The_Trail_of_Blood.txt

"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 



THIS LITTLE BOOK is sent forth for the purpose of making known the little-known history of 
those FAITHFUL WITNESSES of the Lord Jesus, who, as members of the CHURCH JESUS 
BUILT, "Overcame Satan by the blood of the Lamb, and by the word of their testimony: and they 
loved not their lives unto death," Rev. 12:11. 

I'd appreciate hearing from you—and may I ask your help in getting these messages to our young 
people and others. Tell them about the wonderful facts of history brought out in this book. Urge 
them to order it. It would be most helpful to study it as classes in the BTU, WMU, and other 
organizations. 

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. 1 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) 

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. 

Ill 

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) 

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) 



"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. 1 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. 

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. 1 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. 

And now, before proceeding with the history itself, let me call your attention to— 





THE CHART 


http://www.alkitabiah.org/The_Trail_of_Blood.jpg

or, interactive timeline at http://trailofblood.org



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— 

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. 

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 16:24-31). 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.) 

"THE TRAIL OF BLOOD" 

17. 1 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 TV, 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 CONST ANTINE 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. 

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 the Catholic Church would be an utter 
impossibility. Too many reform measures would be needed. One would demand another and others 
demand yet others, and so on and on. 



9. So Martin Luther, after many hard fought battles with the leaders of Catholicism, and aided by 
Melancthon and other prominent Germans, became the founder in 1530, or, about then, of an 
entirely new Christian organization, now known as the Lutheran Church, which very soon became 
the Church of Germany. This was the first of the new organizations to come directly out of Rome 
and renounce all allegiance to the Catholic Mother Church (as she is called) and to continue to live 
thereafter. 

10. Skipping now for a little while, the Church of England, which comes next to the Lutheran in its 
beginnings, we will follow for a little while the Reformation on the Continent. From 1509 to 1564, 
there lived another of the greatest of the reformers. This was John Calvin, a Frenchman, but 
seeming at the time to be living in Switzerland. He was really a mighty man. He was a 
contemporary of Martin Luther for 30 years, and was 22 years old when Zwingle died. Calvin is the 
accredited founder of the Presbyterian church. Some of the historians, however, give that credit to 
Zwingle, but the strongest evidence seems to favor Calvin. Unquestionably the work of Zwingle, as 
well as that of Luther, made much easier the work of Calvin. So in 1541, just eleven years (that 
seems to be the year), after the founding by Luther of the Lutheran Church, the Presbyterian 
Church came into existence. It too, as in the case of the Lutherans, was led by a reformed Catholic 
priest or at least official. These six~Wycliff, Huss, Savonarola, Zwingle, Luther and Calvin, great 
leaders in their great battles for reformation, struck Catholicism a staggering blow. 

11. In 1560, nineteen years after Calvin's first organization in Geneva, Switzerland, John Knox, a 
disciple of Calvin, established the first Presbyterian Church in Scotland, and just thirty-two years 
later, 1592, the Presbyterian became the State Church of Scotland. 

12. During all these hard struggles for Reformation, continuous and valuable aid was given to the 
reformers, by many Ana-Baptists, or whatever other name they bore. Hoping for some relief from 
their own bitter lot, they came out of their hiding places and fought bravely with the reformers, but 
they were doomed to fearful disappointment. They were from now on to have two additional 
persecuting enemies. Both the Lutheran and Presbyterian Churches brought out of their Catholic 
Mother many of her evils, among them her idea of a State Church. They both soon became 
Established Churches. Both were soon in the persecuting business, falling little, if any, short of their 
Catholic Mother. 

"THE TRAIL OF BLOOD" 

Sad and awful was the fate of these long-suffering Ana-Baptists. The world now offered no sure 
place for hiding. Four hard persecutors were now hot on their trail. Surely theirs was a "Trail of 
Blood." 

13. During the same period, really earlier by several years than the Presbyterians, arose yet another 
new denomination, not on the continent, but in England. However, this came about not so much by 
way of reformation (though that evidently made it easier) as by way of a real split or division in the 
Catholic ranks. More like the division in 869, when Eastern Catholics separated from the Western, 
and became from that time on, known in history as the Greek and Roman Catholic Churches. This 
new division came about somewhat in this wise: 

England's king, Henry VIII, had married Catherine of Spain, but unfortunately, after some time 
his somewhat troublesome heart had fallen in love with Anne Boleyn. So he wanted to divorce 
Catherine and marry Annie. Getting a divorce back then was no easy matter. Only the Pope could 



grant it, and he in this case, for special reasons, declined to grant it. Henry was in great distress. 
Being king, he felt he ought to be entitled to follow his own will in the matter. His Prime Minister 
(at that time Thomas Cromwell) rather made sport of the King. Why do you submit to papal 
authority on such matters? Henry followed his suggestion, threw off papal authority and made 
himself head of the Church of England. Thus began the new Church of England. This was 
consummated in 1534 or 1535. At that time there was no change in doctrine, simply a renunciation 
of the authority of the Pope. Henry at heart really never became a Protestant. He died in the 
Catholic faith. 

14. But this split did ultimately result in some very considerable change, or reformation, While a 
reformation within the Catholic Church and under papal authority, as in the case of Luther and 
others, was impossible, it became possible after the division. Cranmer, Latimer, Ridley and others 
led in some marked changes. However, they and many others paid a bloody price for the changes 
when a few years later, Mary, "Bloody Mary," a daughter of the divorced Catherine, came to the 
English throne, and carried the new Church back under the papal power. This fearful and terrific 
reaction ended with the strenuous and bloody five-year reign of Mary. While the heads were going 
under the bloody axe of Mary, hers went with them. The people had gotten, however, a partial taste 
of freedom so when Elizabeth, the daughter of Anne Boleyn (for whom Catherine was divorced), 
became Queen, the Church of England again overthrew papal power and was again re-established. 

