The Baptists form one of the largest Protestant denominations, with worldwide membership of nearly 35 million.在浸信会形式，其中一个最大的新教教派，与世界各地的会员近35万美元。 The following distinguish the Baptists from other Protestant communions:以下区分浸信会从其他新教communions ：
| BELIEVE 相信 Religious 宗教 Information 资讯 Source 源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
More than most church groups, Baptists have manifested startlingly opposite characteristics in their history. Because of their emphasis on the Bible, on a strict puritan, or Victorian, ethic, and on the absolute necessity of personal faith and personal holiness, most Baptists around the world have remained conservative, even fundamentalist, in matters of both faith and morals. They have been impatient with theological compromises with science, with modern philosophy, and with liberal politics. The pure gospel, that is, the Bible interpreted literally, traditional Baptist principles, and a pure Christian ethic are fundamentals that many Baptist groups will not relinquish. For this reason, many Baptist conventions still refuse to join the Ecumenical Movement in any official way; they have largely ignored the social gospel (a concern for establishing social justice in political, social, and economic life) while retaining a deep loyalty to the efficacy of individualistic Revivalism.更比大多数教会团体，浸信会表现令人震惊对面的特点，在他们的历史， 由于其侧重于圣经，严格的清教徒，或维多利亚时代，伦理，就绝对有必要的个人信仰和个人圣德，最浸信会围绕世界依然保守，甚至原教旨主义者，在事情都信仰和道德的，他们已感到不耐烦妥协的神学与科学，与现代哲学，并与自由的政治。 纯福音，也就是圣经中的解释，从字面上来看，传统的浸会原则，一个纯粹的基督教伦理是基本面，许多浸信集团不会放弃，基于这个原因，许多浸信公约至今仍拒不参加基督信仰合一运动，在任何正式的方式，他们已经在很大程度上忽视了社会福音（一关注，为建立社会公正政治，社会，经济生活等） ，而同时又保留了深刻的忠诚的疗效个人主义复兴。
On the other hand, because of their emphasis on freedom of conscience and of personal believing, on the importance of Christian life and works rather than on ritual, on their distaste for creeds, dogmas, and ecclesiastical authority, Baptists have also been leaders in theological and social liberalism. Many Baptist seminaries and churches are known for their liberal theology, style of worship, and social attitudes; and Baptists were consistently important leaders in establishing the ecumenical movement of the early 20th century. In those controversies that have dominated 20th century American religion - the modernist - fundamentalist, the social gospel - individualist, and the ecumenical - exclusivist controversies - Baptists have appeared in leading roles on both sides. 在另一方面，由于其侧重于良心自由和个人信仰，就必须基督教生活和作品，而不是对仪式，对他们的distaste为信条，教条，和教会权威，浸信会，也被领导者的神学和社会自由主义，许多浸信会神学院及教堂是众所周知的，他们自由神学，风格，信仰和社会态度;浸信会被一贯重要领导人在建立合一的运动早在20世纪初， 在这些争议已经主宰20世纪美国宗教-现代-原教旨主义者，社会福音-个人主义者，并合一-排斥异己的争议-浸信会已经出现了领导角色，双方的共识。
Langdon Gilkey兰登gilkey
Bibliography
参考书目
J Barnhart, The
Southern Baptist Holy War (1986); S Hill, Baptists North and South (1964); RG
Torbet, A History of the Baptists (1966); JE Tull, Shapers of Baptist Thought
(1972). j barnhart ，美南浸信会的圣战（ 1986年） ; s山，浸信北方和南方（ 1964 ） ;的RG torbet
，一个历史的浸信会（ 1966 ） ;是tull ，塑造浸会想到（ 1972 ） 。
It is a popular misunderstanding about Baptists to think that their chief concern is with the administration of baptism. The convictions of Baptists are based primarily on the spiritual nature of the church, and the practice of believers' baptism arises only as a corollary of this and in the light of the NT teaching.这是一个流行的误解约浸信会以为自己的行政关注的是，与政府当局的洗礼。 判罪的浸信会主要基于对精神性质的教会，并实践信徒们的洗礼，而只作为一个必然的，这和在因应新台币教学。 The theological position taken up by Baptists may be presented as follows.神学所采取的立场，由浸信会，可介绍如下。
The Baptist belief is that the church is to be governed not by an order of priests, nor through higher or central courts, but through the voice of the Holy Spirit in the hearts of the members in each local assembly. Whereas in a strictly democratic order of church government there would be a government of the church by the church, the Baptist position makes recognition of Christ's rule in the church through the church. 浸会的信念是教会，是治理而不是命令的牧师，也不是通过较高或中央法院，而是通过声音，圣灵在心底的成员，在每一个地方议会，而在严格的民主秩序教堂的政府将有一个政府的教会，由教会，浸信会的立场，使得承认基督的统治中，通过教会教堂。 From the equality of status of every church member and the recognition of the diversity of gifts, two things follow.从平等的地位，每一个教会成员，并承认多样性的礼物，两件事的后续。 First of all, it is acknowledged that each member has a right and duty in the government of the local church, and secondly, that the church gladly accepts the guidance of its chosen leaders.首先，这是公认的事实，每个成员有权利和职责，在政府的地方教会，其次就是教会都会乐意接受指导其选择的领导人。
Baptist churches are usually regarded as independent in their government, but they do not glory in independence for its own sake.浸信会教堂一般会被视为独立于自己的政府，但他们并不光彩，在独立为自己的酒。 The independence of a Baptist church relates to state control, and the Baptists of the seventeenth century in England were in the foremost rank of those who fought for this freedom.独立浸信会教堂涉及到国家管制，以及浸信会的17世纪，在英格兰人的首要职级的那些人争取这个自由。 Baptists have always recognized the great value of association between churches, and associations of Baptist churches have been characteristic of Baptist life down the centuries.浸信会一直公认的伟大价值，协会之间的教会，和协会的浸信会教堂被特性浸会生活下来几百年。 All such association is voluntary, however, and the mistake must not be made of assuming that the Baptist Union or the Baptist World Alliance is coextensive with the Baptist community.所有这些协会是自愿的，但是，和错误决不作出的假设，浸会联盟或世界浸礼会联盟，是共存与浸会社区。
Baptists have normally preferred to use the word "ordinance" rather than "sacrament" because of certain sacerdotal ideas that the word "sacrament" has gathered to itself. 浸信会通常倾向于用"条例" ，而不是"圣事" ，因为某些sacerdotal想法改为"圣事" ，目前已集中了自己的道路。 The word "ordinance" points to the ordaining authority of Christ which lies behind the practice. Baptists regard the Lord's Supper somewhat after the Zwinglian manner. The bread and the wine are the divinely given tokens of the Lord's saving grace, "but the value of the service lies far more in the symbolism of the whole than in the actual elements" (Dakin).字， "条例"指出，向ordaining管理局基督这背后，接受实践的检验。 浸信会，把主的晚餐有点后zwinglian方式。面包和酒都是神给的令牌的主的拯救恩典" ，但价值这项服务是远远更多的象征意义，整个比实际元件" （ dakin ） 。 Henry Cook writes: "Being symbolic of facts that constitute the heart of the Gospel, they (the ordinances) arouse in the believing soul such feelings of awe and love and prayer that God is able by His Spirit to communicate Himself in a vitalizing and enriching experience of His grace and power."亨利库克写道： "作为具有象征意义的事实，构成了心脏的福音，他们（条例） ，引起在相信灵魂这种感情的敬畏和热爱，并祈祷上帝能由他的精神沟通，置身于国家经济发展和富民经验，他的恩典和力量" 。 Baptists acknowledge that the ordinances are thus a means of grace, but not otherwise than is also the preaching of the gospel.浸信会承认，这条法例，因此是手段恩典，而不是以外，也是宣扬福音。
