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2 which we cannot now explain. Why the great Father should choose some, and not all, or why he should choose one, and not another, we know not; but wedoknowthat he is infinitely wise and good, and therefore with profound confidence in his perfect rectitude, we can say from our hearts, “Even so, Fa ther, for so it seemed good in thy sight.” De. Mercer’s social qualities were such as to make him a most interesting conversational ist. Though strong in his will and firm in his purpose, yet he was never overbearing or abrupt in his speech, but always gentle and respectful to those around him. He sat among them as if he was «one of them, apparently unconscious of his influence over his associates, who were willing to be silent that they might hear him talk. In this connection it may not be out of place to mention an in terview which I had with Bro. Mercer only a few years before his death. It was in Macon. A meeting was in progress or had just closed. It happened that I and two or three others met Bro. Mercer at the house where we dined. In the afternoon a little circle was gathered on the veran dah, with him as the center of it. I wish 1 could report all the words that fell from his lips on that occasion, but that is impos sible at this late day. I remem ber, however, his telling us an incident in his own experience, many years before, when he was on a preaching tour through the destitute regions of Northeast Georgia. It was usual in those days for two ministers to go together on su:h excursions. Bro. Mercer had with him on the occasion re ferred to, Rev. Thomas Rhodes, who was an able preacher and at that time very popular. One of their appointments was far up among the mountains. They knew not the place, nor did they know the people. Their aim was to preach the Gospel to those who were almost destitute of it. When they reached the place they found no meeting house— It was literally in the wood. But ths people had made prepara tion for them as well as they could. They had cleaned a large space by removing the un derbrush and cutting off such lower branches 'of the trees as were in the way. Rough seats, made chit fly of logs, were also provided, and last of all, they had prepared a neat stand for the preacher. This was covered over with boards so that the preachers at least, might be sheltered. These facts indicate that there were, around that far off mountain, some who were eager to hear the Gospel. And accordingly that grove was tilled with a large congregation. The preachers took their places on the stand. But as they looked out beyond the audience they dis covered a dark and angry cloud rising high above the horizon. The people sat looking towards the stand. The cloud was behind them. They seemed not to have noticed it. After a brief consul tation, the preachers agreed to leave it to the people, whether they would prefer to risk the rain and hear the preaching; or give up the preaching and seek shelter in the nearest houses. Almost, if not quite unanimously, they said if the preachers were will ing, they preferred to risk the storm and have the preaching. Accordingly the services were opened. On such occasions both ministers were expected to preach; “and,” said brother Mer cer to the little circle in the ve randa, “at that time we were both long w’inded.” So a two hours’ service,at least, was before them. The leading brother had hardly gotten fairly under way then the rain began. Itcamedown in a steady, copious, protracted shower. But there was no con fusion in the audience. When thoroughly drenched, they rose quietly to their feet and stood with outstretched necks and with their eyes fixed upon the speak ers. The clouds at length pass ed over, and the meeting was closed. It was but a part of that itinerant labor which in the early decades of the century filled Northeast Georgia with Baptist churches. 563 S. Pryor St., Atlanta. Baptist Position Stated and Contrast ed—The Proper Place of Baptism. BY G. A. LOFTON, D D. ▼ I. Upon this point has hung a world of controversy; and in the settlement of this point half the serious difficulties in the way of Christian fraternity and union would- be removed. The mode of baptism became the subject of controversy only after the 15th century—immersion being the universally acknowledged Scrip tural form of baptism, by all Christian sects, up to that period, and sprinkling for baptism being the exception, as a matter of con venience, or indifference in the case of the sick Before and since that century the subject, of baptism was a matter of contro versy and conflict. Both the mode and subjects are subject to controversy now, and will con tinue to be such until the mil lennium. The most important part