Truth Magazine

By Bill Lavender

“A Short History Of The Baptists” by Henry C. Vedder, printed by “The American Baptist Publication Society,” Philadelphia, 1892, has undergone many printings since, but is little known and little read among Baptists. Vedder was a faithful Baptist, but many Baptists did not like the truth he told about their history. A few statements from this book will show our readers why this is so. Please read:

“The word Baptists, as the descriptive name of a body of Christians, was first used in English literature, so far as is now known, in the year 1644. The name was not chosen by themselves, but was applied to them by their opponents. In the First Confession of Faith issued by the Particular Baptists in 1644, the churches that published the document described themselves `as commonly, (but unjustly) called Anabaptists.’ While they repudiated the name Anabaptist, they did not for some time claim the new name of Baptists, seeming to prefer `Baptized believers,’ or, as in the Assembly’s Confession of 1654, `Christians baptized upon profession of their faith.’ . . . The name Baptists seems to have been first publicly used by one of the body in 1654, when Mr. William Britten published `The Moderate Baptist.’ The first official use of the name is in `The Baptist Catechism’ issued by the authority of the assembly . . .

“For the fact that the name Baptist comes into use at this time and in this way, but one satisfactory explanation has been proposed: it was at this time that English churches first held, practiced, and avowed those principals ever since associated with that name. There had been no such churches before, and hence there was no need of the name. . .

“A history of Baptist churches cannot be carried, by the scientific method, farther back than the year 1611, when the first Anabaptist church consisting wholly of Englishmen was founded in Amsterdam by John Smyth, the Se-Baptist (self-baptizer, BC). This was not, strictly speaking, a Baptist church, but it was the direct progenitor of churches in England that a few years later became Baptist, and therefore the history begins there … .A History of Baptist churches going farther back than the early years of the seventeenth century would, therefore, in the present state of knowledge, be in the highest degree unscientific. The very attempt to write such a history now would be a confession of crass ignorance, either of the facts as known, or of the methods of historical research and the principles of historical criticism, or of both . . .

“To Baptists, indeed, of all people, the question of tracing their history or remote antiquity should appear nothing more than in interesting study. Our theory of the church as deduced from the Scriptures requires no outward and visible succession from the apostles. If every church of Christ were today to become apostate, it would be possible and right for any true believers to organize tomorrow another church on the apostolic model of faith and practice, and that church would have the only succession worth having – a succession of faith in the Lord Christ and obedience to him. . .

“This church potentially existed from the day when two disciples of John the Baptist followed Jesus and believed on him as the Messiah (John 1:35-40); but of actual existence as an organized society of believes during the life of Jesus no trace appears in the four Gospels. The day of Pentecost marks the beginning of the definite, organic life of the followers of Christ… Not only did this multitude hear the word and believe, but on the same day they were `added to the church,’ which can only mean that they were baptized . . . . Hence the New Testament churches consisted only of those who were believed to be regenerated by the Spirit of God, and had been baptized on a personal confession of faith in Christ. What was done on the day of Pentecost seems to have been the rule throughout the apostolic period: the baptism of the convert immediately followed his conversion. It is a distinct departure from New Testament precedent to require converts to postpone their baptism . . .

“The church universal is not regarded in the Epistles as a visible and organized body, but is wholly spiritual, incorporeal, corresponding essentially to the idea of the kingdom of God taught in the Gospels. The only visible and organized body of Christians recognized by the New Testament writers was the local assembly or congregation. In other words, the apostles knew nothing of a Church; they knew only churches.”

These quotations frgm Vedder are true and interesting, and furnish much food to thoughtful persons.

He freely admits that there were no “Baptists” in the New Testament. The name was not used until 1644 in England. The early Christians and churches of Christ in the New Testament (Rom. 16:16; Acts 9:31; 1 Thess. 2:14, etc.) were not Baptists and those churches were not Baptists churches. “There had been no such churches before (1644), and hence there was no need of the name.” To wear the name “Baptist” in religion is to wear a name and do something unauthorized by God. In the New Testament, God’s children were called “Christians” (Acts 11:26; 26:28; 1 Pet. 4:15-16), not “Baptists,” (nor Catholics, etc.)