The position has been epitomized by saying that the ordinances are a special means of grace but not a means of special grace.立场一直概括为四句话说这个条例是一个特殊的手段恩典，而不是一种手段，特别恩典。 It is also part of the Baptist position on this subject that believers' baptism and the Lord's Supper are church ordinances, that is to say, they are congregational rather than individual acts. Priestly mediation is abhorrent to Baptists and derogatory to the glory of Christ, who is the only priest.这亦是香港浸会在这方面的立场受到信徒的洗礼和主的晚餐是教会的条例，也就是说，他们是堂会，而不是个人行为。 神父调解是讨厌的浸信会和诽谤性为了荣耀基督的，谁是唯一的牧师。
A Baptist minister becomes so by virtue of an inward call of God which, in turn, receives confirmation in the outward call of a church. 牧师变得那么凭借一个外来的呼唤上帝 ，这反过来得到确认，在离港的号召，一所教堂。 Public acknowledgment of this call of God is given in a service of ordination, which ordination, when it is held, does not confer any kind of superior or ministerial grace but merely recognizes and regularizes the ministry within the church itself. The importance of ordination lies in the fact that the church itself preaches through the minister; and, though ordination is not intended to imprison the activity of the Holy Spirit within the bounds of ecclesiastically ordained preachers, there is, nevertheless, considerable importance attached to the due authorization of those who are to speak in the name of the church.公开承认这一呼吁的，神是给一个以服务业为主的统筹，协调时，它的举行，并没有赋予任何类型的上司或部长级的宽限期，而仅仅是确认和规范部内的教堂本身的重要性排序谎言在事实，那就是教会本身鼓吹通过部长职务，虽然工作是不打算下狱活动圣灵一道关口ecclesiastically受戒传教士，有争论，不过，相当重视应有的授权者正在发言的名义教会。
Baptist organizations are largely voluntary, cooperative ventures that have no legal binding force over their members.浸会组织，主要是自愿的，合作经营企业法说，没有任何法律约束力，他们的成员。 This is part of the Baptist ethos, allowing for freedom and concerted action to exist at the same time.这是党的浸信校风，让自由和协调一致的行动，存在于同一时间举行。 Hence the denominations (and there are many) do not exist as units, but are simply collections of individual Baptist churches.因此面额（甚至有很多）不存在为单位，而且是简单的个人浸信会教堂。 It came as no surprise then that when the Consultation on Church Union was inaugurated in the 1960s, Baptists were cool to the idea of joining, especially since some form of episcopacy and recognition of apostolic succession (ie, authoritative ecclesiastical structure) would be required of them.这也没有什么意外，然后，当协商教会联盟创刊于20世纪60年代，浸信会被冷淡的想法加入，特别是因为某种形式的主教，并承认使徒继承（即，有权威的教会结构） ，将所需的他们。 Only the American Baptists showed any interest, but when a general survey showed that fewer than 20 percent were interested in full participation, any plans of union were effectively scrapped. Organic union with other denominations, if it requires giving up Baptist distinctives, is simply out of the question.只有美国浸信会显示有任何兴趣，但是当一个普通的调查显示，只有不到20 ％的人有兴趣的充分参与，有计划的联盟得到有效拆毁。 有机联盟与其他面额的，如果它要求放弃浸信distinctives ，根本出的问题。
Cooperation with other groups is a different matter. As early as the American colonial period Baptists cooperated with Quakers and Roman Catholics in the protection of religious freedom. 加强与其他群体是一个不同的问题。早在美国殖民统治时期，浸信会配合贵格会和罗马天主教会在保护宗教自由。 In 1908 the Northern Baptist Convention was one of the founding members of the Federal Council of Churches; it has actively supported both the World Council of Churches and the National Council of Churches.在1908年北浸信公约是创始会员国之一的美国联邦教会理事会，它一直积极支持这两个世界基督教协进会和全国基督教协进会。 Baptists are also active in the American Bible Society, various mission boards, and numerous civic and social organizations.浸信会也十分活跃，在美国圣经公会，各代表团板，以及众多的公民和社会组织。 It should be noted, however, that not all Baptists favor this form of cooperation; Baptists in the North are more inclined to cooperate than those in the South.但应该看到，不过，并不是所有的浸信会青睐这种形式的合作;浸信会在北方更倾向于合作比那些在南方。 In fact, this has been a source of tension among various Baptist groups.事实上，这已是紧张局势的根源各浸会团体。 But most Baptists consider cooperation with non Baptists appropriate.但大多数浸信会考虑加强与非浸信会适当的。
Cooperation with other Baptists is strongly encouraged. Among the various Baptist groups exists a deep sense of comradeship that has historical, theological, and psychological roots. 同其他浸信会大力鼓励，其中各项浸信群体存在着深刻的意义上的同袍说，有其历史，神学，和心理根源。 Although rather striking differences of style and expression exist among them, Baptists have managed to cooperate in supraregional groups (such as the American Baptist Convention and the Southern Baptist Convention) and in the international Baptist World Alliance, which claims over 33 million members in 138 countries.虽然相当惊人的差异，风格和表达存在，其中浸信会设法进行合作supraregional团体（如美国浸信会及美南浸信会的公约） ，以及在国际浸信会世界联盟，自称有超过3300万会员， 138个国家。 What unites them all is the express purpose of the alliance, to express "the essential oneness of the Baptist people in the Lord Jesus Christ, to impart inspiration to the brotherhood, and to promote the spirit of fellowship, service, and cooperation among its members."他们联合所有是明确的目的，该联盟，以表达"的本质同一性的浸信会的人在主耶稣基督，传授灵感，以穆斯林兄弟会，并推广精神团契，服务与各成员国的合作"
EF
Kavan英法卡万
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
AC Underwood,
History of English Baptists; HW Robinson, Baptist Principles; H Cook, What
Baptists Stand For; A Dakin, The Baptist View of the Church and Ministry; OK and
M Armstrong, The Baptists in America; RG Torbet, A History of the Baptists; SL
Stealey, ed., A Baptist Treasury; WS Hudson, Baptists in Transition; T Crosby,
The History of the English Baptists.交流电Underwood的，历史的英语浸信会;华文罗宾逊，浸会原则;
h厨师，有什么浸信会的立场; dakin ，浸会期的教会和内政部;确定和M阿姆斯特朗，浸信会在美国;的RG torbet ，历史在浸信会;晚上stealey
，版，浸信会国库;被哈德森，浸信会转型和t克罗斯比，历史上的英语浸信会。
(Greek, baptizein, to baptize). （希腊文， baptizein ， baptize ） 。
A Protestant denomination which exists chiefly in English speaking countries and owes its name to its characteristic doctrine and practice regarding baptism.一名新教教派中存在的，主要是在以英语为母语的国家和欠它的名字，以它的特点，理论和实践方面的洗礼。
I. DISTINCTIVE PRINCIPLES一，鲜明的原则