of the controversy, however, lies in the place or design of bap tism A misconception of the mode of baptism is not half so bad as a mistake in its design and place in the Christian sys tern. 1 had rather sprinkle and pour for baptism, in the right placs and upon the proper sub j eel,than be an immersionist,with baptism in the wrong place and for a wrong purpose. The form of baptism is highly important in the light of its teaching and sym bolism; but the place and design of the ordinance, perverted, lead to the most serious of evils. Romanism puts baptism before salvation and in order to salva tion. So of high church Episco pacy, Campbell ism, Mormonism and the like, which hold to the doctrine of baptismal remission and regeneration. Presbyterians, Methodists, Congregational ists and others also put baptism be fore salvation; and with some differences as to the purpose of infant baptism, hold modified views as to infant regeneration, or infant relation to the kingdom of Christ. The Campbellite and Mormon repudiate infant bap tism, but they baptize the adult believer in order to the remission of sin and the regeneration of the soul. They too put baptism be fore, and in order to, salvation, and join with the Romanist and other Pedobaptists in misplacing baptism and in giving it an im proper design. This is the heresy of the second century which gave birth to baptismal regeneration, and out of which in the latter half of this century, sprung the doctrine and practice of infant baptism. At the close of the fifth century the infant rite became a law under the leadership of Augustine, who, with other fathers, held that under the-curse of “original sin,” the infant, as well as the adult, would be damned if it should die without baptism. Rome never pretended to find infant baptism in the Bible, but inferred it as necessary under the dogma of baptismal regeneration, in view of original sin. Protestant Pedo baptists retained the rite as re ceived from Rome; but they have tried 1o infer its institution as a substitute for circumcision, under the theory of church identity through both the Old and New Testament dispensations. Many learned Pedobaptists have given up the idea that there is an ex press or implied authority for infant baptism revealed, in pre cept or example, in the New Testament. Immersion, while a peculiarity of the Baptists in all time,and as brought down by them through the centuries without change, is nevertheless a peculiarity of Campbellites and Mormons, and was once a peculiarity of the Romanists. The church at Milan has never Changed under the de crees of Catholic councils, which made immersion and affusion alike indifferent as to practice; and the Greek Catholic church also has never changed from im mersion. The distinctive pecu liarity of the Baptists as to bap tism lies in the place and design of baptism; and this peculiarity gives to Baptists a significance in the mode of baptism which no other denomination of importance can claim. Romanists and Pedo baptists, even when they im merse, must exclude the death, burial and resurrection symbol ism of the ordinance, or else they must repudiate their sprinkling and pouring ; and Campbellites and Mormons, who hold to this symbolism, must confess that they bury thebeliever in baptism to kill him to sin and to raise him to spiritual life. Nobody on earth but a Baptist immerses under the normal idea that a man must die before you bury him and raise him from the dead; and that baptism is only the '‘like ness" of death and resurrection. After all, baptism—immersion— according to its true symbolism, is a peculiarity which belongs alone to Baptists; and above all, as already said, Baptists alone claim the peculiarity of its proper location and design. To get more clearly at the dis cussion. Baptists put baptism before salvation; and they place upon its meaning the simple de sign of symbolizing and declar ing, externally, the fact be forehand, of our internal union with Christ by faith and of our fellowship with him in his death, burial and resurrection. The Bap tist position is that the blood of Christ must be applied to the soul before the water of baptism is applied to the body; that be lief in Christ must come before the church is entered; that we must first be related to God by regeneration before we can be subject to his ordinances, or be related to his institutions. Spir itual life must exist before nor mal action; and filial obedience to God must be preceded by filial relationship to God. The blood of the lamb was shed and sprinkled upon the door-posts of Israel in Goshen—before Israel proceeded to the Red Sea bap tism unto Moses in the cloud and in the sea; and this is the precise THE CHRISTIAN INDEX: THURSDAY, SEPTEMBER 10. 