15. Thus, before the close of the Sixteenth Century, there were five established Churches—churches 
backed up by civil governments—the Roman and Greek Catholics counted as two; then the Church 
of England; then the Lutheran, or Church of Germany; then the Church of Scotland, now known 
as the Presbyterian. All of them were bitter in their hatred and persecution of the people called 
Ana-Baptists, Waldenses and all other non-established churches, churches which never in any way 
had been connected with the Catholics. Their great help in the struggle for reformation had been 
forgotten, or was now wholly ignored. Many more thousands, including both women and children 
were constantly perishing every day in the yet unending persecutions. The great hope awakened 
and inspired by the reformation had proven to be a bloody delusion. Remnants now find an 
uncertain refuge in the friendly Alps and other hiding places over the world. 

16. These three new organizations, separating from, or coming out of the Catholics, retained many 
of their most hurtful errors, some of which are as follows: 

(1) Preacher-church government (differing in form). 

(2) Church Establishment (Church and State combination). 

(3) Infant BAPTISM 

(4) Sprinkling or Pouring for Baptism. 

(5) Baptismal Regeneration (some at least, and others, if many of their historians are to be 
accredited). 

(6) Persecuting others (at least for centuries). 

17. In the beginning all these established Churches persecuted one another as well as every one else, 
but at a council held at Augsburg in 1555, a treaty of peace, known as the "Peace of Augsburg" was 



signed between the "Catholics" on the one hand, and the "Lutherans" on the other, agreeing not to 
persecute each other. You let us alone, and we will let you alone. For Catholics to fight Lutherans 
meant war with Germany, and for Lutherans to fight or persecute Catholics meant war with all the 
countries where Catholicism predominated. 

"THE TRAIL OF BLOOD" 

18. But persecutions did not then cease. The hated Ana-Baptists (called Baptists today), in spite of 
all prior persecutions, and in spite of the awful fact that fifty million had already died martyr 
deaths, still existed in great numbers. It was during this period that along one single European 
highway, thirty miles distance, stakes were set up every few feet along this highway, the tops of the 
stakes sharpened, and on the top of each stake was placed a gory head of a martyred Ana-Baptist. 
Human imagination can hardly picture a scene so awful! And yet a thing perpetrated, according to 
reliable history, by a people calling themselves devout followers of the meek and lowly Jesus Christ. 

19. Let it be remembered that the Catholics do not regard the Bible as the sole rule and guide of 
faith and life. The claim that it is indeed unerring, but that there are two other things just as much 
so, the "Writings of the Fathers" and the decrees of the Church (Catholic Church) or the 
declarations of the Infallible Pope. 

Hence, there could never be a satisfactory debate between Catholic and Protestant or between 
Catholic and Baptist, as there could never possibly be a basis of final agreement. The Bible alone 
can never settle anything so far as the Catholics are concerned. 

20. Take as an example the question of "Baptism" and the final authority for the act and for the 
mode. They claim that the Bible unquestionably teaches Baptism and that it teaches immersion as 
the only mode. But they claim at the same time that their unerring Church had the perfect right to 
change the mode from immersion to sprinkling but that no others have the right or authority, none 
but the infallible papal authority. 

21. You will note of course, and possibly be surprised at it, that I am doing in these lectures very 
little quoting. I am earnestly trying to do a very hard thing, give to the people the main substance of 
two thousand years of religious history in six hours of time. 

22. It is well just here to call attention to facts concerning the Bible during these awful centuries. 
Remember the Bible was not then in print and there was no paper upon which to have printed even 
if printing had been invented. Neither was there any paper upon which to write it. Parchment, 
dressed goat of sheep skins, or papyrus (some kind of wood pulp), this was the stuff used upon 
which to write. So a book as big as the Bible, all written by hand and with a stylus of some sort, not 
a pen like we use today, was an enormous thing, probably larger than one man could carry. There 
were never more than about thirty complete Bibles in all the world. Many parts or books of the 
Bible like Matthew, Mark, Luke, John, or Acts, or some one of the Epistles, or Revelation or some 
one book of the Old Testament. One of the most outstanding miracles in the whole world's history- 
according to my way of thinking— is the nearness with which God's people have thought and 
believed together on the main and vital points of Christianity. Of course God is the only solution. It 
is now a most glorious fact that we can all and each, now have a full copy of the whole Bible and 
each in our own native tongue. 



23. It is well also for us all to do some serious and special thinking on another vital fact concerning 
the Bible. It has already been briefly mentioned in the lecture preceding this, but is so very vital 
that it will probably be wise to refer to it again. It was the action taken by the Catholics at the 
Council of Toulouse, held in 1229 A. D., when they decided to withhold the Bible, the Word of God 
from the vast majority of all their own people, the "Laymen." I am simply stating here just what 
they stated in their great Council. But lately in private a Catholic said to me, "Our purpose in that 
is to prevent their private interpretation of it." Isn't it marvelous that God should write a book for 
the people and then should be unwilling for the people to read it. And yet according to that book the 
people are to stand or fall in the day of judgment on the teachings of that book. No wonder the 
declaration in the book— "Search the Scriptures (the book) for in them ye think ye have eternal life. 
And they are they which testify of me." Fearful the responsibility assumed by the Catholics! 

FOURTH LECTURE-17th, 18th, 19th Centuries 

1. This lecture begins with the beginning of the Seventeenth Century (A.D. 1601). We have passed 
very hurriedly over much important Christian history, but necessity his compelled this. 

2. This three-century period begins with the rise of an entirely new denomination. It is right to state 
that some historians give the date of the beginning of the Congregational Church (at first called 
"Independents") as 1602. However, Schaff-Herzogg, in their Encyclopedia, place its beginning far 
back in the sixteenth century, making it coeval with the Lutheran and Presbyterian. In the great 
reformation wave many who went out of the Catholic Church were not satisfied with the extent of 
the reformation led by Luther and Calvin. They decided to repudiate also the preacher rule and 
government idea of the churches and return to the New Testament democratic idea as had been 
held through the fifteen preceding centuries by those who had refused to enter Constantine's 
hierarchy. 

3. The determined contention of this new organization for this particular reform brought down 
upon its head bitter persecution from Catholic, Lutheran, Presbyterian and Church of England 
adherents—all the established churches. However, it retained many other of the Catholic made 
errors, such for instance as infant baptism, pouring or sprinkling for baptism, and later adopted 
and practiced to an extreme degree the church and state idea. And, after refugeeing to America, 
themselves, became very bitter persecutors. 