The Baptists consider the Scriptures to be the sufficient and exclusive rule of faith and practice.在浸信会考虑经文成为足以和排他性统治的信念和实践。 In the interpretation of them, every individual enjoys unrestricted freedom.在解释他们，每个人都享有不受限制的自由。 No non-Scriptural scheme of doctrines and duty is recognized as authoritative.没有非圣经计划的教义和责任，是公认的权威。
General creeds are mere declarations of prevalent doctrinal views, to which no assent beyond one's personal conviction need be given.一般信条，只是申报流行理论观点，而没有赞同超出一个人的个人信念需要加以考虑。 The two principal Baptist confessions of faith are the Confession of 1688, or Philadelphia Confession, and the New Hampshire Confession.两个主要浸会招供的信念是不打自招的1688年，还是费城供述，以及新罕布什尔州的自白。 The Philadelphia Confession is the Westminster (Presbyterian) Confession (1646) revised in a Baptist sense.费城供认是西敏寺（长老会）的自白（ 1646 ）修订后，在浸会责任感。 It first appeared in 1677, was reprinted in 1688, approved by the English Baptist Assembly of 1689, and adopted by the Baptist Association at Philadelphia in 1742, a circumstance which accounts for its usual name.它最早出现在1677年，被转载于1688年，通过英语浸信会大会， 1689年，并通过了由浸信会联会在费城，在1742年，这种情况占了其一贯的名字。 It is generally accepted by the Baptists of England and the Southern States of the Union, whereas the Northern States are more attached to the New Hampshire Confession.这是大家普遍认同的，由浸信会的英格兰和南方各州的工会，而北部各州都更加重视新新罕布什尔招供。 The latter was adopted by the New Hampshire State Convention in 1833.后者是通过新的新罕布什尔州在1833年。 Its slight doctrinal difference from the Philadelphia Confession consists in a milder presentation of the Calvinistic system.其略有差异理论，从费城供认于一种温和地介绍了calvinistic制度。
Baptists hold that those only are members of the Church of Christ who have been baptized upon making a personal profession of faith.浸信会认为，这些不仅是教会的成员基督的人已经受洗后，使个人的职业信念。
They agree in the rejection of infant baptism as contrary to the Scriptures, and in the acceptance of immersion as the sole valid mode of baptism.他们同意在拒绝婴儿的洗礼，因为违背了圣经，并在接受沉浸作为唯一的有效模式的洗礼。 All children who die before the age of responsibility will nevertheless be saved.所有儿童岁之前死亡的责任也将得到拯救。 Baptism and the Eucharist, the only two sacraments, or ordinances as they call them, which Baptists generally admit, are not productive of grace, but are mere symbols.洗礼和圣体圣事的，只有两个圣礼，或条例，因为他们称他们，其中浸信会普遍承认，是不是生产性的宽限期，但都只是符号。 Baptism does not bestow, but symbolizes, regeneration, which has already taken place.洗礼并不赐给的，但象征，再生麻烦，它已经发生了。
In the Eucharist Jesus Christ is not really present; the Lord's Supper merely sets forth the death of Christ as the sustaining power of the believer's life.在圣体圣事耶稣基督是不是真的;主的晚餐，只是阐明了死亡的基督为底气的信仰之人的生命。 It was instituted for the followers of Christ alone; hence Baptists, in theory, commonly admit to it only their own church members and exclude outsiders (closed communion).这是为向信徒基督单，因此，浸信会，从理论上讲，普遍承认，它只有他们自己的教会成员，并排除外界（封闭交流） 。 Open communion, however, has been practised extensively in England and is gaining ground today among American Baptists.开放的共融，但已广泛实行，在英格兰和抬头今天在美国浸信会。
In church polity, the Baptists are congregational; ie each church enjoys absolute autonomy.在教会政体，浸信会是公理，即每个教会享有绝对的自主权。 Its officers are the elders or bishops and the deacons.其人员的长老或主教和执事。 The elder exercises the different pastoral functions and the deacon is his assistant in both spiritual and temporal concerns.老演习不同的牧灵职能和执事，是他的助手，在精神和时间上的关切。 These officers are chosen by common suffrage and ordained by councils consisting of ministers and representatives of neighbouring churches.这些人员都选择共同普选及受戒由议会组成的部长和代表们的邻近教堂。 A church may, in case of need, appeal for help to another church; it may, in difficulty, consult other churches; but never, even in such cases, can members of one congregation acquire authority over another congregation.一所教堂5月，在有需要时，警方呼吁市民协助另一所教堂，它可以在困难的，征询其他教会，但从来没有，即使在这种情况下，可以成员之一，聚集掌握权力的另一种聚集。 Much less can a secular power interfere in spiritual affairs; a state church is an absurdity.更不可能是一个世俗的权力干涉精神事务，一国的教会是一个荒谬的。
II.二。 HISTORY历史
(1) The Baptists in the British Isles （ 1 ）浸信会在英伦三岛
Persons rejecting infant baptism are frequently mentioned in English history in the sixteenth century.拒绝的人，婴儿的洗礼，是经常提到的是英国历史上在16世纪。 We learn of their presence in the island through the persecutions they endured.我们知道他们的存在，在岛内通过迫害，他们忍受。 As early as 1535 ten Anabaptists were put to death, and the persecution continued throughout that century.早在1535年10 anabaptists提出了死刑，并迫害持续整个世纪。 The victims seem to have been mostly Dutch and German refugees.被害人似乎已经大多是荷兰和德国的难民。 What influence they exerted in spreading their views is not known; but, as a necessary result, Baptist principles became, through them, less of an unacceptable novelty in the eyes of Englishmen.什么样的影响，他们施加在传播他们的意见是不知道，但作为一个必然结果，浸会成为原则，并通过他们，少的令人无法接受的新颖的眼睛英国人。 The first Baptist congregations were organized in the beginning of the seventeenth century.第一浸信会教友组织在开始的17世纪。 Almost at the very start, the denomination was divided into "Arminian", or "General" Baptists, so named because of their belief in the universal character of Christ's redemption, and "Calvinistic" or "Particular" Baptists, who maintained that Christ's redemption was intended for the elect alone.几乎在一开始，面额分为" arminian " ，或"一般"浸信会，所以命名，因为他们的信仰是在具有普遍性质的基督的救赎， " calvinistic "或"特别"浸礼会教友，他们认为基督的救赎用意是为选出单。 The origin of the General Baptists is connected with the name of John Smyth (d. 1612), pastor of a church at Gainsborough, Lincolnshire, which had separated from the Church of England.起源一般浸信会，是连接该人的姓名的约翰史密斯（四1612 ） ，牧师的一所教堂在gainsborough ，林肯郡，它已脱离英国教会。 About 1606, pastor and flock, to escape persecution, emigrated to Amsterdam, where they formed the second English congregation.大约1606年，牧人和羊群，为逃避迫害而移居阿姆斯特丹，在那里形成了第二次英语聚集。 In 1609, Smyth, owing possibly in some measure to Mennonite influence, rejected infant baptism, although he retained affusion. 1609年，史密斯，由于有可能在一定程度上，以门诺派的影响力，拒绝了婴儿的洗礼，虽然他保留灌注。 In this he was supported by his church.在此，他的支持他的教会。 Some members of the congregation returned to England (1611 or 1612) under the leadership of Helwys (c. 1550-1616) and formed in London the nucleus of the first Baptist community.部分委员对会众回到英格兰（ 1611或1612 ）的领导下， helwys （丙1550年至1616年） ，并在伦敦成立，核心的第一浸信社区。 Persecution had abated, and they do not seem to have been molested.迫害已经减弱，他们似乎并没有被虐待。 By 1626 there were in different parts of England five General Baptist churches; by 1644, they had increased, it is said, to forty-seven; and by 1660 the membership of the body had reached about 20,000.