The first “Baptist” there ever was in the world was John Smyth, a member of the church of England who fled from England because of persecutions regarding his views. He fled to Holland, immersed himself and some of his followers. His movement began to spread in England and his followers began to be called “Baptists” because of their insistence upon immersion. Baptists are correct on insisting upon immersion as the only “form of baptism.” They teach false doctrine when they say that immersion is for those who are already saved. The Bible teaches we are immersed in order to be saved, “for the remission of sins” (Rom. 6:3-7, 16-18; Col. 2:~2; Mark 16:16; Acts 2:37-41; 22:16; Gal. 3:26-27; 1 Pet. 3:21, etc.).

Baptist preachers falsely teach that the church begun in the days of John the Immerser (Baptizer). Vedder truthfully points out that the church of Christ began on Pentecost (Acts 2:1-47). Only local congregations functioned in the N.T., yet Baptists wrongly have their conventions, associations, etc. John was not “a Baptist” religiously, but was “the Immerser,” baptizing “for the remission of sins” which no Baptist now does. The Baptist movement is now 371 years old. It is not in the N.T.

Guardian of Truth XXVII: 4, pp. 98, 101
February 17, 1983

By J.F. Dancer, Jr.

The issue of Guardian of Truth is devoted to a study of the Baptist Church. It is the aim of this article to see when this church came into existence. This is to be done by a study of history. Inspired history (the New Testament) does not mention such a church by name, so we will have to inspect “uninspired” history. In doing this, I am aware that there may be other uninspired histories that will present different dates and views. However, the ones to which I will refer are standard reference books recognized by most religious authorities.

In years past, some folks affirmed that a church was begun by John the Baptist during his personal ministry. However, we find that most have given up that idea. The New Testament does speak of a church but not until after John died. Frank S. Mead said, “It is often heard among them (Baptists, jfd) that they have no founder but Christ and that Baptists have been preaching and practicing from the days of John the Baptist. That is true in a limited sense; there were certainly men and women holding what have come to be considered distinctly Baptist principles all across the years. But as a church, or as organized churches, they began in Holland and England.”(1) Most people recognize that “The day of Pentecost is the birthday of the Christian Church. Before they had been individual followers of Jesus; now they became his mystical body, animated by his spirit.”(2) Further, “The almost universal opinion among theologians and exegetes is this: that Pentecost marks the founding of the Christian Church as an institution.”(3) And yet another reference book says, “When we turn to Acts, the situation changes. The saving work has been fulfilled, and the New Testament form of the church can thus have its birthday at Pentecost. The term is now used regularly to describe local groups of believers.”(4)

From these quotations from standard reference books we can see that most scholars agree that the church in the New Testament began with the day of Pentecost as recorded in Acts 2. In this instance, the uninspired writers agree with the inspired ones. After John was beheaded (Matt. 14:1-12) Jesus promised to build His church (Matt. 16:13-19). Before Pentecost inspired writers speak of the church as yet to come. After Pentecost they speak of it as being a reality. Historically, there was no church begun during the days of John the Baptist. His work was to introduce the Christ. And although Pentecost marks the “birthday” of a church, we cannot refer to it as the Baptist Church since neither inspired nor uninspired writers use that designation to describe it. Let us pass through history until we find a church called by the name “Baptist Church.”

A.H. Newman was selected as the most outstanding Baptist Church historian of his time. He wrote a history of the Baptist Churches which is one of the highest individual Baptist authorities in the world. He said, “Not until we reach the twelfth century do we encounter types of Christian life that we can with any confidence recognize as Baptist.”(5) He further said, “The use of the term `Baptist’ as a denominational designation is of comparative recent origin, first appearing about the year 1644.”(6) In the Religious Encyclopedia edited by Philip Schaff (1891) we read the following: “The Baptist appeared first in Switzerland, about AD 1523, where they were persecuted by Zwingli and the Romanists.”(7) These dates differ somewhat but search as I did, I was unable to find any recognized history that gave an earlier date for the appearance of any religious group designated as “Baptists.”

