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2 missionary spirit. Perhaps they did not know it, but they were practically missionaries. There were no societies or boards to di • rect their movements, or to pro vide for their expenses. They were self-appointed and self sus tained. Indeed, many of their pastorates afforded only an op portunity for missionary work. This kind of work may be illus trated by an example. 1 do not remember distinctly whether it has ever appeared in the Index; but if it has, it deserves to be re peated. Some time between the years 1784 and IKli, Rev. James Math ews, with his wife and one little baby child and a young colored girl, were living on a small farm in Lincoln county. He was serving a church in Burke county, more than fifty miles from his humble home. To reach his appointment he had to leave home on Friday afternoon, travel as far as he could till sundown; then put up for the night with some humble farmer like himself. Right there the traveller often found an oppor tunity to speak a word for Jesus. His kind host perhaps knew his guest to be a minister. If so, courtesy, if no higher feeling, would prompt him, in those early times, to ask his guest to conduct family worship. In such cases the preacher had his opportuni ty. His love of souls would find its gratification in a few words of instruction and exhortation; and thus he would become a messen ger of mercy to the household. Bro. Mathews knew how to irn prove such an opportunity. But at sunrise he must be in the saddle, for he has yet many miles to travel before he can reach his church. He preaches on Saturday and holds confer ence. On Sunday he preaches to a large congregation gathered from the neighborhood. Many of them perhaps have come ten miles to attend his meeting. What is he but a missionary,sent of God, topreach the Gospel to the destitute? But what of the dear wife and little baby who were left in the sparsely settled wilds of Lincoln county? There was the young mother in her log built home, with no near neighbors, and be sides the baby, with no compan ion but the colored girl above mentioned. How must she have felt as night drew on Well, she barred her door as best she could and committed her little house hold to God s kind care. The wolves howied around her cabin; she could fancy they were com ing into the yard. Such were the trials to which that good woman was subjected when her husband was out on his missionary excur sions. How could she endure such trials? Want of space for bids me to answer that question now. But 1 will, in my next ar ticle, tell you how she endured them. 563 S. Pryor st., Atlanta. Baptist Position Stated and Contrast ed —1 he Purely Personal Idea BY C. A. LOFTON, I). I). 111. The purely personal idea in re ligion is not only a distinct pecu liarity among Baptists, but, next to the purely spiritual idea, it is fundamentally essential to Bap tist existence and history. What we mean by the purely personal idea is the purely voluntary prin ciple of human action in religious belief and obedience. The prin ciple involves (1) the individual ity of all human relationship to Christ; (2 ) the intelligent choice of that relationship; and (3) the absolute freedom of every person in making or sustaining that relationship. In other words, no man can become a Christian by relationship to other people, nor in a state of ignorance or un consciousness of relationship to Christ,nor by compulsion. Every vat must stand on its own bot tom before God; every man must believe and choose for himself; and no man, or church, or gov ernment, must interfere with the individual conscience in matters of faith. We are born not of blood, or hereditary connection with our forefathers —not of the will of any other man—nor of the will of our own sinful flesh— but of God ; and we enter his kingdom, visibly and invisibly,of our own intelligent and untram melled freedom, as born of God. The kingdom of Christ is a purely spiritual kingdom, a king dom of believers; and there is not a single precept or example in the New Testament of rela tionship to Christ or his king dom,except through personal be lief and voluntary choice. Ex cept a man be born again he can not see—except he be born of water and the Spirit he cannot enter, the kingdom of God; and this language cannot be predi cated of any other individual than the intelligent and volun tary adult —“a man. ” “He that believeth and is baptized shall be saved. ” To be sure, Christ said: “Suffer the little children (then present) to come unto me, and forbid them not; for of such (unto such or such like) is the kingdom of heaven;” but it is impossible to show from this incident an ex ample of infant baptism, or a pre- cept for organic relationship of unconscious and unregenerate in fancy with the church or king dom of Christ. There being neither precept nor example for such baptism