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church officer to be found in the
New Testament. The apostles
as ministers plenipotentiary and
as inspired teac tiers, made con
verts, organized churches, or
dained their chosen officers and
instructed these churches in doc
trine and discipline, but they
never sat in legislative or judi
cial capacity over general coun,
cils, nor independent of the local
church, nor went beyond their
inspired directions. When they
died they left the churches to
govern themselves under Christ
and the Holy Spirit and the com
pleted canon of the Scriptures.
They left no successors and
hence the office of Episcopal
bishop, or pope, or priest, is
wholly abhorrent to the New
Testament ideal of church gov
ernment or of the Gospel minis
try- .
The Presbyterian form of
church government is only a
modified form of visible head
ship over the body of Christ. Its
board of elders in the local
church is simply a little episco
pal oligarchy; and the same idea
is extended to the district Pres
bytery, the provincial Synod and
to the General Assembly—all of
which assume to legislate for the
churches and to adjudicate in
matters of doctrine and discip
line. A Presbyterian Synod,
like a Methodist Conference, or
an Episcopal Convention, or a
Romish Council, smack of the
legislature and the court house;
and the whole thing is anti Scrip
tural and subversive of the lib
erties and rights of God’s local
and independent churches. Pres
byterial headship, like the Episco
pal and papal headship, has as
pired to civil supremacy and has
proven dangerous to freedom;
and John Calvin and John Knox
share in the common history of
all ecclesiastical headships as
persecutors and blood letters for
conscience sake. Even indepen
dency, when handicapped by the
infant ritt —“the root or pillar of
popery ' —has been al lied with the
State and has wielded the scepter
of theocracy and the sword of
the magistrate for the ex termi
nation of heretics. The Camp
bellite churches are governed by
local presbyteries after the man
ner of the local Presbyterian
church; but fortunately the
Campbellite has no general or
ganic power —and assumes none
There is, therefore, no danger of
Campbellite arrogation of divine
prerogatives, or of civil usurpa
tion, in.the general government
of the church. Polemically, his
hand is against every man, and
every man’s hand is against him,
but this peculiarity originates
only in his spiritual Ishmaelitish
order of being.
Now the Baptists belong to the
ecclesiastical order of the
ali, the "headless," as charged
against the Anabaptists of every
century. We have no human
head, or heads,organic illy speak
ing. We sprung, as an organi
zation, from no man, and as a
people we have no prototype un
less in John the Baptist, whose
commission and baptism we
know to be from heaven. Christ
is our Founder and Head, and we
do not take the name of even one
of his apostles. We are neither
of Paul nor Apollas nor Cephas,
but of Christ, and though we take
our name of Baptist churches,
our cognomen is the result of a
simple peculiarity by which we
became distinguished as “Bap
tized churches” —hence Baptist
churches and Baptist people.
We know nothing in our ranks as
a Pope, or Henry VIII, or Luther,
or Calvin, or Wesley, or Swe
denborg, or Alexander Campbell,
or a Joe Smith. Each of them
was the head or founder of a sect
which is stamped with the per
sonality and the doctrinal pecu
liarities of its spiritual progeni
tor. You can tell the people of
these sects by their ancestral
brogue, or venacular, or manner.
Their preachers may teach the
Bible and Bible doctrines with
more or less of orthodox or spir
itual ring, but the Truth and the
Spirit of God, besides their er
rors, take on their denomina
tional cast and their ancestral
character. The time was when
you could tell a Catholic,
or an Episcopalian, or a
Methodist, or a Presby
terian at sight, or by his speech,
or by his spirit and manner. It
is not so much the case now in
these days of denominational as
similation, and of doctrinal decay,
and of methodical competition;
but when the old school crops
out, the ancestral and denomina
tional peculiarities still indicate
their personal identity.
Baptists having no human
head, no founder nor father, this
side of Christ and the Baptist,
they have never veered from
New Testament peculiarity,
practice or manner. Ordinarily,
you cannot tell a Baptist preach
er except by his New Testament
vernacular and Gospel simplicity.
Sometimes he dresses up in a
clerical coat and vest and looks
like an Episcopalian or a Catho
lic priest; but if he is true to his
principles, his “speech bewray -
eth” him as a Baptist, who never
uses the language of Ashdod or
of Canaan, and who always says,
“Shibboleth” instead of “ Sibbo
leth,” and who never uses
“ strange fire ” in his ministra-
tions. Sometimes a student
comes out of the Seminary, or
used to, looking like and inton
ing like Dr. Broadus; but this
sort of innocent and unconscious
caricature originated in the su
perficial and unconscious imita
tion of manner, under the over
powering force of character
and of intellectual superioiity.