The World Book Encyclopedia, in an article on “Baptists” written by Willis H. Porter (Associate General Secretary to the American Baptist Convention at the time) reports, “Baptists believe that since the time of Christ there have been Christians who upheld many of the principles that Baptists stand for today. They believe that Baptist ideas appeared during the Middle Ages in men like Peter of Bruys, who objected to infant baptism, and Arnold of Brescia, who championed spiritual liberty. People who taught that religion should be voluntary and that baptism should be limited to believers appeared in large numbers in the early 1500’s in Germany and Switzerland. They were called Anabaptists (rebaptizers) because they rebaptized believers who had been baptized in infancy. They were persecuted and many fled to the Low Countries and later to England. John Smith (or Smyth), an English Separatist preacher, founded a Baptist Church in Amsterdam in 1609. Many consider him the founder of the Baptist Church in modern times. Other churches were established in London beginning in 1611. In 1641 some Baptists became convinced that immersion was the form of baptism used by the Apostles. Soon all Baptists adopted it.”(8)

This is substantiated in the works of William H. Whitsitt. Whitsrtt was another great Baptist historian and, at the time he wrote, he was president of the Southern Baptist Theological Seminary. First in an article in Johnson’s Universal Cyclopedia in 1893 and later in a book entitled A Question In Baptist History, he presented the view that “Roger Williams was probably baptized by sprinkling rather than by immersion and that immersion of believers among English Baptists was `invented’ by Edward Barber in 1641.”(9) This caused a great stir among Baptists but they did not successfully refute his statement.

Another Baptist historian, Henry C. Vedder, states: “The history of Baptist churches cannot be carried, by the scientific method, farther back than the year 1611, when the first Anabaptist church consisting wholly of Englishmen was founded in Amsterdam by John Smyth, the Se-Baptist.”(10) He further said “A history of Baptist churches going farther back than the early years of the seventeenth century would, therefore, in the present state of knowledge, be in the highest degree unscientific. The very attempt to write such a history now would be a confession of crass ignorance, either of the facts as known, or of the methods of historical research and the principles of historical criticism, or of both.”(11) On the use of the name Baptist, Mr. Vedder says, “The word Baptists, as the descriptive name of a body of Christians, was first used in English literature, so far as is known in the year 1644. The name was not chosen by themselves, but was applied to them by their opponents.”(12) Now note this carefully, “For the fact that the name Baptist comes into use at the time and in this way, but one satisfactory explanation has been proposed: it was at this time that English churches first held, practiced, and avowed those principles ever since associated with that name. There had been no such churches before, and hence there was no need of the name.”(13)

David Benedict, in his History of the Baptists wrote, “The first regularly organized Baptist church of which we possess any account, is dated from 1607, and was formed in London by a Mr. Smyth, who had been a clergyman in the church of England.”(14) In the English Baptist Reformation by George A. Lofton we read: “John Smyth founded a church upon the Baptist model, believers baptism and a regenerate church membership; and, organically speaking, this was the `beginning’ of the present denomination of Baptists, though begun with an unscriptural form of baptism. The principle, however, was right and the form was corrected in 1640-41.”(15)

There you have it. From the pen of some historians of the Baptist Church. Before the seventeenth century there was no such church! Efforts to prove otherwise cannot be successful from either the scientific or historical viewpoint. Even though dates by historians differ slightly we can see they agree that the Baptist Church did not begin with the work of John the Baptist. It did not begin with the personal ministry of Jesus. And even though a church was started on Pentecost (after Jesus went back to heaven) it was not the Baptist Church. The Baptist Church came upon the scene of history sometime in the early 1600s.