or relationship elsewhere in tl e New Testament, it cannot, by the remotest impli cation be inferred from Matt. 19:14; and the inference that bap tism comes in the place of cir cumcision, and the still further inference that, therefore, the in fant should be baptized and thus organically related to Christ’s kingdom, is not only without the warrant of precept or practice, but without warrant in the per sonal and voluntary principle which underlies all organic re lationship to the purely spiritual kingdom or church of Christ. We have not the slightest doubt of such moral relationship of the infant to Christ and his kingdom as that if it were to die it would be saved by the precious blood of Christ’s atonement. David said of his dear child,that it could not come back to him, but he could go to it; but while we can infer from Scripture language the salvation of infants, God does not reveal his method of saving them as he does in the case of adults; and hence he makes no provision for their visible or or ganic relation by baptism or otherwise to the church or king dom of Christ. Unconverted childhood is relegated to parental authority and training; and hence the parent is taught to bring up his children in the nurture and admonition of the Lord. The family is the nursery of the children—-not the church; and when the family seedlings have been grafted through faith, with Christ, the tree of li r e, then they are transplanted into the fruit bearing garden of the church by baptism, not before. The most that Jesus said of the “littlechildren” was to let them “come” unto him; and when they so “come” of their own faith and volition, it will be time to baptize them and so re ceive them into organic relations with the church. All relation with the kingdom of Christ is by faith and volition in the person.so related. We are “the children of God by faith,” and not otherwise. Under the legal dispensation,relationship to the theocratic kingdom was by compulsion through circum cision; and the Jewish child left uncircumcised was cut off from his people. It was circumcision that made the typical Jew; and hence circumcision'is the pros pective type of a “clean heart,” regeneration, which makes the spiritual Jew, or the child of Abraham by faith. Baptism does not come in the place of circum cision; and baptism is not typified by circumcision, unless it be in this, that whereas circumcision was applied to the Jewish child born under the bondage of law, baptism is applied to the believer, the babe in Christ, when he is new born under the liberty of grace. This is the only infant baptism, leading to infant church relationship, known in the New Testament; and this is the only sense, typically speaking, in which it would be possible for baptism to be regarded as com ing in the place of circumcision. But, logically speaking, there cannot be a type of a type; and whatever the analogy, tnere is noground whatever upon which to conceive that baptism takes the place of circumcision—even typically. To be sure, baptism is a retrospective type of a “clean heart,” of regeneration, of a plunging of the whole man into “the fountain tilled with blood;” but it is more—it is the symbol of death,burial, and resurrection, physical and spiritual, through Christ; and it is the sublime declaration of our union with Christ in his death, burial and resurrection In contradistinction from all Ped: -baptist denominations, Bap tists hold that the church and the ordinances of Christ, the whole organic and ceremonial in stitution of the New Testament, is unique and wholly separate from the organic and ceremonial institution of the law. It is “new wine” in new bottles; and when John the Baptist and Jesus Christ came, they laid the axe of the Gospel at the root of the trees, among which were the or ganic and ceremonial institutions of the Jewish dispensation. The moral principles of religion were the same in both dispensations. The Old Testament morally held the Gospel in solution; and the ceremonial institutions of Moses were but the shadows of the Gospel dispensation, which shad ows passed away when Christ set up this church and his ordi nances under the simplest form of organism and ceremony com patible with human faith and freedom. The Mosaic kingdom was one of law and bondage which foreshadowed “better things;” the kingdom of Christ is one of grace and liberty, the fulfillment of “better things.” Any tacking on of the Mosaic in stitutions to the Gospel kingdom, or any substitutes of the same, is legalism and not Gospelism; and out of this legalistic application of Old Testament, ceremonialism to the institutions of Christ have originated all the innovations, THE CHRISTIAN INDEX : THURSDAY, AUGUST £O. 1896. disorders and persecutions which have characterized the Christian ages. The church of Christ is Sarah and her free-born children; not Hagar and her bond