由1626年有不同部位的英格兰五名一般浸信会教堂;由1644年，他们增加了，这是说， 47 ，并通过设1660个成员机构已达到约20000个。 It was between 1640 and 1660 that the General Baptists began to claim that immersion was the only valid mode of baptism.它是介乎于1640设1660个的是，一般浸信会开始声称其浸泡是唯一有效的方式洗礼。 They were persecuted by Charles II (1660-85); but the Act of Toleration (1689) brought relief and recognized the Baptists as the third dissenting denomination (Presbyterians, Independents, and Baptists).他们遭到迫害，由查尔斯二世（ 1660年至1685年） ，但该法的耐受性（ 1689 ）带来的救济，并承认浸信会作为第三方异议面额（ presbyterians ，独立及浸信会） 。 In the eighteenth century, Anti-Trinitarian ideas spread among the General Baptists, and by 1750, many, perhaps the majority of them, had become Unitarians.在十八世纪，反三位一体的理念传播一般浸信会，由1750年，有很多，也许他们中的绝大多数人已成为unitarians 。 As a result of the great Wesleyan revival of the second half of the eighteenth century, new religious activity manifested itself among the General Baptists.由于大卫斯理复兴下半年十八世纪，新的宗教活动，体现了自身在一般浸信会。
Dan Taylor (1738-1816) organized the orthodox portion of them into the New Connection of the General Baptists.丹泰勒（ 1738年至1816年）举办了正统的一部分，他们在进入新的连接一般浸信会。 The latter appellative soon disappeared, as the "Old Connection", or unorthodox party, gradually merged into the Unitarian denomination.后者称谓很快消失了，作为"老关系" ，或非正统党，逐步并入统一面额。 In 1816, the General Baptists established a missionary society.在1816 ，一般浸信会成立了一个传教士协会。 Their doctrinal differences with the Particular Baptists gradually disappeared in the course of the nineteenth century, and the two bodies united in 1891.他们的理论分歧与特别浸信会逐渐消失，在这个过程中的19世纪，这两个机构联合于1891年。 The Particular Baptists originated shortly after the General Baptists.特别浸信会起源于不久后，一般浸信会。 Their first congregation was organized in 1633 by former members of a London "Separatist Church", who seceded and were re-baptized.他们首先聚集举办了第1633前成员在伦敦"分裂教会" ，谁分裂而被重新洗礼。 Mr. John Spillsbury became their minister.约翰先生spillsbury成为他们的部长。 In 1638 a second secession from the original church occurred, and in 1640 another Particular Congregation was formed.在1638年第二次分裂，从最初的教堂发生，并在16时40分又特别聚集形成。 The opinion now began to be held that immersion alone was real Baptism.认为，现在开始被认为沉浸单是真实的洗礼。 Richard Blunt was sent to the Netherlands to be duly immersed.理查德钝被送往荷兰等妥沉浸。 On his return he baptized the others, and thus the first Baptist church in the full meaning of the term was constituted in 1641.对他的回报，他受洗别人，因此，第一浸信会教堂，在充分一词的含义是构成在1641年。 In 1644 there were seven Particular Baptist churches in London. 1644年有7个，尤其是浸信会教堂，在伦敦。 They drew up a confession of faith (1644), which was republished in 1646.他们制定了一个认罪的信仰（ 1644年） ，这是再版，在1646年。 The Particular Baptists now rapidly increased in numbers and influence.特别浸信会正迅速增加，在数量和影响力。 Some of them held prominent positions under Cromwell.他们中的一些人举行了显着位置，根据克伦威尔。 With the latter's army Baptists came to Ireland, where the denomination never flourished, and to Scotland, where it took firm root only after 1750 and adopted some peculiar practices.与后者的军队浸信会来到爱尔兰，而面额从来没有发扬光大，苏格兰，在那里了，深深扎根于仅1750年后，并通过了一些奇特的习俗。 Wales proved a more fruitful soil.威尔士的证明更富有成效的土壤。 A church was founded at or near Swansea in 1649.一所教堂创建于或接近斯旺西在1649年。 In the time of the Commonwealth (1649-60), churches multiplied owing to the successful preaching of Vavasour Powell (1617-70); and the number of Baptists, all Calvinistic, is today comparatively large in Wales and Monmouthshire.在时间的英联邦（ 1649至1660年） ，教堂乘以由于成功地鼓吹的瓦瓦苏鲍威尔（ 1617年至1670年） ，以及有多少浸信会，所有calvinistic ，是今天比较大，在威尔士和monmouthshire 。 One of the prominent men who suffered persecution for the Baptist cause under Charles II was John Bunyan (1628-88), the author of "The Pilgrim's Progress".其中一个最突出的男子，他们遭受的迫害，为浸会造成下查尔斯二世是John Bunyan的（ 1628至1688年） ，作者的"诸神的进步" 。 In the first part of the eighteenth century the Particular Baptists injured their own cause by their excessive emphasis of the Calvinistic element in their teaching, which made them condemn missionary activity and bordered on fatalism.在第一部分的18世纪了，尤其是浸信会受伤，他们自己的事业，他们过度强调的calvinistic元素在其教学，使他们谴责传教活动，并有边对宿命论的思想。 The Wesleyan revival brought about a reaction against the deadening influence of ultra-Calvinism.在卫斯理的复兴带来了反应，对隔阻影响力的超加尔文。 Andrew Fuller (1754-1815) and Robert Hall (1764-1831) propounded milder theological views.郑家富更充分地（ 1754至1815年）和罗伯特霍尔（ 1764至1831年）提出较温和的神学观点。 The Baptist Home Mission Society was formed in 1779.浸会主页的使命，社会的形成1779年。 In 1792 the foundation of the Baptist Missionary Society at Kettering, Northamptonshire, inaugurated the work of missions to the heathen.在1792年的基础地位，浸信会传教士协会在凯特林，北安普敦郡，宣誓就职的工作任务，向异教徒。 In this undertaking William Carey (1761-1834) was the prime mover.在这项事业中威廉凯莉（ 1761年至1834年）是原动机。 Perhaps the most eminent Baptist preacher of the nineteenth century in England was CH Spurgeon (1834-92), whose sermons were published weekly and had a large circulation.也许是最杰出的浸信会传教士的英国十九世纪是甲烷司布真（ 1834年至1892年） ，其说教者每周出版，并有了大型流通。 In recent years, the Baptists created a "Twentieth Century Fund," to be expended in furthering the interests of the denomination.近年来，浸信会创造了" 20世纪基金" ，可用于进一步的利益，也符合面额。
(2) The Baptists in the United States （ 2 ）浸信会在美国
The first Baptist Church in the United States did not spring historically from the English Baptist churches, but had an independent origin.第一浸信会教堂，在美国也没有在历史上的春天从英语浸信会教堂，但拥有独立的起源。 It was established by Roger Williams (c. 1600-83).它的成立，由罗杰威廉斯（丙1600年至1683年） 。 Williams was a minister of the Church of England, who, owing to his separatist views, fled to America in search of religious freedom.威廉姆斯是一个部长的英国教会，卫生组织，由于其分裂主张，逃到美国寻求宗教自由。 He landed at Boston (February, 1631), and shortly after his arrival was called to be minister at Salem.他降落在波士顿（ 2月， 1631年） ，以及不久后，他的到来被称为向部长在塞勒姆。 Certain opinions, eg his denial of the right of the secular power to publish purely religious offences and his denunciation of the charter of the Massachusetts Colony as worthless, brought him into conflict with the civil authorities.若干意见，如他被剥夺受教育权的世俗权力，以出版纯宗教的罪行和他的退出本宪章的马萨诸塞殖民地，为草芥，使他重新陷入冲突与民事当局。 He was summoned before the General Court in Boston and refusing to retract, was banished (October, 1635).他被传唤之前，普通法院在波士顿，并拒绝收回，被放逐（ 10月， 1635年） 。 He left the colony and purchased from the Narrangansett Indians a tract of land.