The boy gets over it after awhile,
and all the while he has the gen
eral stamp of New Testament
peculiarity and of Gospel de
meanor.
Jesus Christ did not want any
church head except himself.
The churches are sovereign, in
dependent and self governing
bodies with no head but Christ,
no law but the Gospel, no guide
but the Holy Spirit. A Baptist
bishop or elder, with the help of
the deacon, is nothing but the
ministerial overseer of Christ’s
local flock, which he rules only
by teaching and example. He is
neither legislator, nor judge,
much less father, founder, or
head; and he is simply an elec
tive executive in the business af
fairs of the church and a spirit
ual leader of the sheep. He is
even subject to the disciplinary
authority of the church over
which he is president; and he
recognizes his subordination to
the church as the “pillar and
ground of the truth.” Even when
greatest, he is the servant of
Christ and of his brethren for
Christ’s sake. Such men as
Richard and Andrew Fuller,
Robert Hall, John Bunyan,
Thomas Armitage. John A.
Broadus, and the like—however
mighty in leadership and in flu
ence—were but ministerial serv
ants of the churches. They
wielded great power over
the people who followed this
teaching and example; but the
least and most, insignificant body
of Christ was supreme to them in
judicial and executive authority.
Baptist churches flourish and
propagate like bee-hives, under
the leadership of the queen
whom they follow; but the bees
live together and make honey
and thrive through their indi
vidual and collective independ
ence. This is Christ’s plan. He
is the Bishop and Shepherd of
our souls; and under his sole
headship the first churches, ac
cording to means and ability,
made the mightiest headway
against the world in recorded his
tory.
Dr Whltsitt’s Book.
A Question in Baptist History.—
Whether the Anabaptists in England
practiced immersion before the year
1041. By W. H. Whitsitt. D.D. C.
T. Dearing, Louisville, Ky. Price,
JI 00.
We last week carried onr review
through the first three chapters. ,In
these chapters Dr. Whitsitt gave a list
of books bearing on Baptist history,
showing that with the exception of
Armitage, all since Evans (1802 04)
had accepted the theory that immersion
was introduced into England in 1041.
He also showed that sprinkling and
pouring had become the universal prac
tice among all denominations for years
previous to 1041, and that the early
English Anabaptists, or rebaptizers of
adults came from Holland, where the
practice of sprinkling and pouring was
general It may be stated that Dr.
Whitsitt nowhere assumes anything,but
gives for every statement the authority
from which it is drawn, definitely and
specifically. We resume our review
with chapter four:
BAPTISM AMONG THE FOLLOWERS OF
JOHN SMYTH AND THOMAS HELWYS.
John Smvth was a preacher in the
Established' Church at Lincoln, Eng
land. The date of his leaving the State
church has been represented as 1002,
but from a volume of sermons printed
in 1003, and first discovered by Dr.
Whitsitt in the library of Emmanuel
College at Cambridge, the date has
been changed to that year. After
leaving the State church he became
pastor of a Brownist or Independent
church at Gainesborough on the Trent,
where he remained actively for several
years. The church of John Robjneon,
which went to Holland in 1008 and in
1020 sent a portion of its members to
New England, was the outgrowth of
Smyth's labors.
In October or November, 1606, Smyth
and a company of his church went to
Amsterdam, leaving the rest under
the care of Mr. Robinson and Richard
Clyfton. There was already an En
glish church in Amsterdam under
Johnson and Ainsworth, but Smyth
and his followers formed a new
church, known as the Second En
glish church, the other being called the
Ancient church. Mr. Smyth fell under
the influence of the Waterland Men
nonites, and in 1608 became an Ana
baptist, and, it seems, carried all forty
of his followers with him. rebaptizing
himself. This is the earliest Anabaptist
church composed exclusively of En
glish people, and it was not in Eng
land. In a few days Smyth began to
think he had acted hastily iu thus
rebaptizing himself and then his people.
This was owing to his connection with
the Mennonites. Early in 160!) Smyth
and part of his followers, thirty one in
all, are found endeavoring to unite with
the Mennonites. While all forty had
joined him in becoming Anabaptists,
the remainder refused this second step,
among them being Thos. Helwys and
John Murton.
The Mennonites required of the ap
plicants a petition expressing sorrow for
their irregular baptism and requesting
membership. The original exists in
the archives of the Mennonite church
at Amsterdam, and is somewhat incor
rectly printed in Evans' history. In
addition, a Confession of Faith was re
quired to show that theologically they
agreed. The original in Latin, in
Smyth's hand, exists in Amsterdam,
and has been published.