children, which invariably persecute the free children. The purely personal idea in re ligion is the Baptist idea; and this Baptist idea, maintained from the New Testament and sus tained through the centuries, is revolutionizing the world. Upon this idea is based the doctrine of religious liberty, organicsepara tion between Church and State, between God and Ca;sar,and it is a historical fact that Baptists have been foremost and mightiest in se curing this blessing to the world. There was a time when none but Baptists, or Ana baptists, held to this idea; and it is due to Baptist fidelity and courage that millions of others to-day embrace and enjoy our great and dis tinctive peculiarity. Had infant baptism, under its original con ception, obtained and remained over the world, the blessing of personal freedom in religion had never been enjoyed. The rela tion of mankind to the church would have been involuntary; and the same compulsion which baptized the infant into Christ’s kingdom, would have continued to keep the adult in the kingdom, as under the Jewish dispensation. Infant baptism is the root and pillar of Popery; and out of it grew every form of religious and civil despotism,designed to force the conscience of mankind into submission to the so called king dom of Christ in the world, and under the domination of a visi ble head which claims to be Christ’s viceregent on earth. The Baptist and the Papist are totally at variance at this point, have always been so; and out of the conflict between the Papist and the Baptist idea have grown the revolutions which, at last, gave us religious and political free dom. Protestant pedo baptism once asserted the Papal idea of despot ism over the conscience, and wherever it had the power, tried to force the world into the church and keep it there, through the infant rite. Episcopacy, Presbyterianism and Independ ency, when in power, naturally followed the anti personal prin ciple, because grounded in the polity which is naturally inherent in the infant rite, and followed the Ishmaelitish spirit, which it naturally engendered; but in the triumph of the Baptist idea over the world the infant rite, ideal and spirit, have largely lost their original significance and power. The Methodists, North, have re cently given up the rite, practi cally speaking, in bestowing the privilege of believer’s baptism to their members, if not satified with their infant christening. This is progress under the Baptist idea; and so of the fact that in fant baptism is universally de clining among Protestant pedo baptists But little over a hun dred years ago almost none but Baptists held to the trophy of unlimited freedom to conscience. Now Methodists, Presbyterians, Episcopalians and other denomi nations in this and some other countries, have abandoned toler ation, the highest point then ob tained, and have turned to the Baptist idea, personal freedom in all matters of religion. What a growth of - this greatdemocratio ideal of Christianity! Even the Roman Catholics—under the leadership of Leo Xlll—seem to be claiming the idea, for some reason; and let us hope that ere long, in every nation, the world will not only recognize its in debtedness to Baptists for the maintenance of this great prin ciple, but adopt it in every re ligious, political and social code and creed beneath the sun. The Unity and Diversity of Chirs tlanity. BY .1. H. HALL, D.D. 111. “CHURCH SUCCESSION.” As a matter of current inter est the perpetuity of this church order may be considered. Recent, and many past discussions have brought this question into promi nence. We see the original churches, and what they were, in apostolic times. We see Bap tist churches in subsequent his tory, and around us. What is their relation ? Are the present descended from the ancient churches ? Has the descent been continuous ? or interrupted ? “Church succession” is an im ported phrase among Baptists, and fraught with danger. It does not belong to the vocabu lary of Baptists. It conveys ideas which are not indigenous to the soil of Baptist thought. Indeed, the phrase has a sacra mental odor about it. We should beware of it. Baptists believe that from the days of the apostles to the pres ent, there have been witnessing churches holding the faith and practicing the ordinances as they were delivered—admitting that they may have been “ scattered abroad,” at times, under perse cutions, it may be; wandering in “desertsand mountains,” if need be; hidden “ in dens and caves of the earth;” still, they have nevertheless continued to exist somewhere and in some way, preserving the faith and order of Christianity. But Baptists do not, at least, should not, hold what the phrase “church succes sion” conveys. The term in volves grave errors that are de structive of some cardinal views of Baptists. Baptists hold that a church is local; “church succes sion” implies that “the” church