1896. type of our baptism unto Christ in the order of blood before water. The bloody altar of sacri fice proceeded the laver of water before entering the Holy Place. Noah and his family were in a state of “grace” with God before entering the Ark; and the Ark, which is a type of Christ, was entered and the door shut of God before the baptism of the flood. The figurative salvation by water, spoken of in the bap tism of the Red Sea and of Noah’s Ark was preceded by the typi cal salvation of grace and blood; and what is true of all the types of salvation first, and baptism afterward, is true of the great anti type of salvation by grace, through faith in Christ, and sym bolically followed by water bap tism. The great error of ritualism in reversing the order of salvation first and baptism afterwards, consists in changing a figure into a fact—in catchirig at the shadow for the substance —and in making grace to depend upon physical obedience. Baptism is a figura live washing away of sin, a figu rative remission of sin a figura tive birth —a figurative burial and resurrection —a figurative declaration of a series of great facts; but it is not the facts it symbolizes and declares, nor does it produce the facts it sym bolizes and declares. On ac count of the resemblance of the ordinances to the things they signify, this greatest blunder of the centuries has been made. Well did Augustine say: “Had the sacraments no resemblance to the things whereof they are sacraments, they would not be sacraments But inconsequence of that resemblance, they take most frequently the names of the things themselves.” Upon this principle it has been well said that passages like John 3:5, Acts 2:38, Titus 3:5, Heb. 10:22, 23, are to be explained “as par ticular instances of the general fact that, in Scripture language, a single part of a complex action., and even that part of it which is most obvious to the senses, is often mentioned for the whole of it, and thus, in this case, the whole of the solemn transaction is designated by the external symbol.” Hence the awful error of ritualism in literally confound ing the symbol with the thing symbolized, or in putting the symbol for the thing symbolized. The Baptists baptize Chris tians; the ritualists baptize sin ners in order to make Christians. This is sacramental perversion and reversion of the order of re lationship between salvation and its symbols; and it is clearly un sjriptural. Josephus, a contem porary with the New Testament writeis and characters, gives good testimony in favor of the Baptist view as understood at the time. In his Antiquities, 18:5:2, he saysof John’s baptism: “Baptism appears acceptable unto God, not in order that those who were baptized might got free from certain sins, but in order that the body might be sanctified, because the soul beforehand had already been purified through righteousness.” What, in this respect, was true of John's bap tism is true of Christ’s baptism; and this is the reason why Bap tists baptize. Baptism is pri marily the act, not of the admin istrator, but of the believer bap tized; and it is based upon the profession of a spiritual change already wrought in the soul of him upon whom the command of Christ first terminates. “He that believeth and is baptized” is God’s order. There can be no such thing as baptism to any one until discipleship is reached. By faith we become the children of God since by faith we are justi fied; and by baptism we pro fessionally put on Christ since formally we are baptized into Christ. It is the badge of dis cipleship—but not the producer of discipleship. Infidelity in Fiction. MARIA LOUISE EVE. The mind of the average novel reader is not. analytical. It is merely passive and receptive. He reads to kill time and rest the mind from itself. It is not the intellectual faculties that are called into play, so much as the heart and emotions. This throws great responsibility upon the writer of fiction. Others may take the outposts, but he has the key to the citadel. How are the novelists to day keeping that trust? They have been endowed with an uncommon measure of imagination and sympathy. Many are taking these gifts and using them to deny the hand that gave, often to deride the giver. For if there is one tendency more mark ed than another in the imagina tive literature of the day, it is a subtle species of infidelity that finds its way into the minds of unthinking people, unawares to themselves, and all the more dan gerous that it is not always pat ent. It comes in such good com pany, it is so disguised in plausi ble pretexts, it is so smothered in roses, that it passes unchalleng ed. It is the deadly asp that is hidden under so much of the cur- rent fiction of the hour. For these novels go into the hands of