123.
There were present about 300 bishops. At this meeting it
was decreed that Roman priests were never to marry. This
was called the Celibacy of the priests. We of course do
not attempt to give all things done at these meetings.
22. Years later, 1139 A.D., Pope Innocent II, called another
of these Councils especially to condemn two groups of very
devout Christians, known as Petro-Brussians and Arnoldists.
23. Alexander III called yet another, A.D. 1179, just forty
years after the last. In that was condemned what they called
the "Errors and Impieties" of the Waldenses and
Albigenses.
24. Just 36 years after this last one, another was called
by Pope Innocent III. This was held A.D. 1215, and seems
to have been the most largely attended of possibly any of
these great councils. According to the historical account
of this meeting, "there were present 412 bishops, 800
Abbots and priors, Ambassadors from the Byzantine court,
and a great number of Princes and Nobles." From the
very make-up of this assembly you may know that spiritual
matters were at least not alone to be considered.
At that time was promulgated the new doctrine of "Transubstantiation,"
the intended turning of the bread and wine of the Lord's
Supper into the actual and real body and blood of Christ,
after a prayer by the priest. This doctrine among others,
had much to do with stirring up the leaders of the Reformation
a few centuries later. This doctrine of course taught that
all those who participated in the supper actually ate of
the body and drank of the blood of Christ. Auricular confession--confessing
one's sins into the ear of a priest--was another new doctrine
seemingly having its beginning at this meeting. But probably
the most cruel and bloody thing ever brought upon any people
in all the world's history was what is known as the "Inquisition,"
and other similar courts, designed for trying what was called
"heresy." The whole world is seemingly filled
with books written in condemnation of that extreme cruelty,
and yet it was originated and perpetuated by a people claiming
to be led and directed by the Lord. For real barbarity there
seems to be nothing, absolutely nothing in all history that
will surpass it. I would not even attempt to describe it.
I will simply refer my readers to some of the many books
written on the "Inquisition" and let them read
and study for themselves. And yet another thing was done
at this same meeting, as if enough had not been done. It
was expressly decreed to extirpate all "heresy."
What a black page--yea--many black pages were written into
the world's history by these terrible decrees.
25. In A.D. 1229, just 14 years after the last awful meeting,
still another meeting was held. (This seems not to have
been ecumenical.) It was called the council at Toulouse.
Probably one of the most vital matters in all Catholic history
was declared at this meeting. At this it was decreed, the
Bible, God's book, should be denied to all laymen, all members
of Catholic churches other than priests or higher officials.
How strange a law in the face of the plain teaching of the
Word, "Search the scriptures; for in them ye think
ye have eternal life: and they are they which testify of
me." (John 5:39)
26. Yet another Council was called to meet at Lyons. This
was called by Pope Innocent IV, in 1245 A.D. This seems
to have been mainly for the purpose of excommunicating and
deposing Emperor Frederick I of Germany. The Church, the
adulterous bride at the marriage with the State in 313 in
the days of CONSTANTINE THE Great, has now become the head
of the house, and is now dictating politics of State government,
and kings and queens are made or unmade at her pleasure.
27. In 1274 A.D. another Council was called to bring about
the reuniting of the Roman and Greek branches of the great
Catholic Church. This great assembly utterly failed to accomplish
its purpose.
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THIRD
LECTURE--1400-1600
1. These three centuries, fifteenth, sixteenth, and seventeenth,
are among the most eventful in all the world's history,
and especially is this true in Christian history. There
was almost a continual revolution inside the Catholic Church--both
Roman and Greek--seeking a Reformation. This awakening of
long dormant Conscience and the desire for a genuine reformation
really began in the thirteenth century or possibly even
a little earlier than that. History certainly seems to indicate
it.