is universal. Baptists hold that a church is independent; “church succession” implies that “the’ church is a centralized hierarchy. Baptists hold that the ministry is raised up by the sovereign Spirit “as he will;” “church succession” implies that the min istry is an uninterrupted “order” that “can be traced from priest to bishop, and from bishop to Pope through every century back to the apostles.” Now, if we hold that a church is local, there can be no such thing as “church succession” in the sense of organic continuity. The local church must be merged into the provincial, national, universal church in order to have the con ditions—the continuous connec tion, the sacramental next —nec- essary to organic succession. Again, we hold to church inde pendency; hold that a church is not only self-born under the Spirit—autogenous, but is also self-governing autonomous. But “church succession” implies a centralized authority by which all the local bodies are unified, and a succession of government in which they inhere and descend. Therefore the church “ is able to trace her doctrine, her orders, and her mission to the apostles of Christ.” This is Romanism. Still, again, we hold that the ministry is divinely called as needed, and has no sacerdotal lineage. But “church succes sion” implies that it is a self perpetuating “order.” Hence “apostolicsuccession ’ —“the his toric episcopate. ’ Hence Rome’s proud claim: “ We have lists of all the Catholic sees in the world, and the names of the bishops who, in every age, occu pied them: so that we have an unbroken succession of bishops ruling, teaching and adorning every age and clime; all these in strict communion with the chief see, that of Rome.” Baptists believe none of this. This theory of tactual succes sion, that is what it is, reminds one of genealogy—human suc cession. The descent of man is through a successive parentage. Each man«lerives life and being from foreAoing parents. Is or ganic Ch?fktianity thus depend ent upon an unbroken ecclesi astical pedigree ? Or, is it not rather born of the ever-living Spirit in local, independent as semblies, deriving their life from the wondrous, mystical touch of his life ? Baptists be lieve in Gospel succession that “the kingdom set up by the God of heaven” has never been, nor ever will be, destroyed the suc cession under the ever present Spirit of the principles and practices of Christianity; and they hold that the perpetuation of these principles and practices presupposes, carries with it, spontaneous organizations after the pattern of the New Testa ment ecclesia. Any ceremonial irregularities in this witnessing succession of truth are excep tional, and only prove the rule. The God of Christianity is the God of providence, and always has a Peter ready for the Corne liuses, a Barnas Seares ready for any Onken and his company. Christianity in its unity is un changeably the same. It admits of no alteration, amendment or subtraction. Here there can be nothing new. No new life, truth nor order. Whatever is new here, is false. The Lord has fixed, and fixed forever, this domain of Christianity. Here Jeremiah’s exhortation must ever be ob served: “Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rests for your souls.” THE DIVERSITY IN CHRISTIANITY. This appears in the activities of redeemed life. “For to one is given by the Spirit the word of wisdom; to another the -word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gift of healing by the same Spirit ; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to an other the interpretation of tongues; but all these worketh that one and the self same Spirit, dividing to every man severally as he will.” Back of all the gifts and operations of Christianity is “the same Spirit.” Hence the diversity is according to his will —is lawful and obedient. It is in the true, not false—in the legitimate, not illegitimate —in the lawful, not unlawful. The diversity has its limitations —it is bound by the precepts of Scrip ture, which are the laws of the Spirit. The “gifts,” the “ad ministrations,” the “operations” of Christianity must not be in violation of the laws of Christi anity. Christianity must be con sistent with itself —its liberty must be consistent with its law. Christian activity must accord with Christian truth. Practice must not violate faith. Faith may be, and often is silent in the domain of active Christianity. In the active sphere of Christi anity, some things are pre scribed, regulated by precept, some are left to our discretion, to our God fearing, Christ-loving common sense. It is left with us as to how we should help the poor, but not left with us whether we help them--that is commanded. It is left with us to devise methods of evangelizi tion, but not left with us to send or not send the Gospel to the perishing the sending is commanded. It is left to our discretion whether