thousands of greedy and undis criminating readers. The favor ite vehicle for conveying the un wholesome leaven is zealous hu manitarianism. It is the religion of the day with the rejecters of Christianity. Sometimes, it takes the shape of social reform. But in what ever guise it comes, the love of humanity is such a beautiful trait that it overcomes all obstacles in the mind. Philanthropy is such an admirable ttiing that there is nothing to be said against it. Any thing that looks to social reform, or a higher moral standard, is bound to be recognized as elevat ing in its character. Accordingly, the leading char acters of these books are always zealous reformers and lovers of their fellowmen. When their broad humanity and high moral attributes have fairly enlisted the sympathy of the reader, and not till then, the cloven foot appears. In most of the novels that ride the current of popular favor to day, when a broad-minded, large hearted humanitarian has been launched on the story, it is safe to look for the declaration that creeds are far too narrow for him. This means that he rejects the revelation of God in his Word and the atoning sacrifice of his Son Rejecting for themselves the light and grace that come from a source divine, they would lift the world to their own level. This is the sum of perfection that is presented in the gospel of hu manitarianism. There may be one or two side characters, weak enough to hpM by the standards of revealed religion. But they evidently share the pity or con tempt of the author. Even a book containing so much that is admirable as the “Heav enly Twins,” is hot without this taint of infidelity. It is hardly conceivable that a writer who could create the beautiful char acter of “The Tenor,” would be capable of th* flings made here and there at parts of the revealed Word. Said an excellent woman to the writer recently, “I think the ten dency of the book is good.” Yes, in many things. But reverence for the revealed Word is not among its terf&iings. Os “Ships Jthat Pass in the Night," a wjAan of more than of unim peachable orthodoxy, said to the writer, “But ‘Little Brick’ gave some good advice to a dying man, did she not?” She gave him this advice: that she believed we would have another chance and make better use of it. If that was good advice, or if there was any wise consolation in it, she gave him “good advice.” In “Marcella,” while the story is devoted to social reform and religion is very lightly touched upon, yet, as might be expected, the author of Robert Elsmere could not wholly keep sacreli gious hands off of Holy Writ. Yet, by the estimate of the Sec retary of the New York Library Association, “Mai’cella” ranks first of the best twenty-five books of ’94 to be added to the village library. The bread minded, creed-ig noring philanthropist whois such a favorite with these latter day unbelievers, continues to appear with unfailing regularity. In a new story of Australian life that is attaininng some popularity the same role is enacted. It becomes somewhat monotonous. In delightful contrast to novels of this order are stories like “The Little Minister,” by Barrie; “Heather and Snow,” by George MacDonald, or “Beside the Bon nie Briar Bush,” by lan Mac- Laren. The strangest part of the whole matter is that so many good peo ple fail to discern the difference between the books that place the Koran, the teachings of Buddha and the Bible on the same level, and those that teach Christianity. To some minds of amiable and unthinking people, the good alone is apparent, the evil passes unrecognized. They see the high moral standards and the broad philanthropy that are patent on the surface, while the hidden rock of unbelief is undescried. They do not perceive that the fruits of Christianity are made to grow upon barren stalks. So these books that laud virtue and deny its source, go, approved, into the hands of the average reader, who may not discriminate so wisely. What shall stay this withering touch of unbelief upon the plas tic mind of youth, or the passive and receptive faculties of the habitual novel-reader? It is a deadly upas tree that scatters its fruit broadcast over the civilized world. Whatever the shade or kind of unbelief, it is all infidel ity. Some would accept the God of creation and deny the God of revelation. All agree in the dis position to rule Christ out of his kingdom. Unless we would weaken the faith that is feeble, warp the minds that are weak and poison the fountains where the youth of the nation stoop to drink, our public and private libraries should be weeded of all books that teach infidelity in any form. Public favor is not a sufficient passport. We should “try the spirits, whether they be of God.” Augusta, Ga. For the Index. A Story. The