4. The name "Independents" or as now called "Congregationalists," is derived from their mode of 
church government. Some of the distinguishing principles of the English Congregationalists as 
given in Schaff-Herzogg Encyclopedia are as follows: 

(1) That Jesus Christ is the only head of the church and that the Word of God is its only 
statue book. 

(2) That visible churches are distinct assemblies of Godly men gathered out of the world for 
purely religious purposes, and not to be confounded with the world. 

(3) That these separate churches have full power to choose their own officers and to 
maintain discipline. 

(4) That in respect to their internal management they are each independent of all other 
churches and equally independent of state control. 



5. How markedly different these principles are from Catholicism, or even Lutheranism, or 
Presbyterianism or the Episcopacy of the Church of England. How markedly similar to the Baptists 
of today, and of all past ages, and to the original teachings of Christ and His apostles. 

6. In 1611, the King James English Version of the Bible appeared. Never was the Bible extensively 
given to the people before. From the beginning of the general dissemination of the Word of God 
began the rapid decline of the Papal power, and the first beginnings for at least many centuries, of 
the idea of "religious liberty." 

7. In 1648 came the "Peace of Westphalia." Among other things which resulted from that peace 
pact was the triple agreement between the great denominations—Catholic, Lutheran and 
Presbyterian, no longer to persecute one another. Persecutions among these denominations meant 
war with governments backing them. However, all other Christians, especially the Ana-Baptists, 
were to continue to receive from them the same former harsh treatment, persistent persecution. 

8. During all the seventeenth century, persecutions for Waldenses, Ana-Baptists, and Baptists (in 
some places the "Ana" was now being left off) continued to be desperately severe; in England by 
the Church of England, as John Bunyan and many others could testify; in Germany by the 
Lutherans; in Scotland by the Church of Scotland (Presbyterian); in Italy, in France, and in every 
other place where the papacy was in power, by the Catholics. There is now no peace anywhere for 
those who are not in agreement with the state churches, or some one of them. 

9. It is a significant fact well established in credible history that even as far back as the fourth 
century those refusing to go into the Hierarchy, and refusing to accept the baptism or those 
baptized in infancy, and refusing to accept the doctrine of "Baptismal Regeneration" and 
demanding rebaptism for all those who came to them from the Hierarchy, were called "Ana- 
Baptists." No matter what other names they then bore, they were always referred to as "Ana- 
Baptists." Near the beginning of the sixteenth century, the "Ana" was dropped, and the name 
shortened to simply "Baptist," and gradually all other names were dropped. Evidently, if Bunyan 
had lived in an earlier period his followers would have been called "Bunyanites" or "Ana- 
Baptists." Probably they would have been called by both names as were others preceding him. 

10. The name "Baptist" is a "nickname," and was given to them by their enemies (unless the name 
can be rightfully attributed to them as having been given to them by the Savior Himself, when He 
referred to John as "The Baptist"). To this day, the name has never been officially adopted by any 
group of Baptists. The name, however, has become fixed and is willingly accepted and proudly 
borne. It snugly fits. It was the distinguishing name of the forerunner of Christ, the first to teach the 
doctrine to which the Baptists now hold. 

11. 1 quote a very significant statement from the Schaff- Herzogg Encyclopedia, under "History of 
Baptists in Europe," Vol. 1, page 210, "The Baptists appeared first in Switzerland about 1523, 
where they were persecuted by Zwingle and the Romanists. They are found in the following years, 
1525-1530, with large churches fully organized, in Southern Germany, Tyrol and in middle 
Germany. In all these places persecutions made their lives bitter." 

(Note—that all this is prior to the founding of the Protestant churches— Lutheran, Episcopal, or 
Presbyterian.) 

We continue the quotation— 



"Moravia promised a home of greater freedom, and thither many Baptists migrated, only to find 
their hopes deceived. After 1534 they were numerous in Northern Germany, Holland, Belgium, and 
the Walloon provinces. They increased even during Alva's rule, in the low countries, and developed 
a wonderful missionary zeal." (Note~"Missionary Zeal." And yet some folks say that the 
"Hardshells" are primitive Baptists.) 

Where did these Baptists come from? They did not come out of the Catholics during the 
Reformation. They had large churches prior to the Reformation. 

12. As a matter of considerable interest, note the religious changes in England as the centuries have 
gone by: 

The Gospel was carried to England by the Apostles and it remained Apostolic in its religion until 
after the organization of the Hierarchy in the beginning of the fourth century, and really for more 
than another century after that. It then came under the power of the Hierarchy which was rapidly 
developing into the Catholic Church. It then remained Catholic—that was the state religion, until 
the split in 1534-1535, during the reign of Henry VIII. It was then called the Church of England. 
Eighteen years later, 1553-1558, during the reign of Queen Mary ("Bloody Mary") England was 
carried back to the Catholics, and a bloody five-years period was this. Then Elizabeth, a half-sister 
of Mary, the daughter of Anna Boleyn, came to the throne, 1558. The Catholics were again 
overthrown, and again the Church of England came into power. And thus things remained for 
almost another century, when the Presbyterian Church came for a short while into the ascendancy, 
and seemed for a while as if it might become the State Church of England as well as that of 
Scotland. However, following the time of Oliver Cromwell, the Church of England came back to 
her own and has remained the established church of England ever since. 

13. Note the gradual softening down of religious matters in England from the hard and bitter 
persecutions of the established church for more than a century. 

(1) The first toleration act came in 1688, one hundred and fifty-four years after the 
beginning of this church. This act permitted the worship of all denominations in England 
except two—the Catholics and the Unitarians. 

(2) The second toleration act came in 1778, eighty-nine years still later. This act included in 
the toleration the Catholics, but still excluded the Unitarians. 

(3) The third toleration act came in 1813, thirty-five years later. This included the 
Unitarians. 

(4) In 1828-1829 came what is known as the "Test Act" which gave the "dissenters" (the 
religionists not in accord with the "Church of England") access to public office and even to 
Parliament. 