we baptize in a river, pond, or pool, but it is not left with us as to whether we bury— that is prescribed, that is baptism. It is left with the men whether they speak or keep silent in the churches, but it is not left with the women —they are prohibited from speaking. “Let your women keep silent in the churches.” In the prescribed there must be obedience—in the discretional, consistency in all, life for the glory of God. The Heart Must be Filled. Through some perversity of education it may come to pass that one who is in all essentials a Christian, shall announce him self as not a Christian but an un believer, and never fellowship the church. In now and then a case of alleged fine morality coupled with skepticism, I take leave to query whether the mo rality is deep; though often it doubtless is. Many a man has deserted Christianity, but has not been deserted by Christian ity. Christian principles Which he imbibed in childhood, char acter formed by years if Chris tian instruction and associations, abide with him and give a strength and beauty to his life which ought to be ascribed to the former presence of faith, not to the absence cf it now. No splen dor of character developed amid the influences of Christian so ciety, even if the subject of it has always been an unbeliever, can ever be justly adduced as proof that the like character could be grown and preserved were Christianity clean gone. And if a few human beings could be found so constituted as to con tinue staunch, consistent, radical devotees of goodness wholly apart from faith in the unseen, the general fact, the law, might still be that a genuine right life of the spirit must be—l will not say based upon faith, an expres sion which I do not like—but in separable from faith; that a radi cal unbeliever, even should he by a wondrous chance succeed persistently in living up to his best light, could never be a good man in the strong, large, beauti ful ivay that would be possible for him were he also a godly man.—Pres. /< P. Andrews. The Incomefrom Opium. Tie British government in apolog z ing for its complicity with the opium traffic,has hitherto claimed that the income derived- from this source was necessary in or der to the maintenance of the In dian government. If this income were cut off, it was argued, the taxes upon the poor people of India would be intolerable. It begins to look as if the Lord were to take this matter into his own hands in such away as to cut off this income. For a series of years the Indian poppy crop lias been gradually failing. Last year, in Bengal,the crop was said to le the worst on record, and the out look for 1895-96 is still more un favorable for the cultivators. The Indian government may be obliged to dispense with any in come from opium. We are co-workers with God, not co architects. He is solely responsible for the specifications; we are solely responsible for sticking to them. the gooV* Any publication mentioned in this de partment may be obtained of the American Baptist Publication So ciety. 93 Whitehall St.. Atlanta. Ga. When prices are named they include postage. The Editors of the Christian Index desire to make this column of service to their readers. They will gladly ans -ver, or have answered, any ques tions regarding books. If you desire books for certain lines of reading, or desire to find out the worth or pub lisher of any book, write to them. Poems. Orelia Key Bell. The Rodg ers Co., Philadelphia. Pa. This is a neat volume of verse by an Atlanta lady. Most of the pieces in cluded have been printed in Southern papers, although latterly a wider audi ence welcomed them. The poems are above the average and give evidence of insight as well as the power of versifica tion. Especially enjoyable are the son nets. The work throughout is consci entious and growth is manifested in the years covered by these collected poems. We hope many will buy this volume for its genuine worth, and also because it represents the work of a home writer. It indicates also the creditable verses that appear in our daily papers. Manj are tempted to think slightingly of the straggling poem of the papers, but as a matter of fact some of the best of mod ern poetry has first come to us through the daily papers. The Devil’s Balance Sheet. Thad deus L Rose. Franklin Printing & Publishing Co., Atlanta, Ga. This pre fesses to review the United States with the eye of a heathen. A Chinaman is supposed to conduct a correspondence, after a visit to the Unitea States, with Mr. Rose in Ala bama Comparisons between the countries are instituted. The result is the glorification of China at our ex pense. The author evidently delights in gathering information as to all sorts of wrongs in this country. He has the figures for every disadvantageous thing On the contrary, he does not know China except by hearsay The compari sons are rarely fair and his insight is