2. Let's go back just a little. The Catholic Church by its
many departures from New Testament teachings, its many strange
and cruel laws, and its desperately low state of morals,
and its hands and clothes reeking with the blood of millions
of martyrs, has become obnoxious and plainly repulsive to
many of its adherents, who are far better than their own
system and laws and doctrines and practices. Several of
its bravest and best and most spiritual priests and other
leaders, one by one, sought most earnestly to reform many
of its most objectionable laws and doctrines and get back,
at least nearer, to the plain teachings of the New Testament.
We give some striking examples. Note, not only how far apart
and where the reformatory fires began, but note also the
leaders in the reformation. The leaders were, or had been,
all Catholic priests or officials of some kind. There was,
even yet, a little of good in the much evil. However, at
this time there was probably not one solitary unmarred doctrine
of the New Testament retained in its original purity--but
now note some of the reformers and where they labored.
3. It is well to note, however, that for many centuries
prior to this great reformation period, there were a number
of noted characters, who rebelled against the awful extremes
of the Catholic--and earnestly sought to remain loyal to
the Bible--but their bloody trail was about all that was
left of them. We come now to study for awhile this most
noted period--the "Reformation."
4. From 1320 to 1384 there lived a man in England who attracted
world-wide attention. His name was John Wycliff. He was
the first of the brave fellows who had the courage to attempt
a real reformation inside the Catholic Church. He is many
times referred to in history as "The Morning Star of
the Reformation." He lived an earnest and effective
life. It would really require several volumes to contain
anything like an adequate history of John Wycliff. He was
hated, fearfully hated, by the leaders of the Catholic hierarchy.
His life was persistently sought. He finally died of paralysis.
But years later, so great was Catholic hatred, his bones
were dug and burned, and his ashes scattered upon the waters.
5. Following tolerably close on the heels of Wycliff came
John Huss, 1373-1415, a distinguished son from far away
Bohemia. His soul had felt and responded to the brilliant
light of England's "Morning Star." His was a brave
and eventful life, but painfully and sadly short. Instead
of awakening a responsive chord among his Catholic people
in favor of a real reformation, he aroused a fear and hatred
and opposition which resulted in his being burned at the
stake--a martyr among his own people. And yet he was seeking
their own good. He loved his Lord and he loved his people.
However, he was only one of many millions who had thus to
die.
6. Next to John Huss of Bohemia, came a wonderful son of
Italy, the marvelously eloquent Savonarola, 1452-1498. Huss
was burned in 1415, Savonarola was born 37 years later.
He, like Huss, though a devout Catholic, found the leaders
of his people--the people of Italy--like those of Bohemia,
against all reformation. But he, by his mighty eloquence,
succeeded in awakening some conscience and securing a considerable
following. But a real reformation in the Hierarchy meant
absolute ruin to the higher-ups in that organization. So
Savonarola, as well as Huss, must die. HE TOO WAS BURNED
AT THE STAKE. Of all the eloquent men of that great period,
Savonarola possibly stood head and shoulders above all others.
But he was contending against a mighty organization and
their existence demanded that they fight the reformation,
so Savonarola must die.
7. Of course, in giving the names of the reformers of this
period, many names are necessarily to be left out. Only
those most frequently referred to in history are mentioned
here. Following Italy's golden tongued orator came a man
from Switzerland. Zwingle was born before Savonarola died.
He lived from 1484 to 1531. The spirit of reformation was
beginning now to fill the whole land. Its fires are now
breaking out faster and spreading more rapidly and becoming
most difficult to control. This one kindled by Zwingle was
not yet more than partially smothered before another, more
serious than all the rest, had broken out in Germany. Zwingle
died in battle.
8. Martin Luther, probably the most noted of all the fifteenth
and sixteenth century reformers, lived 1483 to 1546, and
as can be seen by the dates, was very nearly an exact contemporary
of Zwingle. He was born one year earlier and lived fifteen
years later. Far more, probably, than history definitely
states, his great predecessors have in great measure made
easier his hard way before him. Furthermore, he learned
from their hard experience, and then later, and most thoroughly
from his own, that a genuine reformation inside