(5) In 1836-37 and 1844 came the "Registration" and "Marriage" acts. These two acts made 
legal baptisms and marriages performed by "dissenters." 

(6) The "Reform Bill" came in 1854. This bill opened the doors of Oxford and Cambridge 
Universities to dissenting students. Up to this time no child of a "dissenter" could enter one 
of these great institutions. 



14. Thus has been the march of progress in England toward "Religious Liberty." But it is probably 
correct to state that real religious liberty can never come into any country where there is and is to 
remain an established church. At best, it can only be toleration, which is certainly a long way from 
real religious liberty. As long as one denomination among several in any country is supported by 
the government to the exclusion of all others this favoritism and support of one, precludes the 
possibility of absolute religious liberty and equality. 

15. Very near the beginning of the eighteenth century there were born in England three boys who 
were destined to leave upon the world a deep and unfading impression. These boys were John and 
Charles Wesley, and George Whitfield. 

John and Charles Wesley were born at Epworth (and here comes a suggestion for the name 
Epworth League), the former June 28, 1703, and the latter March 29, 1708. George Whitfield was 
born in Gloucester, December 27, 1714. The story of the lives of these boys cannot be told here, but 
they are well worth being told, and then retold. These three boys became the fathers and founders 
of Methodism. They were all three members of the Church of England, and all studying for the 
ministry; and yet at that time, not one of them converted (which at that time was not unusual 
among the English clergy. Remember, however, that in those days, the parent frequently, if not 
usually, decided on the profession or line of the life to be followed by the boy). But these boys were 
afterwards converted, and genuinely and wonderfully converted. 

16. These men seemed to have no desire to be the founders of a new denomination. But they did 
seem to greatly desire and earnestly strive for a revival of pure religion and a genuine spiritual 
reformation in the Church of England. This they tried in both England and America. The doors of 
their own churches were soon closed against them. Their services were frequently held out in the 
open, or in some private house, or, as especially in the case of Whitfield, in the meeting houses of 
other denominations. Whitfield's great eloquence attracted markedly great attention everywhere he 
went. 

17. The definite date of the founding of the Methodist Church is hard to be determined. 
Unquestionably Methodism is older than the Methodist Church. The three young men were called 
Methodists before they left college. Their first organizations were called "Societies." Their first 
annual conference in England was held in 1744. The Methodist Episcopal Church was officially and 
definitely organized in America, in Baltimore in 1784. Their growth has really been marvelous. But, 
when they came out of the Church of England, or the Episcopal Church, they brought with them a 
number of the errors of the mother and grandmother churches. For instance, as the Episcopacy, or 
preacher-church government. On this point they have had many internal wars and divisions, and 
seem destined to have yet others. Infant Baptism and sprinkling for baptism, etc., but there is one 
great thing which they have, which they did not bring out with them, a genuine case of spiritual 
religion. 

18. September 12, 1788, there was born in Antrim, Ireland, a child, who was destined in the years to 
come, to create quite a religious stir in some parts of the world, and to become the founder of a new 
religious denomination. That child was Alexander Campbell. His father was a Presbyterian 
minister. The father, Thomas Campbell, came to America in 1807. Alexander, his son, who was 
then in college, came later. Because of changed views, they left the Presbyterians and organized an 
independent body, which they called "The Christian Association," known as "The Brush Run 
Church." In 1811, they adopted immersion as baptism and succeeded in persuading a Baptist 
preacher to baptize them, but with the distinct understanding that they were not to unite with the 
Baptist Church. The father, mother, and Alexander were all baptized. In 1813 their independent 



church united with the Red Stone Baptist Association. Ten years later, because of controversy, they 
left that association and joined another. Controversies continued to arise, and they left that 
association. It is fair to say that they had never been Baptists, nor had they so far as any records I 
have seen, to show, ever claimed to be. 

19. It could hardly be fair to Christian history, and especially to Baptist history, to say nothing in 
these lectures about John Bunyan. In some respects, one of the most celebrated men in English 
history and even in world history—John Bunyan, a Baptist preacher—John Bunyan, twelve years in 
Bedford jail— John Bunyan the author while confined in jail, of the most celebrated and most widely 
circulated book, next to the Bible, in the whole world. "Pilgrim's Progress"— John Bunyan, one of 
the most notable of all examples of the bitterness of Christian persecution. 

And the story of Mary Bunyan, John Bunyan's blind daughter, ought to be in every Sunday School 
library. For many years it was out of print. I think it is now in print again. I almost defy any man or 
woman, boy or girl, to read it and keep dry eyes. 

20. Another thing about which at least a few words should be said in these lectures in concerning 
Wales and the Welch Baptists. One of the most thrilling stories in Christian history is the story of 
the Welch Baptists. The Baptists of the United States owe far most to the Welch Baptists than the 
most of us are conscious. Some whole Baptist churches, fully organized, have migrated in a body 
from Wales to the United States. (Orchard, p. 21-23; Ford, chapt. 2.) 

21. The story of the beginning of Christian work in Wales is strikingly fascinating and from history 
it seems to be true. That history begins in the New Testament (Acts 28:30-31; II Tim. 4:21). The 
story of Claudia and Pudens— their visit to Rome— their conversion under Paul's preaching, and 
carrying the gospel back to Wales, their homeland, is thrillingly interesting. Paul did this preaching 
in Rome as early as A.D. 63. Soon after that Claudia, Pudens, and others, among them two 
preachers, carried the same gospel into England and especially into Wales. How mightily the Welch 
Baptists have helped the Baptists in America can hardly be estimated. 

LECTURE FIVE-RELIGION IN THE UNITED STATES 

1. Through the Spanish and others of the Latin races, the Catholics as religionists, came to be the 
first representatives of the Christian religion in South and Central America. But in North America, 
except Mexico, they have never strongly predominated. In the territory of what is now the United 
States except in those sections which were once parts of Mexico they have never been strong 
enough, even during the Colonial period to have their religious views established by law. 