rarely more than surface deep. The book is of no value except to a consti tutional pessimist, or one who desires statistics as to the uncomfortable as pects of American life. It is evidently a scrap book warmed over. Gerhard's Sacred Meditations- Translated by C. W Heilers. Luther an Publication Society, Philadelphia. Price SI.OO. Gerhard was a celebrated theologian of the Lutherans in the early part of the 17th century. He was a professor in the University of Jena, and published learned theological works. In this volume we have translations from the Latin of his meditations, after the order of Thomas a Kempis Reflecting, of course, his theological bias and some what given to mysticism, they are de vout and helpful. The great Lutheran confidence in justification shines through them all. We can easily see how these meditations could be of help in devotion, and as a picture of early times it shows ns the theology of Luther as it came to life in piety. Sowing and Reaping. By D L. Moody. Fleming H Revell. New York and Chicago. Price 50 cts. A series of sermons on Gal. 07. There are eight in all, and every one is strong, evangelical and telling. Mr Moody's evangelistic work has equipped him 'n a peculiar way to deal with such a theme as this We believe this little book could be used to advantage by pastors in dealing with those inclined to be recklessly wild Few men, it would seem, could withstand the re lentless logic of its terrible truths As usual, pertinent illustrations abound. THE BICYCLE WILL DO MORE FOR WOMEN THAN MEDICINE. But Those who are Sick Must not Ride—A Deli cate Subject, but why Should the Truth not be Told? A Plain Talk, Backed up by Facts, Showing a Sen sible way out of the Difficulty which every Afflicted Woman Should Read. KNOW THYSELF. From the Fra, Bradford, Pa. Too few people are acquainted with the rapid advance of medical science, and too many doctors are still plodding the old 1 paths. Once it comes to pass that people know themselves, that all physicians are abreast of the world’s knowledge, much of our suffering will come to an end. Medical scientists are not delving into the depths of knowledge for the mere benefit of brother physicians, but for the benefit of the world. They place in the hands of the well man a means of keeping well, in the hands of tho sick a meansof recovery. To the parent they give the power of saving the child. Science is working for you—will you accept the proffered help ? Mrs. George Rowend, an estimable lady who resides at No. 276 East Main Street, Bradford, Pa., has cause to feel grateful towards the science of medicine. One day recently, a reporter, learning that Mrs. Rowend had been greatly benefited by the use of a new medicine, interviewed her. She stated that she had been suffering with a female trouble for many years. She had been doctored for the ailment for a long time —in fact, nearly all her life —and had never received anything more than temporary re lief. During the last three years her con dition grew worse and was aggravated by an affection of the heart. Her health was so poor that she found it almost impossible to perform her household duties. •‘I never believed in proprietary medi cines,” said Mrs. Rowend, “ but one day last fall I read an article in a newspaper which told of the cures effected by Dr. Williams’ Pink Pills, and I decided to try the medi cine. Before I had taken the contents of one box I began to feel better. The depress ing weakness which had bothered me for so many years began to disappear, and the ac tion of the heart at onee became stronger and more regular. “ I took nine boxes of the pills and I am now feeling better than 1 have for several years, and I have unbounded faith in the medicine.” Mrs. Rowend will now be able to ride her bicycle, if she wishes, without danger to her health, a thing which was impossible before her use of Pink Pills. A STORY OF PECULIAR INTEREST TO WOMEN. We have heard so much talk throughout the county of late concerning Mrs. Martha Gates, of Maine, Broome County, N. Y., that yesterday a reporter of the Binghamton Re publican interviewed her for publication, and her story, which will interest all women, is as follows: “ I was born in Hartford, Cortland County, JJgw York, forty.two years ago. I have been Ocean View Houses IN ARNOLD, Proprietor, ST. SIMON’S ISLAND, GA. ONE HUNDRED YARDS FROM BEACH. Satixin.g'. Cool Breezes. OPEN ALL THE YEAR. Rates $1.50 to $1.75 Per Day. - - $9.00 to $lO 00 Per Week. Island Steamers mike connections at Brunswick with all trains—Fare 25 c. Atlanta References : Maj. McCullum, Rev. A. C. Ward. J. L. Dickey, John W. Stokes. W. B. SauU Chattanooga References: Judge D. M. Kev, Charles Whitesides, Rev. J. H. Blalock, Dr- G. Manning Ellis, Dr. S. Eliis, Robert Morrison. : 8100 d... Bubbles. j Those pimples or blotches / i that disfigure your skin, are ' < blood bubbles. They mark < the unhealthy condition of the [[ blood-current that throws them C '' up. You must get down to [! the blood, before you can be q j rid of them. Local treatment t is useless. It suppresses, but [, i[ does not heal. The best rem- d [i edy for eruptions, scrofula, [, sores, and all blood diseases, is Ayer’s J; Sarsaparilla. Studies in the Life of Paul. Wm. H Salmon. The International Com mittee of the Young Men's Christian Association, New York City. A pamphlet of outline studies in the life of Paul It is prepared for Bible classes. It resulted from the use of a series of studies among Yale students, business men and the frequenters of Northfield. It is a practical and help ful outline that can be made of service in schools, Young People's Unionsand Bible classes It costs 15ots in papsr. We have received a similar pamphlet giving studies in Jeremiah. People with hair that is continually falling out, or those that are bald, can stop the falling, and get a good growth of hair by using Hall's Hair Renewer We hear much about “luck,” and men seem to regard it as a something occasioned by special interposition, but none ever at tempt to find it. Luck is the re sultant of labor. There is that which is neither luck nor labor, but not in ordinary walks. The mistake of a moment may be the sorrow of a lifetime. — E.r. married twenty-one years and am the mother of eight children. About two years ago I was afflicted with troubles incidental to my sex and suffered agonizing pain. The trouble continued to grow worse, until last winter I was compelled to take to my bed. I called in a regular physician, but his treat ment did not seem to do me much good and only relieved me fora little time, after which my condition became worse than before. I was confined to my bed for three months and was absolutely unable to attend to my house hold duties. 1 could hardly feed myself, so weak had I become. I had to be waited upon day and night and was a physical w reck. There was very grave doubts about my ultimate recovery. The best hope the doctor could hold out to me was that I might l« able to get around again and at tend lo my household duties after remaining in bed a few months longer. But instead of getting better I grew steadily worse. One day I happened to read in the paper about Dr. Williams’ Pink Pills for Pale People and decided to give them a trial. Imme diately after taking them and before I had used half a box I saw a marked change for the better in my condition. All this time, however, I was confined to my bed. I continued taking the medicine until I had used four boxes, and bv that time I was able to bealiout and around again. The improve ' nient has been steady ever since. lam still a little weak, but am growing stronger as fast as nature, aided by Dr. Williams’ Pink Pills, w ill let me. I have great faith in these pills and shall use them hereafter. My husband, who felt real miserable all the ■ spring, took them and they made a new man of him. I have also used them for my I daughter, aged nineteen years, who has found them very beneficial for troubles in cidental to her sex. So far as lam myself [ concerned, I consider it a wonderful cure.” Mrs. Gates has lived in North Maine for [many years and is highly respected. Any statement she makes is cheerfully acquiesced in by her friends and acquaintances. The foregoing are but two of many won- I derful cures that have been credited to Dr. [ Williams’ Pink Pills for Pale People, j Diseases which heretofore have been sup- Sosed to be incurable, succumb to this won erful medicine as readily as the most tri- I Hing ailments. In many cases the reported ; cures have been investigated by the lending I newspapers, and verified in every possible manner and in no case has the least sem -1 blance of fraud been discovered. Their [ fame has spread to the far ends of civiliza tion and there is hardly a drug store in his ■ country or abroad where they cannot be ! found. Dr. Williams’ Pink Pills for Pale People are considered an unfailing specific for [ such diseases as locomotor ataxia, partial I paralysis, St. Vitus’ dance, sciatica, neu ralgia, rheumatism, nervous headache, the after effects of la grippe, palpitation of the [ heart, pale and sallow complexions, that I tired feeling resulting from nervous pros ' tration ; all diseases resulting from vitiated humors in the blood, such as scrofula, chronic erysipelas, etc. They are also a specific for troubles peculiar to females, such as suppressions, irregularities, and all forms of weakness. In men they effect a radical cure in all cases arising from mental worry, overwork, or excesses of whatever nature. Dr. Williams’ Pink Pills are sold by all dealers, or will be sent post paid on receipt of price, 50 cents a box or six boxes for $2.50 (they are never sold in bulk or by the 100), by addressing Dr. Wil liams’ Medicine Co., Schenectady, N. Y.