他离开殖民地和购自narrangansett印第安人的一大片土地。 Other colonists soon joined him, and the settlement, which was one of the first in the United States to be established on the principle of complete religious liberty, became the city of Providence.其他殖民者尽快加入他，和解决，这是第一个在美国，以建立对等的原则，完成宗教的自由，成了城市的普罗维登斯。 In 1639 Williams repudiated the value of the baptism he had received in infancy, and was baptized by Ezekiel Holliman, a former member of the Salem church.在1639年威廉姆斯否认价值的洗礼，他收到了，在起步阶段，和洗礼以西结holliman ，一名前成员萨利姆教堂。 Williams then baptized Holliman with ten others, thus constituting the first Baptist church in the New World.威廉斯，然后受洗holliman与另外十个，这构成了第一浸信会教堂，在新的世界。 A second church was founded shortly after (c. 1644) at Newport, Rhode Island, of which John Clarke (1609-76) became the pastor.第二个教会成立后不久（丙1644 ） ，在新港，罗德岛州，其中约翰克拉克（ 1609至1676年）成为牧师。 In the Massachusetts Colony, from 1642 onward, Baptists, because of their religious views, came into conflict with the local authorities.在美国马萨诸塞州的殖民地，从1642年起，浸信会，因为他们的宗教观点，来重新陷入冲突与地方当局合作。 A law was passed against them in 1644.通过了一项法律，对他们在1644年。 In spite of this, we find at Rehoboth, in 1649, Baptists who began to hold regular meetings.虽然如此，我们发现在rehoboth ，在1649年，浸信会的人开始定期举行会议。 In 1663, John Myles, who had emigrated with his Baptist church from Swansea, Wales, settled in the same place and most writers date the establishment of the first Baptist church in Massachusetts from the time of his arrival.在1663年，约翰myles ，曾移居海外，与他的浸信会教堂，从斯旺西，威尔士，定居在同一地点，大多数作者日期即将成立的首个浸信会教堂，由美国马萨诸塞州的时候，他的有效性。 The community removed in 1667 to a new site near the Rhode Island frontier, which they called Swansea.社区拆除， 1667年提高到一个新工地附近罗德岛前沿，而他们所谓的斯旺西。 The first Baptist church in Boston was established in 1665, and the organization of the first one in Maine, then part of Massachusetts, was completed in 1682.第一浸信会教堂在波士顿成立于1665年，该组织第一次在缅因州，然后一部分，马萨诸塞，完成1605 。 The members of the latter, on account of the persecution to which they were still subjected, removed in 1684 to Charleston, South Carolina, and founded the first Baptist church in the South.成员后者，对帐户的迫害，他们仍然受到撤职1684年至查尔斯顿，南卡罗来纳，并创建了第一个浸信教会在南方。 The church of Groton (1705) was the first in Connecticut, where there were four in existence at the beginning of the religious revival known as the Great Awakening (1740).教会的狼（ 1705年）是第一家在康涅狄格州，有4个存在于年初宗教复兴，被称为伟大的觉醒（ 1740 ） 。
During the period of these foundations in New England, Baptists appeared also in New York State, at least as early as 1656.期间，在这些基础，在新英格兰，浸信会，也出现在纽约州，至少要早1656年。 The exact date of the establishment of the first church there is not ascertainable, but it was very probably at the beginning of the eighteenth century.确切日期即将成立的首个教堂，有不能确定，但它很可能在一开始的18世纪。 From 1684 on, churches also appeared in Pennsylvania, New Jersey, and Delaware.从1684上，教会也出现在宾夕法尼亚州，新泽西州，特拉华州成立。 Cold Spring, Bucks Co., had the first one in Pennsylvania (1684); and Middletown heads the list in New Jersey (1688).寒冷的春天，雄鹿有限公司，曾第一个在宾夕法尼亚州（ 1684年） ; middletown首长名单，在新泽西州（ 1688 ） 。 A congregation was organized also in 1688 at Pennepek, or Lower Dublin, now part of Philadelphia.聚集是有组织的，也1688年在pennepek ，或较低的都柏林，现在一部分费城。 The latter churches were to exert very considerable influence in shaping the doctrinal system of the largest part of American Baptists.后者教堂被施加影响力很大，在形成理论体系最大的一部分，美国浸信会。
Philadelphia became a centre of Baptist activity and organization.费城76人，成为一个中心，浸信会的活动和组织。 Down to about the year 1700 it seemed as if the majority of American Baptists would belong to the General or Arminian branch.下降到约一年1700间，好像，如果大多数美国人浸信会属于一般或arminian科。 Many of the earliest churches were of that type.许多最早的教堂的那种类型的人。 But only Particular Baptist congregations were established in and about Philadelphia, and these through the foundation of the Philadelphia Association in 1707, which fostered mutual intercourse among them, became a strong central organization about which other Baptist churches rallied.但只有尤其是浸信会教友都成立了约76人，而这些通过立党之本， 76人协会在1707年，促进相互交往当中，成为一个强有力的中央组织对其他浸信教会反弹。 As a result, we see today the large number of Particular (Regular) Baptists.因此，我们今天看到的大量的，尤其是（经常）浸信会。 Until the Great Awakening, however, which gave new impetus to their activity, they increased but slowly.直到大觉醒，然而，这提供了新的动力，以他们的活动，就增加，但进展缓慢。 Since that time their progress has not been seriously checked, not even by the Revolution.自那时起，他们的进度并没有受到严重的遏制，甚至不经革命。 True, the academy of Hopewell, New Jersey, their first educational institution, established in 1756, disappeared during the war; but Rhode Island College, chartered in 1764, survived it and became Brown University in 1804.不错，中国科学院合，新泽西州，他们的第一个教育机构，建立了1756年，消失在战争中，但罗得岛大学，渣打在1764年，幸存下来，并成为布朗大学在1804年。 Other educational institutions, to mention only the earlier ones, were founded at the beginning of the nineteenth century: Waterville (now Colby) College, Maine, in 1818; Colgate University, Hamilton, New York, in 1820; and in 1821, Columbian College at Washington (now the undenominational George Washington University).其他教育机构，只提及早先，均创建于19世纪初叶： waterville （现科尔比）学院，缅因， 1818年;高露洁大学，哈密尔顿，纽约，在1820年和1821年，哥伦比亚大学在华盛顿（现undenominational乔治华盛顿大学） 。
Organized mission work was also undertaken at about the same time.组织团的工作也承诺，在大约同一时间。 In 1814 "The General Missionary Convention of the Baptist Denomination in the United States of America for Foreign Missions" was established at Philadelphia. 1814年"将军传教公约的浸会教派，在美国，为外国使团" ，又成立了76人。 It split in 1845 and formed the "American Baptist Missionary Union" for the North, with present head-quarters at Boston, and the "Southern Baptist Convention", with head-quarters at Richmond (Virginia), and Atlanta (Georgia), for foreign and home missions respectively.它分割于1845年成立了"美国浸信会传教士联盟" ，为北，与目前主管四分之三在波士顿，与"美南浸信会的公约" ，头部有四分之三在里士满（维吉尼亚州） ，亚特兰大（格鲁吉亚） ，为外国和家庭任务。 In 1832, the "American Baptist Home Mission Society", intended primarily for the Western States, was organized in New York where it still has its headquarters.在1832年， "美国浸信首页使命社" ，主要是为西方国家的，是有组织的，在纽约，而仍有其总部。 In 1824, the "Baptist General Tract Society" was formed at Washington, removed to Philadelphia in 1826, and in 1840 became the "American Baptist Publication Society".在1824年， "浸会一般呼吸道社会"形成于华盛顿，撤职76人，在1826年，并在1840年成为"美国浸信会出版社会" 。 The Regular Baptists divided in 1845, not indeed doctrinally, but organically, on the question of slavery.经常浸信会分为1845年，并没有确实doctrinally ，但有机，关于这个问题的奴役。 Since that time, attempts at reunion having remained fruitless; they exist in three bodies: Northern, Southern, and Coloured.自那时以来，曾试图在团聚后，仍徒劳无功;它们存在于三个机构：北部，南部，并有色。 The Northern Baptists constituted, 17 May, 1907, at Washington, a representative body, called the "Northern Baptist Convention", whose object is "to give expression to the sentiment of its constituency upon matters of denominational importance and of general religious and moral interest."北浸信会构成， 1907年5月17日，在华盛顿，一个代表机构，被称为"北方浸信公约" ，其宗旨是"以体现的情绪，其选区事项的教会的重要性和一般的宗教和道德的兴趣" Governor Hughes of New York was elected president of the new organization.总督休斯纽约当选总统后的新机构。