2. Beginning with the Colonial period, in the early part of the seventeenth century, the first 
settlements were established in Virginia, and a little later in that territory now known as the New 
England States. Religious, or more properly speaking— irreligious persecutions, in England, and on 
the continent, were, at least, among the prime causes which led to the first settlement of the first 
United States Colonies. In some of the groups of immigrants which first came, not including the 
Jamestown group (1607) and those known as the "Pilgrims" (1620), were two groups, one, at least, 
called "Puritans"— these were "Congregationalists." Governor Endicott was in control of their 
colony. The other group were Presbyterians. Among these two groups, however, were a number of 
Christians with other views than theirs, also seeking relief from persecution. 

"THE TRAIL OF BLOOD IN AMERICA" 



3. These refugeeing Congregationalists and Presbyterians established different Colonies and 
immediately within their respective territories established by law their own peculiar religious views. 
In other words, "Congregationalism" and "Presbyterianism" were made the legal religious views of 
their colonies. This to the absolute exclusion of all other religious views. Themselves fleeing the 
mother country, with the bloody marks of persecution still upon them and seeking a home of 
freedom and liberty for themselves, immediately upon being established in their own colonies, in 
the new land and having the authority, they deny religious liberty to others, and practice upon them 
the same cruel methods of persecution. Especially did they, so treat the Baptists. 

4. The Southern colonies in Virginia, North and South Carolina were settled mainly by the 
adherents of the Church of England. The peculiar views of the Church were made the established 
religion of these colonies. Thus in the new land of America, where many other Congregationalists, 
Presbyterians and Episcopalians have come seeking the privilege of worshipping God according to 
the dictates of their own consciences, there were soon set up three established churches. No religious 
liberty for any except for those who held governmental authority. The Children of Rome are 
following in the bloody footsteps of their mother. Their own reformation is yet far from complete. 

5. With the immigrants to America came many scattering Baptists (by some still called "Ana- 
Baptists"). There were probably some in every American-bound vessel. They came, however, in 
comparatively small groups, never in large colonies. They would not have been permitted to come 
in that way. But they kept coming. Before the colonies are thoroughly established the Baptists are 
numerous and almost everywhere. But they soon began to feel the heavy hands of the three State 
churches. For the terrible offenses of "preaching the Gospel" and "refusing to have their children 
baptized," "opposing infant baptism," and other like conscientious acts on their part, they were 
arrested, imprisoned, fined, whipped, banished, and their property confiscated, etc. All that here in 
America. From many sources, I give but a few illustrations. 

6. Before the Massachusetts Bay Colony is twenty years old, with the Congregational as the State 
Church, they passed laws against the Baptists and others. The following is a sample of the laws: 

"It is ordered and agreed, that if any person or persons, within this jurisdiction, shall either openly 
condemn or oppose the baptizing of infants, or go about secretly to seduce others from the 
approbation or use thereof, or shall purposely depart the congregation at the ministration of the 
ordinance . . . after due time and means of conviction—every such person or persons shall be 
sentenced to banishment." This law was enacted especially against the Baptists. 

7. By the Authorities in this colony, Roger Williams and others were banished. Banishment in 
America in those days was something desperately serious. It meant to go and live among the 
Indians. In this case Williams was received kindly and for quite a while lived among the Indians, 
and in after days proved a great blessing to the colony which had banished him. He saved the 
colony from destruction by this same tribe of Indians, by his earnest entreaties in their behalf. In 
this way he returned good for evil. 

8. Roger Williams, later, together with others, some of whom, at least, had also been banished from 
that and other of the colonies among whom was John Clarke, a Baptist preacher, decided to 
organize a colony of their own. As yet they had no legal authority from England to do such a thing, 
but they thought this step wiser under existing conditions than to attempt to live in existing colonies 
with the awful religious restrictions then upon them. So finding a small section of land as yet 
unclaimed by any existing colony they proceeded to establish themselves on that section of land now 



known as Rhode Island. That was in the year 1638, ten years later than the Massachusetts Bay 
Colony, but it was about 25 years later (1663) before they were able to secure a legal charter. 

9. In the year 1651 (?) Roger Williams and John Clarke were sent by. the colony to England to 
secure, if possible legal permission to establish their colony. When they reached England, Oliver 
Cromwell was in charge of the government, but for some reason he failed to grant their request. 
Roger Williams returned home to America. John Clarke remained in England to continue to press 
his plea. Year after year went by. Clarke continued to remain. Finally Cromwell lost his position 
and Charles II sat upon the throne of England. While Charles is regarded in history as one of the 
bitterest of persecutors of Christians, he finally, in 1663, granted that charter. So Clarke, after 12 
long years of waiting returned home with that charter. So in 1663, the Rhode Island colony became 
a real legal institution, and the Baptists could write their own constitution. 

10. That Constitution was written. It attracted the attention of the whole wide world. In that 
Constitution was the world's first declaration of "Religious Liberty." 

The battle for absolute religious liberty even in America alone is a great history within itself. For a 
long time the Baptists seem to have fought that battle entirely alone, but they did not fight it for 
themselves alone, but for all peoples of every religious faith. Rhode Island, the first Baptist colony, 
established by a small group of Baptists after 12 years of earnest pleading for permission was the 
first spot on earth where religious liberty was made the law of the land. The settlement was made in 
1638; the colony legally established in 1663. 

11. In this colony two Baptist churches were organized even prior to the legal establishment of the 
colony. As to the exact date of the organization of at least one of these two churches, even the 
Baptists, according to history, are at disagreement. All seem to be agreed as to the date of the 
organization of the one at Providence, by Roger Williams, in 1639. As to the date of the one 
organized at Newport by John Clarke, all the later testimony seems to give the date at 1638. All the 
earlier seems to give it later, some years later. The one organized by Roger Williams at Providence 
seems to have lived but a few months. The other by John Clarke at Newport, is still living. My own 
opinion as to the date of organization of Newport church, based on all available data, is that 1638 is 
the correct date. Personally, I am sure this date is correct. 