Sequel and a Lesson. by xx. In January, 1882, I wrote a let ter to the Baptist Record. I have it in a scrap-book. This story is told : “Some years ago A. received an invitation from B. to assist him in a protracted meeting. A. con sented, went, and preached to B.’s congregation, but found no life or spirituality about the church or people. One day, after preaching, the two took a long walk into the woods, when, far away from other people, the old friends became communicative. B. said with deep emotion: “A., we don’t know what we are do ing. Our preaching amounts to nothing. The book we call the Bible is so mystified and unset tled in its teachings and so un certain in its authenticity, that I can’t tell what we are to do. or what is to become of us. I feel like abandoning the ministry and taking up another profession.” A. the visiting pastor, replied: “Whatever uncertainty may have been awakened in the minds of some people about the teach ings of the Bible, by Dr. Toy’s lectures, there is a part of it which I know is true, because I have tested it. I have felt it. That part contains the plan of salvation, and I do not intend to throw it away, even if there are difficulties in regard to the rest of it. That part which Ido un derstand is the part I need to preach,and it is all you need. So we may as well let Dr. Toy’s doubts give us no further trouble. Let us continue to preach the glad tidings and trust God for his promises.” This is the story as I heard it fourteen years ago. B. continued to preach for a few years, but drifted further and further away from the truth. He became a confirmed doubter. He joined the Unitarians, finally became an avowed infidel, and spent the last years of his life in ridiculing the blessed Gospel of grace, and was laid in an infidei’s grave, with the burial of a mere beast. I knewß. well. He had a brilliant mind and all the mental qualifications for accurate and profound scholarship. But the preaching of the cross was to him foolishness. The other pastor of the story returned to his work with faith undimmed. He knew whom he had believed. With the strong grasp of a living faith, aid a mind fully as vigorous and quite as well trained as the other, he was yet satisfied to tru-t like a little child. His subsequent career has been brilliant and suc cessful. He is now one of the foremost pastors in America. This is the sequel. THE LESSON we may derive from the story is this: Stick to the Bible, believe it implicitly everywhere. Under stand it as you can, but believe it always. Do not allow the speculation of scholars to disturb your faith in the Book. You know that the part you need is true, because you have tested it in your own experience. And even if Dr. Whitsitt should succeed in proving that no adult was immersed in England for 132 years previous to 1641, what odds would it make? There were plenty of adult immersions re corded in the Scriptures. There have been plenty of them since the days of the apostles, and there was quite a considerable part of the earth’ ssurface not in cluded in the island of Great Britain during the time referred to, and the Bible tells of the bap tism of none except believers and of no baptism except immer sion. The question for you to decide, my dear-brother, is not whether your ancestors in the faith always did exactly right, but do you do right? and is your church doing right in accord ance with the Scriptures? The Scriptures require that the churches should support those who minister in the Gos pel. The Scriptures require that you should send or take the Gospel to the whole world. -Are you doing your part? Is your church doing its part? If you obey the Scripture as your only rule of faith and practice, you must do your part in the work of preaching the Gospel to every creature. Religion the Best Educa tor —Religion quickens the in tellect as truly as the conscience. It prompts to many and diversi fied efforts for others, and thus imparts breadth of mind and a valuable development of one’s powers. It likewise supplies new motive, and that the highest, and one having a personal quality also, the motive of affectionately and reverently serving the Al mighty. Furthermore, it sug gests the best uses of knowledge when gained. It keeps constantly before the mind the great truth that knowledge is more a means than an end in God’s sight, a truth which students who are not Christians very often overlook or never learn.— The Congregational ist. Three Sermons.—Cheered by the presence of God, I will do a the moment, without anxiety, act cording to the strength he shall give me, the work that his prov idence assigns me. I will leave the rest; it is not my affair.— Fenelon. No man or woman can really be strong, gentle, pure and good without the world being better for it.