(3) The Baptists in Other Countries （ 3 ）浸信会在其他国家
(a) America （一）美国
The earliest Baptist church in the Dominion of Canada was organized at Horton, Nova Scotia, in 1763, by the Rev. Ebenezer Moulton of New England.最早的浸信会教会的统治加拿大举办了霍顿，新斯科舍，在1763 ，由牧师时间： moulton的新英格兰地区。 This church, like many of the earlier ones, was composed of Baptists and Congregationalists.这个教会，同其他许多早先，组成浸信会，并称为"公理派" 。 The influx of settlers from New England and Scotland and the work of zealous evangelists, such as Theodore Seth Harding, who laboured in the Maritime Provinces from 1795 to 1855, soon increased the number of Baptists in the country.涌入的定居者来自新英格兰和苏格兰工作和热心的福音使者，如西奥多塞思库哈丁，他们努力在沿海诸省，从1795年至1855年，在不久的人数增加到浸信会在该国。 The end of the eighteenth century was marked by a period of revivals, which prepared the formation of the "Association of the Baptist churches of Nova Scotia and New Brunswick" in 1800.年底， 18世纪的标志是一个时期的复苏，准备组建"协会的浸信教会的新斯科舍和新不伦瑞克省" ， 1800年。 In 1815, a missionary society was formed, and the work of organization in every line was continued throughout the nineteenth century, growing apace with Baptist influence and numbers. 1815年，一个传教士协会成立后，和工作的组织，在每道线继续在整个十九世纪，成长迅速，与浸信会的影响力和号码。 In 1889 some previously existing societies were consolidated in the "Baptist Convention of Ontario and Quebec", whose various departments of work are: home missions, foreign missions, publications, church edifices, etc. Among the educational institutions of the Canadian Baptists may be mentioned Acadia College (founded 1838), Woodstock College (founded 1860), and McMaster University at Toronto (chartered 1887).在1889年以前的一些现有的社团被合并在"浸信会的安大略省和魁北克省" ，其各个部门的工作是：首页代表团成员，外国使团，出版物，教会华厦时，等，其中教育机构的加拿大浸信会，可提项目Acadia大学（创办1838 ） ，伍德斯托克书院（ 1860年创立） ，麦克马斯特大学，多伦多（渣打1887 ） 。 Moulton College for women (opened 1888) is affiliated to the last mentioned institution. moulton学院妇女（开1888 ） ，是附属于上次提及的机构。 In other parts of America the Baptists are chiefly represented in the countries colonized by England.在其他部分合众国浸信会主要是代表在该国实行殖民统治英格兰。 Thus we find a Baptist church in Jamaica as early as 1816.因此，我们发现一个浸信教会在牙买加，早在1816年。 In Latin America the Baptist churches are not numerous and are of missionary origin.在拉丁美洲，浸信教会并不多，而且都是传教士出身。 Recently, the Northern Baptists have taken Porto Rico as their special field, while the Southern Baptist Convention has chosen Cuba.近日，北浸信会已采取波多黎各因为它们的特殊领域，而美南浸信会的公约选择了古巴。
(b) European Continent （二）欧洲大陆
The founder of the Baptist churches in Germany was Johann Gerhard Oncken, whose independent study of the Scriptures led him to adopt Baptist views several years before he had an opportunity of receiving "believers' baptism".创办人的浸信会教堂，在德国是约翰格哈德oncken ，其独立研究会念经，促使他采取浸信会的意见，数年前他有机会接受"的信徒们的洗礼" 。 Having incidentally heard that an American Baptist, B. Sears, was pursuing his studies at Berlin, he communicated with him and was with six others baptized by him at Hamburg in 1834.有凑巧听到一位美国浸信会，乙西尔斯，是追求他的研究，在柏林，他同他交流，并与其他6个洗礼，他在汉堡在1834年。 His activity as an evangelist drew new adherents to the movement.他的活动作为一个传道者提请新的追随者向运动。 The number of the Baptists increased, in spite of the opposition of the German state churches.有多少的浸信会增加，尽管在野的德国国家教堂。 In Prussia alone relative toleration was extended to them until the foundation of the Empire brought to them almost everywhere freedom in the exercise of their religion.在普鲁士单独相对严惩不贷延长到他们，直到立党之本，帝国给他们带来的，几乎无处不在的自由，在行使他们的宗教活动。 A Baptist theological school was founded in 1881 at Hamburg-Horn.浸信会神学院创立于1881年在汉堡喇叭。 From Germany the Baptists spread to the neighbouring countries, Denmark, Sweden, Switzerland, Austria, Russia.来自德国的浸信会蔓延至邻近国家中，丹麦，瑞典，瑞士，奥地利，俄罗斯。 Nowhere on the Continent of Europe has the success of the Baptists been so marked as in Sweden, where their number is larger today than even in Germany.无处对非洲大陆的欧洲已成功的浸信会如此显着，因为在瑞典，而其数量较大，今天甚至比在德国。 The Swedish Baptists date from the year 1848, when five persons were baptized near Gothenburg by a Baptist minister from Denmark.瑞典浸信会的日期是从今年1848年，当五人受洗近哥德堡由牧师来自丹麦。 Andreas Wiberg became their great leader (1855-87).安德烈亚斯wiberg成为他们的伟大领袖（ 1855年至1887年） 。 They have had a seminary at Stockholm since 1866.它们已经产生修院在斯德哥尔摩自1866年。 Among the Latin nations the Baptists never gained a firm foothold, although a Particular Baptist church seems to have existed in France by 1646, and a theological school was established in that country in 1879.其中拉美国家，浸信会从来没有得到站稳脚跟，尽管某一特定浸信教会似乎已经存在于法国，由1646年，和一个神学院成立，在该国于1879年。
(c) Asia, Australasia, and Africa （三）亚洲，大洋洲，非洲等
William Carey first preached the Baptist doctrine in India in 1793.威廉Carey的第一鼓吹浸信学说，在印度，在1793年。 India and the neighbouring countries have ever since remained a favourite field for Baptist missionary work and have flourishing missions.印度和邻近国家已自仍是一个热门领域，为浸信会的传教工作，并有蓬勃发展的使命。 Missions exist also in China, Japan, and several other Asiatic countries.代表团成员还存在，在中国，日本和其他几个亚洲国家。 The first Baptist churches in Australasia were organized between 1830 and 1840 in different places.第一浸信会教堂，在澳大利西亚组织之间的1830年和1840年在不同的地方。 Immigration from England, whence the leading Baptist ministers were until very recently drawn, increased, though not rapidly, the numbers of the denomination.入境事务由英格兰，何时会有领导浸会部长们直到最近得出的，增加了，虽然不是很快，有多少面额。 During the period which elapsed between 1860 and 1870, a new impulse was given to Baptist activity.期间，其中的间隔1860年和1870年，注入新的动力，给浸会活动。 Churches were organized in rapid succession in Australia, and missionary work was taken up in India.教会组织在快速演替，澳大利亚等国传教工作采取了在印度。 The two chief hindrances complained of by Baptists in that part of the world, are State Socialism, ie excessive concentration of power in the executive, and want of loyalty to strictly denominational principles and practices.两个主要障碍抱怨的，由浸信会在这世界的一部分，是国家社会主义，即权力过分集中于行政机关，要忠心耿耿，要严格教会的原则和做法。 The Baptist churches of the African continent are, if we except South Africa, of missionary origin.浸信会教堂的非洲大陆，如果我们除南非外，传教士出身。 The Negro Baptists of the United States had at an early date missionaries in this field.黑人浸信会的美国早日在一个传教士在这一领域的合作。 Two coloured men, Lott Carey, a former slave, and Colin Teague, set sail in 1820 for Liberia; where the first church was organized in 1821.两种颜色的男子，洛特凯莉，前奴隶，和科林teague ，启航于1820年，为利比里亚;假如第一堂举办于1821年。 Today we find Baptist missions in various parts of Africa.今天，我们发现浸会代表团在非洲各个地区。