12. As to the persecutions in some of the American colonies, we give a few samples. It is recorded 
that on one occasion one of John Clarke's members was sick. The family lived just across the 
Massachusetts Bay Colony line and just inside that colony. John Clarke, himself, and a visiting 
preacher by the name of Crandall and a layman by the name of Obediah Holmes—all three went to 
visit that sick family. While they were holding some kind of a prayer service with that sick family, 
some officer or officers of the colony came upon them and arrested them and later carried them 
before the court for trial. It is also stated, that in order to get a more definite charge against them, 
they were carried into a religious meeting of their church (Congregationalist), their hands being 
tied (so the record states). The charge against them was "for not taking off their hats in a religious 
service." They were all tried and convicted. Gov. Endicott was present. In a rage he said to Clarke, 
while the trial was going on, "You have denied infants baptism" (this was not the charge against 
them). "You deserve death. I will not have such trash brought into my jurisdiction." The penalty 
for all was a fine, or be well-whipped. Crandall's fine (a visitor) was five pounds ($25.00), Clarke's 
fine (the pastor) was twenty pounds ($100.00). Holmes' fine (the records say he had been a 
Congregationalist and had joined the Baptists) so his fine was thirty pounds ($150.00). Clark's and 
Crandall's fines were paid by friends. Holmes refused to allow his fine paid, saying he had done no 
wrong, so was well whipped. The record states that he was "stripped to the waist" and then 



whipped (with some kind of a special whip) until the blood ran down his body and then his legs 
until his shoes overflowed. The record goes on to state that his body was so badly gashed and cut 
that for two weeks he could not lie down, so his body could touch the bed. His sleeping had to be 
done on his hands or elbows and knees. Of this whipping and other things connected with it I read 
all records, even Holmes' statement. A thing could hardly have been more brutal. And here in 
America! 

13. Painter, another man, "refused to have his child baptized," and gave as his opinion "that infant 
baptism was an anti-Christian ordinance." For these offenses he was tied up and whipped. 
Governor Winthrop tells us that Painter was whipped "for reproaching the Lord's ordinance." 

14. In the colony where Presbyterianism was the established religion, dissenters (Baptist and others) 
seemed to fare no better than in the Massachusetts Bay Colony where Congregationalism was the 
established religion. 

In this colony was a settlement of Baptists. In the whole settlement were only five other families. 
The Baptists recognized the laws they were under and were, according to the records, obedient to 
them. This incident occurred: 

It was decided by authorities of the colony to build a Presbyterian meeting house in that Baptist 
settlement. The only way to do it seemed by taxation. The Baptists recognized the authority of the 
Presbyterians to levy this new and extra tax, but they made this plea against the tax at this time-- 
"We have just started our settlement. Our little cabins have just been built, and little gardens and 
patches just been opened. Our fields not cleared. We have just been taxed to the limit to build a fort 
for protection against the Indians. We cannot possibly pay another tax now." This is only the 
substance of their plea. The tax was levied. It could not possibly be paid at that time. An auction 
was called. Sales were made. Their cabins and gardens and patches, and even their graveyards, 
were sold—not their unopened fields. Property valued at 363 pounds and 5 shillings sold for 35 
pounds and 10 shillings. Some of it, at least, was said to have been bought by the preacher who was 
to preach there. The settlement was said to have been left ruined. 

A large book could be filled with oppressive laws. Terrifically burdensome acts of taxation, hard 
dealing of many sorts, directed mainly against the Baptists. But these lectures cannot enter into 
these details. 

15. In the southern colonies, throughout the Carolinas and especially Virginia, where the Church of 
England held sway, persecution of Baptists was serious and continuous. Many times their preachers 
were fined and imprisoned. From the beginning of the colonial period to the opening of the 
Revolutionary War, more than 100 years, these persecutions of Baptists were persisted in. 

16. We give some examples of the hardships of the Baptists in Virginia, and yet strange as it may 
now seem Virginia was the next place on earth after Rhode Island to adopt religious liberty. But 
that was more than a century away. But the hardships—as many as 30 preachers at different times, 
were put in jail with the only charge against them— "for preaching the Gospel of the Son of God." 
James Ireland is a case in point. He was imprisoned. After imprisonment, his enemies tried to blow 
him up with gunpowder. That having failed, they next tried to smother him to death by burning 
sulphur under his windows at the jail. Failing also in this, they tried to arrange with a doctor to 
poison him. All this failed. He continued to preach to his people from the windows. A wall was then 
built around his jail so the people could not see in nor he see out, but even that difficulty was 



overcome. The people gathered, a handkerchief was tied to a long stick, and that stuck up above the 
walls so Ireland could see when they were ready. The preaching continued. 

17. Three Baptist preachers (Lewis and Joseph Craig and Aaron Bledsoe) were later arrested on 
the same charge. One of them, at least, was a blood relative of R. E. B. Baylor, and possibly of one 
or more other Texas Baptist preachers. These preachers were arraigned for trial. Patrick Henry, 
hearing of it and though living many miles away and though a Church of England man himself, 
rode those miles horseback to the trial and volunteered his services in their defense. Great was his 
defense. I cannot enter into a description of it here. It swept the court. The preachers were freed. 

18. Elsewhere than Rhode Island, religious liberty came slowly and by degrees. For example: In 
Virginia a law was passed permitting one, but only one, Baptist preacher to a county. He was 
permitted to preach but once in two months. Later this law was modified, permitting him to preach 
once in each month. But even then, in only one definite place in the county, and only one sermon on 
that day, and never to preach at night. Laws were passed not only in Virginia but in colonies 
elsewhere positively forbidding any Mission work. This was why Judson was the first foreign 
missionary—law forbade. It took a long time and many hard battles, in the Virginia House of 
Burgesses, to greatly modify these laws. 

19. Evidently, one of the greatest obstructions to religious liberty in America, and probably all over 
the world as to that, was the conviction which had grown into the people throughout the preceding 
centuries that religion could not possibly live without governmental support. That no denomination 
could prosper solely on voluntary offerings by its adherents. And this was the hard argument to 
meet when the battle was raging for the disestablishment of the Church of England in Virginia, and 
also later in Congress when the question of religious liberty was being discussed there. For a long 
time the Baptists fought the battle almost alone, 

20. Rhode Island began her colony in 1638, but it was not legally chartered until 1663. There was 
the first spot where Religious Liberty was granted. The second place was Virginia in 1786. Congress 
declared the first amendment to the Constitution to be in force December 15, 1791, which granted 
religious liberty to all citizens, Baptists are credited with being the leaders in bringing this blessing 
to the nation. 