— Phillips Brooks. If we had lost our own chief good, other people’s good would remain, and that is worth trying for. Some can be happy. I seemed to see that more clearly than ever when I was most wretched. 1 can hardly think how I could have borne the trouble if that feeling had not come to me to make strength.— George Eliot. Any publication mentioned in this de partment may be obtained of the American Baptist Publication So ciety, 83 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. Recent Research in Bible Lands. Edited by Herman V. Hilprecht. JohnD. Wattles & Co., Philadelphia. Price, $2 00. Some time ago the Sunday School Tinies published a series of articles by experts along these lines. These arti cles have been collected in this book. They are strikingly illustrated and the type and mechanical execution are un usual But beautiful as the book is the contents are of the greatest interest. In these sketches we have the work of ex ploration described to us as well as the results flowing therefrom. The general subject receives attention in the first ar tide on "Oriental Research and the Bi ble.” Then articles on the Mounds of Palestine, Exploration in Babylon, Re searches in Egypt, Discoveries and Re searches in Arabia, and the Hittites fol low. Leaving the Old Testament for toe New, t: e last two articles treat of Early Greek Manuscripts and New Light on the Book of the Acts The last is of peculiar interest. From this bare summary o' the scope of this book an idea can Ire gained of its value. It is a subject of surpassing interest. A map is also included and the indexes are full and complete. Abetter present for a preacher it would be hard to find. It has both beauty and value The Forum. September. The Forum Publishing Co., New York City. Price, 25 .cents *3 00 a year. The Chicago Convention receives treatment in two articles, both by those oppos»d to it. An article on Early and Recent Currency Legislation also bears on the question of our time. We have rarely read a more thrilling paper than Mr. Clarence King's "Fire and Sword in Cuba.” It gives an account cf the be ginning of the campaign and recites the early victories of the Cubans. If this paper gives the true state of things Cuba's freedom is not far off. Anti t >xin Treatment of Diphtheria a Pro nounced Success,” by Dr. W. P. North rop, will be read by others than physi cians. The writer is careful but very pronounced. Interesting aricles on Dr. Whites Warfare of Science with Theology, and Cardinal Manning and his biogiaphies are of interest. The latter is by a Roman Catholic who does not relish the recent official biography. Review of Reviews. September. Review ot Review Co., New York City. Price, 25 cents. $2 50 a year. The political situation receives the principal attention this month. In the Pro s resAot the World, the editor re views the situation very fully, and we think with great insight and force. "The Three Vice-Presidential Candidates and what they Represent." by Theodore Roosevelt, is of great interest. He does full justice to our Georgia candidate, Thos. Watson. “The Populists at St. Louis” is very fair and appreciative The most valuable article is that on “Would American Free Coinage Double the Price of Silver in the Markets of the World." Dr Chas. B. Spahr takes the affirmative, while Prof. J. Lawrence Laughlin, of Chicago University, takes the negative. Prof. Laughlin is gener ally regarded by the free silverites as one of the ablest and fairest of their op ponents. We have yet to see a more valuable discus-ion than this. It is worth getting the Review for. The re maining departments are as usual. Scriptural Sanctification vs. En tire Sanctification. J. M. Wea ver, D.D. The First -and Seventh Day Con troversy. A. S. Worrall. The Baptist Book Concern, Louisville. Ky. Price 5 cents each. These are both excellent tracts. That on Sanctification will be found more than useful. The other is of use where the Seventh Day heresy is prevalent. They cost little enough for pastors to get them just to have around. The Outlook The Outlook Co., New York. Price, SIOO a year, This is the illustrated magazine num ber. It deals with "Li Hung Chang and General Grant.” "In Moody and Northfield,”/ The Higher Life of St. Louis” and "The Institutional Church ” We have no better edited or readable paper in this country than the Outlook. These special numbers simply empha size its excellencies. 5 POOP fe Pilgarlic, | ® there is no need for you n to contemplate a wig S 5 when you can enjoy the x 6 pleasure of sitting again s " under your own “thatch. ’ ’ s- You •can begin to get S' your hair back as soon v as you begin to use s | Ayer’s | s Hair Vigor. 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