III.三。 MINOR BAPTIST BODIES小浸信机构
Side by side with the larger body of Baptists, several sects exist.并排与大机构的浸信会，几个教派存在。 They are found chiefly in the United States.他们发现，主要是在美国。
(1) The Baptist Church of Christ originated in Tennessee, about 1808, and spread to several other Southern States. （ 1 ）浸信教会基督的起源在美国田纳西州，大约有1808年，并蔓延到其他几个南部各州。 Its doctrine is a mild form of Calvinism, with belief in a general atonement and admission of feet-washing as religious ordinance.其学说是一个温和的形式，加尔文教，信仰在一般赎罪和收脚洗手作为宗教条例。 [Communicants, 8,254 according to Dr. HK Carroll, the acknowledged authority, whose statistics, published in "The Christian Advocate" (New York, 17 January 1907, p. 98), we shall quote for these sects.] [ communicants ， 8254年按博士港币卡罗尔，公认的权威，他们的统计，发表在"基督教主张" （纽约， 1907年1月17日，第98页） ，我们应引为这些支派。 ]
(2) The Campbellites, Disciples of Christ, or Christians, date back as a distinct religious body to the early part of the nineteenth century. （ 2 ） campbellites ，弟子基督的，或基督徒，可以追溯到作为一个独特的宗教机构，以年初的19世纪。 They are the outgrowth of that movement which manifested itself simultaneously in some of the religious denominations in the United States in favour of the Bible alone without creeds.他们是突起的运动，展示自己的同时，在一些有关宗教教派在美国赞成圣经单独信条。 Thomas Campbell (1763-1854) and Alexander Campbell (1788-1866), father and son, became the leaders of the movement.托马斯坎贝尔（ 1763年至1854年）和亚历山大坎贝尔（ 1788年至1866年） ，父亲和儿子，成为领袖的运动。 (Communicants, 1,264,758). （ communicants ， 1264758 ） 。
(3) The Dunkards (from the German tunken, to dip), German Baptists, or Brethren, were founded about 1708 in Germany by Alexander Mack. （ 3 ） dunkards （从德国屯垦，以浸） ，德语浸信会，或兄弟，分别成立了关于1708年在德国的亚历山大麦克。 Between 1719 and 1729 they all emigrated to the United States and settled mostly in Pennsylvania.与1719年和1729年他们都移民到美国，定居大多在宾夕法尼亚州。 They are found today in many parts of the Union, but divisions have taken place among them.他们发现，在今天的许多部分联盟，但均告已发生了他们中间。 They practise threefold immersion, hold their communion service, which is preceded by the agape, in the evening, and seek to be excessively simple and unostentatious in their social intercourse, dress, etc. (Membership 121,194.)他们实行了三倍浸泡，持有其共融的服务，这是之前所挚爱，在晚上，并设法过分简单和unostentatious在社会交往中，着装等（会员121194 ） 。
(4) The Freewill Baptists correspond in doctrine and practice to the English General Baptists, but originated in the United States. （ 4 ）任意浸信会对应，在理论和实践对英语一般浸信会，但起源于美国。 They exist in two distinct bodies.它们存在于两种截然不同的团体。 The older was founded in North Carolina and constituted an association in 1729.老始建于北卡罗莱纳州，并构成一个协会在1729年。 Many of its members subsequently joined the Regular Baptists.它的许多成员，后来加入了定期浸信会。 Those who did not unite became known as the "Free Willers" and later as the "Original Freewill Baptists", and are found in the two Carolinas.那些没有团结后来被称为"免费willers " ，后来又作为"原始任意浸信会" ，并发现这两个州。 The larger body of the "Freewill Baptists" was founded in New Hampshire.规模较大的机构的"任意浸信会"成立，在美国新罕布什尔州。 Benjamin Randall organized the first church at New Durham in 1780.本杰明允举办了第一次教堂的新达勒姆在1780年。 The denomination spread throughout New England and the West, and was joined in 1841 by the "Free-Communion Baptists" of New York (increase, 55 churches and 2500 members).面额为散布在整个新英格兰地区和西部地区，并参加了1841年由"自由共融浸信会"的纽约（增加， 55座教堂和2500名成员） 。 It maintains several colleges and academies, and has changed its official name to "Free Baptists".它维持几个学院和院校，并已改变了它的正式名称为"自由浸信会" 。 The American General Baptists are in substantial doctrinal agreement with the Freewill Baptists.美国浸信会一般是在大量的理论与任意浸信会。 (Membership: Original Freewill Baptists, 12000; Freewill Baptists, 82,303; General Baptists, 29,347.) （会员：原来任意浸信会， 12000人;任意浸信会， 82303 ;一般浸信会， 29347 ） 。
(5) The Old Two-Seed-in-the-Spirit Predestinarian Baptists are Manichaean in doctrine, holding that there are two seeds, one of good and one of evil. （ 5 ）旧两号种子- M处理器的精神predestinarian浸信会，是摩尼教在学说，认为有两种种子，其中一个很好的，其中一个邪恶。 The doctrine is credited to Daniel Parker, who laboured in different parts of the Union in the first half of the nineteenth century (12,851 communicants).该学说是记入丹尼尔帕克，他们努力在不同部位的联盟在首十九世纪下半叶（ 12851 communicants ） 。
(6) The Primitive Baptists, also called Old-School, Anti-Mission, and Hard-Shell, Baptists constitute a sect which is opposed to missions, Sunday schools, and in general to human religious institutions. （ 6 ）加强原始性浸信会，也称老年学校，反使命感和硬壳，浸信会构成一个教派，这是反对的任务，周日学校，而且在一般人的宗教机构。 They arose about 1835 (126,000 communicants).他们出现了约1835 （ 126000 communicants ） 。
(7) The foundation of the Separate and of the United Baptists was the result, either immediate or mediate, of the attitude taken by some Baptists toward the Whitefield revival movement of the eighteenth century (Separate Baptist, 6,479; United Baptists, 13,209). （ 7 ）的基础地位，单独和美国浸信会是结果，无论是直接或调解，所采取的态度有些浸信会朝着Whitefield的复兴运动的18世纪（独立浸信会， 6479年，联合国浸信会， 13209 ） 。
(8) The Seventh-Day Baptists differ from the tenets of the Baptists generally only in their observance of the seventh day of the week as the Sabbath of the Lord. （八）第七次为期一天的浸信会有所不同，从原理的浸信会一般只有在其遵守的第七天一周为安息日的主。 They appeared in England in the latter part of the sixteenth century under the name of "Sabbatarian Baptists".他们出现在英格兰，在后者的一部分， 16世纪的名义下， " sabbatarian浸信会" 。 Their first church in this country was organized at Newport, RI in 1671.他们首先教会在这个国家举办的纽波特，扶轮社在1671年。 In 1818 the name Seventh Day Baptists was adopted (Communicants, 8493).于1818年名义第七天浸信会获得通过（ communicants ， 8493 ） 。