21. We venture to give one early Congressional incident. The question of whether the United States 
should have an established church or several established churches, or religious liberty, was being 
discussed. Several different bills had been offered, one recommending the Church of England as the 
established church; and another the Congregationalist Church, and yet another the Presbyterian. 
The Baptists, many of them, though probably none of them members of Congress, were earnestly 
contending for absolute religious liberty. James Madison (afterwards President) seemingly was 
their main supporter. Patrick Henry arose and offered a substitute bill for them all, "That four 
churches (or denominations) instead of one be established"— the Church of England, or Episcopal, 
Congregationalist, Presbyterian, and the Baptist. Finally when each of the others saw that IT could 
not be made the sole established church, they each agreed to accept Henry's compromise. (This 
compromise bill stated that each person taxed would have the right to say to which denomination of 
these four his money should go.) The Baptists continued to fight against it all; that any combination 
of Church and State was against their fundamental principles, that they could not accept it even if 
voted. Henry pleaded with them, said he was trying to help them, that they could not live without it, 
but they still protested. The vote was taken— it carried nearly unanimously. But the measure had to 
be voted on three times. The Baptists, led by Madison and possibly others continued to fight. The 
second vote came. It also carried almost unanimously, swept by Henry's masterful eloquence. But 



the third vote had yet to be taken. Now God seemingly intervened. Henry was made Governor of 
Virginia and left Congress. When the third vote came, deprived of Henry's irresistible eloquence, 
the vote was lost. 

Thus the Baptists came near being an established denomination over their own most solemn 
protest. This is not the only opportunity the Baptists ever had of becoming established by law, but is 
probably the nearest they ever came to it. 

22. Not long after this, the Church of England was entirely disestablished in America. No religious 
denomination was supported by the Central Government (a few separated State governments still 
had establishment), Church and state, so far as the United States was concerned, were entirely 
separated. These two, Church and State, elsewhere at least, had for 1,500 years (since 313) been 
living in unholy wedlock. Religious Liberty was, at least here in the United States, resurrected to die 
no more, and now gradually but in many places slowly, it is spreading throughout the world. 

23. But even in the United States, the Church and State idea died hard. It lingered on in several of 
the separate States, long after Religious Liberty had been put into the Constitution of the United 
States. Massachusetts, where the Church and State idea first found a lodging place in America, has, 
as already stated, finally given it up. It had lived there over two and one-half centuries. Utah is the 
last lingering spot left to disfigure the face of the first and greatest nation on earth to adopt and 
cherish "Religious Liberty." Remember there can be no real and absolute Religious liberty in any 
nation where the Government gives its support to one special religious denomination. 

24. Some serious questions have many times been asked concerning the Baptists: Would they, as a 
denomination, have accepted from any nation or state an offer of "establishment" if such nation or 
state had freely made them such an offer? And, would they, in case they had accepted such an offer, 
have become persecutors of others like Catholics or Episcopals, or Lutherans or Presbyterians, or 
Congregationalists? Probably a little consideration of such questions now would not be amiss. Have 
the Baptists, as a fact, ever had such an opportunity? 

Is it not recorded in history, that on one occasion, the King of the Netherlands (the Netherlands at 
that time embracing Norway and Sweden, Belgium, Holland, and Denmark) had under serious 
consideration the question of having an established religion? Their kingdom at that period was 
surrounded on almost all sides by nations or governments with established religions—religions 
supported by the Civil Government. 

It is stated that the King of Holland appointed a committee to examine into the claims of all existing 
churches or denominations to see which had the best claim to be the New Testament Church. The 
committee reported back that the Baptists were the best representatives of New Testament 
teachings. Then the King offered to make the Baptist "the established" church or denomination of 
his kingdom. The Baptists kindly thanked him but declined, stating that it was contrary to their 
fundamental convictions and principles. 

But this was not the only opportunity they ever had of having their denomination the established 
religion of a people. They certainly had that opportunity when Rhode Island Colony was founded. 
And to have persecuted others—that would have been an impossibility if they were to continue being 
Baptists. They were the original advocates of "Religious Liberty." That really is one of the 
fundamental articles of their religious faith. They believed in the absolute separation of church and 
state. 



25. So strong has been the Baptist conviction on the question of Church and State combination, that 
they have invariably declined all offers of help from the State. We give here two instances. One in 
Texas and the other in Mexico. Long years ago in the days of Baylor University's babyhood, Texas 
offered to help her. She declined the help though she was in distressing need. The Texas Methodists 
had a baby school in Texas at the same time. They accepted the State help; that school finally fell 
into the hands of the State. 

The case in Mexico occurred in this wise: W. D. Powell was our missionary to Mexico. By his 
missionary work he had made a great impression for the Baptists upon Governor Madero of the 
State of Coahuila. Madero offered a great gift to the Baptists from the State, if the Baptists would 
establish a good school in the State of Coahuila, Mexico. The matter was submitted by Powell to the 
Foreign Board. The gift was declined because it was to be from the State. Afterwards Madero gave 
a good large sum personally. That was accepted and Madero Institute was built and established. 

SOME AFTER WORDS 

1. During every period of the "Dark Ages" there were in existence many Christians and many 
separate and independent Churches, some of them dating back to the times of the Apostles, which 
were never in any way connected with the Catholic Church. They always wholly rejected and 
repudiated the Catholics and their doctrines. This is a fact clearly demonstrated by credible history. 

2. These Christians were the perpetual objects of bitter and relentless persecution. History shows 
that during the period of the "Dark Ages," about twelve centuries, beginning with A.D. 426, there 
were about fifty millions of these Christians who died martyr deaths. Very many thousands of 
others, both preceding and succeeding the "Dark Ages," died under the same hard hand of 
persecution. 