Those of the church who stood out
against Smyth, and who became the
founders of the General Baptists of
England, on hearing of Smyth's appli
cation, entered a protest against his re
ception, written in Latin, and on further
request from the Mennonites, Helwys
and his friends drew np a Synopsis of
Faith, also in Latin. In March 12,
1609. Helwys and his brethren drew
np another confession in English. All
of these exist and have been published.
THE CHRISTIAN INDEX: THURSDAY. OCTOBER 1. 1896
The result was that the Mennonites
postponed receiving Smyth and his
party. Helwys and his followers ex
communicated the others, called them
selves The True Christian English
Church at Amsterdam, and preserved
the closest relations with the Mennon
ites. In 1611 they issued another con
fession called "A Declaration of Faith
of English People remaining at Am
sterdam ” Shortly after they returned
to England.
Smyth shortly after fell sick and in
1612 died at Amsterdam. His followers
continued to ask admission of the Men
nonitee, and sent forth “The Last
Booke of John Smyth, called the Re
traction of His Errors and the Confirm
ation of the Truth.” It concluded
with a Confession of Faith.
We have here four Confessions of
Faith, two from each pany. Both
parties were dealing with the Mennon
ites who have never at any time or
place been immersionists. This is dis
tinctly stated by 8. Muller, one of their
most learned men and quoted by Evans.
All their authorities agree in this.
Sprinkling was general, while pouring
was used at times. The body of Men
nonites who examined Smyth and his
followers when they applied for admis
sion,in their report expressly state there
was no difference in their baptism as to
either "foundation or form. It is also
stated that no immersion was practiced
anywhere in Holland until 1620, or
eight years after Smyth's death, where
it was introduced among the Coliegiants
at Rhynsburg, by John Geesteranus
The confessions above mentioned do not
prescribe immersion, bnt emphasize
that baptism does not apply to infants.
The chain of evidence is completed by
the fact that in 1615 Smyth’s followers
were admitted by the Mennonites, but
without repeating the baptism, it hav
ing been declared identical
After the return of the Helwys party
to England they maintained the closest
relations with these Mennonites. In
11'24 Tookey and fifteen others, excluded
from the Murtons church in London,
endeavored to unite with the Amster
dam Mennonites In the points of dif
ference discussed, nothing is said about
the act >of baptism. By 1626 Murton,
who succeeded Helwys had organized
five churches in England, numbering
about 150 persons. Becoming solicitous
to join the Mennonites, two commis
sioners were sent to Holland. A letter
set forth the five points of difference
between them The act of baptism was
not mentioned, and yet the letter stated
that the five points given were the only
differences between {them After Mur
ton’s death in 1630 his wife returned to
Amsterdam and was received by the
M nnonites on her baptism by Smyth.
It was maintained that this intimacy
continued until 1641, when Blount re
ceived immersion at the hands of the
Collegiante, when by that act, the Men
nonites being regarded as unbaptized
persons, all fellowship ceased.
Dr. Whitsitt then takes np the objec
tions to this idea that Smyth and his
followers knew only sprinkling and
pouring. This is the critical place in
the argument. The first is the docu
ment presented by Dr John Clifford,
of England, purporting to give an ex
tract from ancient records of the church
of Christ meeting at Epworth, Crowle,
and West Butterwick. In this Murton
is said to have baptized Smyth in the
river Don at midnight, March 24, 1606
This is denounced as a fabrication, and
a disgrace. It is contradicted by a
known publication of Smyth himself,
in which later than the date given he
denounces all Anabaptists, and classes
them with Papists Smyth also con
fesses that he baptized himself, and a
confession of sorrow therefor, in his
own handwriting, i« preserved in Am
sterdam. Other productionaof Smyth’s
• confess th-» ttdnj;, the nfost
important being “ The Laste
Booke,” mentioned above. The Men
nonite ministers, in correspondence on
the subject, state the same thing.
Smyth's opponents corroborate the evi
dence.
The second objection is drawn from
the case of Leonard Busher, in his
work, ‘ Religion's Peace; or, a Plea'for
Liberty of Conscience,” where he says:
"And such as shall willingly and gladly
receive it (the Word, he hath command
ed to be baptized in the water, that is
dipped for dead in water. ” From
this statement it is assumed he was an
immersionist in practice. He was a
citizen of London, an Anabaptist, who,
in 1611, with his followers was in Am
sterdam. He was in Amsterdam when
his book was written (1614). and there is
no evidence he ever returned, and as no
edition of his work has been found of
earlier date than 1646, it is not even
known where hie book was first pub
fished. He is a shadowy figure. It is,
however, a bold assumption that be
cause he believed in immersion he prac
ticed it.
The last objection is from Dr.