(9) The Six-principle Baptists are a small body and date from the seventeenth century. （ 9 ）六原则浸信会是一个小团体和日期是从17世纪。 They are so called from the six doctrines of their creed, contained in Heb., vi, 1-2: (a) Repentance from dead works; (b) Faith toward God; (c) The doctrine of Baptism; (d) The imposition of hands; (e) The resurrection of the dead; (f) Eternal judgment.他们是所谓从六个教义的信仰，在以弗所书，六， 1-2 ： （一）悔改，从死工程; （二）对信仰上帝; （三）学说的洗礼; （四）强加的手中; （五） ，死人复活; （六）永恒的判断。 (858 communicants). （ 858 communicants ） 。
(10) The Winebrennerians or Church of God were founded by John Winebrenner (1797-1860) in Pennsylvania, where their chief strength still lies. （ 10 ） winebrennerians或神的教会创始人约翰瓦恩布雷纳（ 1797至1860年）在宾夕法尼亚州，而其行政力量仍是谎言。 The first congregation was established in 1829.第一次聚集，成立于1829年。 The Winebrennerians admit three Divine ordinances: baptism, feet-washing, and the Lord's Supper (41,475 communicants).该winebrennerians承认三个神圣的条例：洗礼，脚洗手，并主的晚餐（ 41475 communicants ） 。
IV.四。 STATISTICS统计
According to the American Baptist Year-Book, published annually at Philadelphia, there were in 1907, not including the minor Baptist sects, 5,736,263 Baptists in the world.据美国浸信会一年图书，每年出版于费城，有1907年，不包括未成年人浸信教派， 5736263浸信会，在世界上。 They had 55,505 churches and 38,216 ordained ministers.他们有55505座教堂和38216受戒部长。 The denomination counted 4,974,014 members in North America; 4,812,653 in the United States with church property worth $109,960,610; and 117,842 in Canada.面额清点4974014成员，在北美; 4812653 ，在美国与教会财产价值109960610美元; 117842在加拿大。 South America has but 4,465 Baptists; Europe 564,670 (434,751 in Great Britain, 44,656 in Sweden 33,790 in Germany, 24,132 in Russia); Asia, 155,969; Australasia, 24,402; and Africa, 12,743.南美洲有，但4465年浸信会;欧洲564670 （ 434751 ，在英国， 44656在33790瑞典，德国， 24132在俄罗斯） ;亚洲， 155969 ;澳大利西亚， 24402和非洲， 12743 。 The statistic statement of Dr. HK Carroll, already referred to above, credits the Regular Baptists together with eleven branch denominations in the United States for 1906 with a membership of 5,140,770, 54,566 churches and, 38,010 ministers; Regular Baptists, North, 1,113,222; South, 1,939,563; Coloured, 1,779,969.统计报表博士卡罗尔港元，已上文提到的，学分经常浸信会联同11个分行面额，在美国1906年与会员5140770 ， 54566座教堂和， 38010部长;定期浸信会，北区， 1113222 ;南， 1939563 ;有色， 1779969 。 The divisions in the bibliography correspond to the divisions of the article.该师在书目对应于该分部的文章。
Publication information Written by NA Weber.出版信息写娜韦伯。 Transcribed by Robert H. Sarkissian.转录罗伯特每小时萨尔基相。 The Catholic Encyclopedia, Volume II.天主教百科全书，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
Bibliography参考书目
I. STRONG, Systematic Theology (3d ed., New York, 1890); SCHAFF, The Creeds of Christendom (New York, 1877), I, 845-859; III, 738-756; MCCLINTOCK AND STRONG, Cyclopedia of Bibl., Theol., and Eccl.一，强烈的，有系统的神学（三维版，纽约， 1890年） ; schaff ，教义的基督教（纽约， 1877年） ，我， 845-859 ;三， 738-756 ; mcclintock而强， cyclopedia的bibl 。 ， theol ，并eccl 。 Lit.点燃。 (New York, 1871), I, 653-660; CATHCART. （纽约， 1871 ） ，我， 653-660 ;卡斯卡特。 The Baptist Encyclopedia (Philadelphia, 1881).浸会大百科全书（ 76人， 1881年） 。 II.--(1) CROSBY, The History of the English Baptists (London, 1738-40); IVIMEY, A History of the English Baptists (London, 1811-30); TAYLOR, The History of the English General Baptists (London, 1818); ARMITAGE, A History of the Baptists (New York, 1887); VEDDER, The Baptists (New York, 1903) in the Story of the Churches Series.二.-- （ 1 ）克罗斯比，历史上的英文浸信会（伦敦， 1738年至1740年） ;艾维米，一个历史的英语浸信会（伦敦， 1811年至1830年） ;泰勒，历史的英语一般浸信会（伦敦， 1818 ） ;阿米蒂奇，一个历史的浸信会（纽约， 1887年） ; vedder ，浸信会（纽约， 1903 ）中的故事，教会系列。 (2) NEWMAN, A History of the Baptist Churches in the United States (4th ed., New York, 1902) in Am. （ 2 ）纽曼，一个历史的浸信教会在美国（第4版，纽约， 1902年）在上午。 Church Hist.教会的历史。 Ser., II, bibliog., xi-xv; BURRAGE, A History of the Baptists in New England (Philadelphia, 1894); VEDDER, History of the Baptists in the Middle States (Philadelphia, 1898); SMITH, A History of the Baptists in the Western States (Philadelphia, 1900); RILEY, A History of the Baptists in the Southern States (Philadelphia, 1899).丝氨酸，二， bibliog ，习十五; burrage ，一个历史的浸信会在新英格兰（ 76人， 1894年） ; vedder ，历史的浸信会在中东国家（ 76人， 1898年） ;史密斯，一个历史的浸信会在西方国家（ 76人， 1900年） ;莱利，一个历史的浸信会在南部各州， （ 76 ， 1899 ） 。 (3) NEWMAN, A century of Baptist Achievement (Philadelphia, 1901); LEHMAN, Geschichte der deutsch. （ 3 ）纽曼世纪，一个浸信会的成绩（ 76人， 1901年） ;李曼，历史馆明镜说明deutsch english 。 Baptisten (Hamburg, 1896); SCHROEDER, History of the Swedish Baptists, (New York, 1898). baptisten （汉堡， 1896年） ;施罗德，历史上的瑞典浸信会（纽约， 1898年） 。 III.三。 CARROLL, The Religious Forces of the United States (New York, 1893) in Amer.卡罗尔，宗教势力的美国（纽约， 1893年）在amer 。 Church Hist.教会的历史。 Series, I; TYLER, The Disciples of Christ (New York, 1894) in same Series, XII, 1-162; STEWART, History of the Freewill Baptists (Dover, New Hampshire, 1862).系列，我;泰勒，弟子基督（纽约， 1894年） ，在同一系列中，第十二章， 1-162 ;斯图尔特，历史上的任意浸信会（多佛尔，新罕布什尔州， 1862年） 。
A Christian denomination or sect denying the validity of infant-baptism or of any baptism not preceded by a confession of faith.一个基督教教派或教派否认的有效性婴儿洗礼或任何洗礼之前没有招供的信念。 Baptists and their spiritual progenitors, the Anabaptists of the sixteenth century (including the Mennonites), have always made liberty of conscience a cardinal doctrine.浸信会和自己的精神progenitors ， anabaptists的16世纪（包括门诺教派） ，一直为自由良知的一个大原则。 Balthasar Hubmaier, the Anabaptist leader, in his tract on "Heretics and Their Burners" (1524), insisted that not only heretical Christians but also Turks and Jews were to be won to the truth by moral suasion alone, not by fire or sword; yet as a Catholic, but a few years before, he had cooperated in the destruction of a Jewish synagogue in Regensburg and in the expulsion of the Jews from the city. balthasar hubmaier ， anabaptist领导人，在他的道论"异教徒和他们的燃烧器" （ 1524 ）坚持认为，不仅是异端邪说的基督徒，而且土耳其人和犹太人被韩元真理道义劝告单，而不是由火灾或宝剑;然而，作为一名天主教徒，但在几年前，他曾合作，在销毁的一个犹太会堂在雷根斯堡和在驱逐犹太人，从市区。 Hans Denck and Ludwig Hetzer-among the most scholarly of the Anti-Pedobaptists of the sixteenth century, who had devoted much time to learning Hebrew and Aramaic-made, in 1527, a highly meritorious translation of the Prophets from the Hebrew text, and contemplated a mission to the Jews.汉斯denck和路德维希hetzer -其中最学术的反pedobaptists的16世纪，曾花了不少时间去学习希伯来语和阿拉米文国产，在1527年，一个高度功勋翻译的先知，从希伯莱文，争议一个代表团前往犹太人。