Endnotes

1. Frank S. Mead, Handbook of Denominations In The United States, Abingdon Press, Nashville, Tenn., 1965, p. 33.

2. F.N. Peloubet, Peloubet’s Bible Dictionary, John C. Winston Company, Philadelphia, Pa., 1947, p. 119.

3. Henry C. Dosker, International Standard Bible Encyclopedia, Wm. B. Eerdmans Publishing Co., Grand Rapids, Mich., 1976, Vol. IV, p. 2318.

4. G.W. Bromiley, Pictorial Bible Dictionary, Zondervan Publishing House, Grand Rapids, Mich., 1963, p. 170.

5. Quoted by A.B. Barret, The Shattered Chain, Henderson, Tenn., 1942-43, p. 39.

6. A.H. Newman, New Schaff-Herzog Encyclopedia, Baker Book House, Grand Rapids, Mich., 1977 reprint, Vol. I, p. 456.

7. H. Osgood, A Religious Encyclopedia, Funk & Wagnalls, New York, N.Y., 1891, Vol. I, p. 211.

8. Willis H. Porter, World Book Encyclopedia, Field Enterprises, Chicago, Ill., 1968, Vol. 2, p. 72.

9. William A. Mueller, A History of Southern Baptist Theological Seminary, Broadman Press, Nashville, Tenn., 1959, p. 155.

10. Henry C. Vedder, A Short History of the Baptists, p. 4, quoted by Alan E. Highers in Spiritual Sword, Memphis, Tenn., 1980, Vol. 11, No. 2, p. 9.

11. Ibid., p. 5.

12. Ibid., Introduction, p. iii.

13. Ibid.

14. David Benedick, History of the Baptists, p. 304. Quoted by Eugene Britnell in Searching the Scriptures, Brooks, Ky. 1981, Vol. XXII, No. 7, p. 456.

15. George A. Lofton, English Baptist Reformation, p. 254. Quoted by Eugene Britnell, Ibid.

Guardian of Truth XXVII: 4, pp. 97, 117
February 17, 1983

By Earl E. Robertson

“And blessed is he, whosoever shall not be offended in me” (Matt. 11:6). What Jesus said offended others. The multitude had followed Him after the miracles of the loaves and fishes, but many “went back and walked no more with him” when He taught them that He was the spiritual bread of life (John 6:66). The Jews accused Him of being demon-possessed when He taught, “If a man keep my saying, he shall never see death.” They thought He was speaking of physical death (John 8:51, 52). They had not forgotten by the crucifixion His comment near the beginning of His ministry concerning “building the temple in three days” (John 2:20; Matt. 26:61). He referred to His body; they had the Jerusalem temple in mind. These sayings offended some.

Men are often offended today by what they think Jesus taught. Denominational divisions keep many away from Christ, but He taught and prayed for unity (John 17:20, 21). The Calvinistic doctrine of personal, unconditional predestination and election to heaven or hell by God has turned many from Christ, but He taught “whosoever will” may be saved (Rev. 22:17). Don’t stumble over the traditions of men by assuming that they are the teachings of Christ.

Many people do read the Bible some. What they read in the Bible does not agree with much they are hearing in the pulpits and classrooms. These obvious contradictions are offensive to sincere people. The common man wants to have respect for and confidence in preachers but, at the same time, he feels the Bible is absolutely correct in its entirety. The man who respects the preacher feels that the preacher, having been “trained” properly, understands the Scriptures and that he himself misunderstands; yet, he has read what God has spoken in His word. He knows that the common man is able to hear and understand God’s word. The person is disillusioned and, consequently, disinclined toward the Lord. “Woe be that man by whom the offence cometh” (Matt. 18:7). Preachers must heed the admonition. `If any man .speak, let him speak as the oracles of God’ (1 Pet. 4:11).

To illustrate the point more we suggest that the Bible says, “Buried with him by baptism (Rom. 6:4), while preachers say “sprinkled.” The offenses come because of man’s false contentions, not because of Christ’s statement. Do not confuse the source of offenses! The sayings of the Lord do indeed offend some. But have you thought about the fact that He might be helped by the misrepresentations of men?

Guardian of Truth XXVII: 3, p. 86
February 3, 1983