3. These Christians, during these dark days of many centuries, were called by many different 
names, all given to them by their enemies. These names were sometimes given because of some 
specially prominent and heroic leader and sometimes from other causes; and sometimes, yea, many 
times, the same people, holding the same views, were called by different names in different 
localities. But amid all the many changes of names, there was one special name or rather 
designation, which clung to at least some of these Christians, throughout all the "Dark Ages," that 
designation being "Ana-Baptist." This compound word applied as a designation of some certain 
Christians was first found in history during the third century; and a suggestive fact soon after the 
origin of Infant Baptism, and a more suggestive fact even prior to the use of the name Catholic. 
Thus the name "Ana-Baptists" is the oldest denominational name in history. 

4. A striking peculiarity of these Christians was and continued to be in succeeding centuries: They 
rejected the man-made doctrine of "Infant Baptism" and demanded rebaptism, even though done 
by immersion for all those who came to them, having been baptized in infancy. For this peculiarity 
they were called "Ana-Baptists." 

5. This, special designation was applied to many of these Christians who bore other nicknames; 
especially is this true of the Donatists, Paulicians, Albigenses and Ancient Waldenses and others. In 
later centuries this designation came to be a regular name, applied to a distinct group. These were 
simply called "Ana- Baptists" and gradually all other names were dropped. Very early in the 
sixteenth century, even prior to the origin of the Lutheran Church, the first of all the Protestant 
Churches, the word "ana" was beginning to be left off, and they were simply called "Baptists." 



6. Into the "dark ages" went a group of many churches which were never in any way identified with 
the Catholics. Out of the "dark ages" came a group of many churches, which had never been in any 
way identified with the Catholics. 

The following are some of the fundamental doctrines to which they held when they went in: And the 
same are, the fundamental doctrines to which they held when they came out: And the same are the 
fundamental doctrines to which they now hold. 

FUNDAMENTAL DOCTRINES 

1. A spiritual Church, Christ its founder, its only head and law giver. 

2. Its ordinances, only two, Baptism and the Lord's Supper. They are typical and memorial, not 
saving. 

3. Its officers, only two, bishops or pastors and deacons; they are servants of the church. 

4. Its Government, a pure Democracy, and that executive only, never legislative. 

5. Its laws and doctrines: The New Testament and that only. 

6. Its members. Believers only, they saved by grace, not works, through the regenerating power of 
the Holy Spirit. 

7. Its requirements. Believers on entering the church to be baptized, that by immersion, then 
obedience and loyalty to all New Testament laws. 

8. The various churches— separate and independent in their execution of laws and discipline and in 
their responsibilities to God— but cooperative in work. 

9. Complete separation of Church and State. 

10. Absolute Religious liberty for all. 



Partial list of books used in preparing lectures on "the Trail of Blood" 

History of Baptists in Virginia, Semple 

Baptist Succession, Ray 

Baptists in Alabama, Holcomb 

History of the Huguenots, Martin 

Fifty Years Among the Baptists, Benedict 

Fox's Book of Martyrs 

My Church, Moody 

The World's Debt to Baptists, Porter 

Church Manual, Pendleton 



Evils of Infant Baptism, Howell 

Reminiscences, Sketches and Addresses, Hutchinson 

Short History of the Baptists, Vedder 

The Struggle Religious Liberty in Virginia, James 

The Genesis of American Anti-Missionism, Carroll 

The True Baptist, A. Newton 

A Guide to the Study of Church History, McGlothlin 

Baptist Principles Reset, Jeter 

Virginia Presbyterianism and Religious Liberty in Colonial and Revolutionary Times, Johnson 

Presbyterianism 300 Years Ago, Breed 

History of the Presbyterian Church of the World, Reed 

Catholic Belief, Bruno 

Campbellism Examined, Jeter 

History of the Baptists in New England, Burrage 

History of Redemption, Edwards 

Principles and Practices of Baptist Churches, Wayland 

History of the Liberty Baptist Association of North Carolina, Sheets 

On Baptism, Carson 

History and Literature of the Early Churches, Orr 

History of Kentucky Baptists, Spencer 

Baptist History, Orchard 

Baptist Church Perpetuity, Jarrell 

Disestablishment, Harwood 

Progress of Baptist Principles, Curtis 

Story of the Baptists, Cook 

Romanism in Its Home, Eager 

Americanism Against Catholicism, Grant 

The Faith of Our Fathers, Cardinal Gibbons 

The Faith of Our Fathers Examined, Stearns 

The Story of Baptist Missions, Hervey 

Baptism, Conant 

Christian "Baptism," Judson 

Separation of Church and State in Virginia, Eckenrode 

The Progress of Religious Liberty, Schaff 

Doctrines and Principles of the M. E. Church 

The Churches of the Piedmont, Allix 

The History of the Waldenses, Muston 

The History of Baptists, Backus 

The Ancient Waldenses and Albigenses, Faber 

The History of the Waldenses of Italy, Combs 

History of the Baptists, Benedict 

Baptist Biography, Graham 

Early English Baptists, Evans 

History of the Welsh Baptists, Davis 

Baptist History, Cramp 

History of the Baptists, Christian 

Short History of the Baptists, Vedder 

The Plea for the Cumberland Presbyterian Church, Jones 

Religions of the World, Many writers 

History of the Reformation in Germany, Ranke 



Church History, Kurtz 

Constitution of the Presbyterian Church in the USA 

Doctrines and Discipline, African M. E. Church, Emory 

Church History, Jones 

History of the Christian Religion and Church, Neader 

Ecclesiastical History, Mosheim 

History of the Christian Church, Gregory 

History of the Church, Waddington 

Handbook of Church History, Green 

Manual of Church History, Newman 

History of Anti-Pedobaptists, Newman 

Catholic Encyclopedia (16 vols.) 

The Baptist Encyclopedia, Cathcart 

Encyclopedia of Religious Knowledge, Brown 

Encyclopedia Britannica 

Origin of Disciples, Whittsitt 

Encyclopedia of Religious Knowledge, Schaff-Herzogg 

Book of Martyrs, Foxe 

Baptist History, Schackleford