Featley’s Dippers Dipt, 1644. Armi
tage is responsible for the use of Feat
ley. He relates as follows:
“They flock in great multitudes to
their Jordans and Isjth sexes enter into
the Rivers and are dipt after their man
ner And as they defile
our Rivers with their impure washings
and our pulpits with their false Proph
ecies and Phanaticall Enthusiasms, so
the presses sweat and groane under
the load of their blasphemies. ” . . .
"This venomous Serpent (vere Solifuga)
is the Anabaptist who in
these later times first showed his shin
ing head and speckled skin and thrust
out his sting near the place of my resi
dence, for more than twenty years.”
The dot ted lines of course signify that
something had intervened between the
quotations. Dr Whitsitt says that nearly
three pages are thus passed over before the
passage as to " twenty years" appears.
The words appear in a connection having
nothing to do with immersion. It is con
tended that Featley simply intended to
say that the Anabaptists themselves had
been near him for twenty years. Featley
on the contrary to the above, distinctly
declares immersion to be a new thing.
The only evidence of contradiction in
his book is that occasioned by Dr. Ar
mitage's use of the above scattered quo
tation. Dr. Whitsitt cites passages from
his works that evidence the recent in
trod action on immersion. It is also
shown that the Jessey church, from
which Blunt [was sent in 1641, and
whose recorda give the date of the in
troduction of immersion, was in the
same town with Featley. His work
quoted above was the result of a debate
in this same town. Yet the records of
the church state unqualifiedly that no
one had previously practiced immer
sion. It is Inconceivable that Featley
should have thus known of it while a
church earnestly interested in the sub
ject, right in the same town, should
have been so ignorant of it. Dr. Whit
sitt denies that Featley intended any
such assertion.
With the position assumed agrees
the case of the church at Broadmead,
Bristol, where Mr. Cannes, a man of
some note, is described as a "baptized
man.” All the dates show that he
came to Bristol in 1641, but long enough
after Blunt returned to have received
immersion.
The reference of Masson in his Life
and Times of Milton, are set aside as
those of a man writing before the in
vestigations on this subject had been
published, and as one dealing with
matters only incidentally connected
with his line of research, and so simply
the traditional opinion. Chapter five
deals with
GENUINE ANCIENT RECORDS.
Here the famous Kiffin manuscript is
treated of. It is ascribed to Wm. Kif
fin, a prominent character among
English Baptists, and who left a manu
script account of his life. Until re
cently this has not been subjected to
criticism until lately, and has never
been rejected. Along side of this is
placed the manuscript record of the
"Ancient Congregation of Dissenters,
from which many of ye Independent
and Baptist churches in London took
their first rise ” This known as the
Jessey church records from Mr. H. Jee
sey, who in 1637 was pastor of this
church. These two documents are
printed side by side in the book before
us We can only give the summary of
these facts. (1) In 1688, the original
congregation, divided on the question
of infant baptism, and a new church,
still asking tq be retained in the Con
gregational brotherhood was formed,
the names being given of those so leav
ing. Many of those seceding were re
baptized. In 1638, when others were
dismissed from the Ancient church. Mr
Spilsbury was its pastor. (2) In 1640,
the Ancient church was again divided.
P. Barebone became pastor of one sec
tion who desired'to remain on the Inde
pendent foundation, and Mr. H. Jessey
going with the other section. The
cause of the separation was the con
victlon on the part of Mr. Jessey's
party that believers only should be
baptized, and that immersion only was
the proper act. (3) Mr. Richard
Blunt, who had gone with the earlier
church in 1G33, now appears again
with the Mr. Jessey's party. Consult
ing about immersion, and declaring
that “ none had so practiced in England
to professed believers," they sent Mr.
Blunt, who spoke Dutch, to the Neth
erlands, where they heard it was prac
ticed ( The Collegiante at Rhynsburg)
(4) Upon his return Mr Blunt, bear
ing letters from Mr John Batten, hap
tized Mr Blalock. Thus Mr, Blalock
seems to have been a member of Spile
bury’s church and to have immersed
them, while Blunt did the same for the
Jessey church. The Kiflin manuscript
is very definite in giving the reasons
for Blunt's missson to Holland "They
could not be satisfied about any ad
ministrator in England to begin this
practice; because, though some in this
nation respected the baptism of infants,
yet they had not as they knew of, re
vived the ancient custom of immersion.”
This all is asserted as incontrovertible
evidence taken in connection with the
previous chapters.
Chapter six give us
EIGHT MONUMENTS OF THE INTRODUC
TION OF IMMERSION INTO ENGLAND
IN THE YEAR 1641.
The first of these monuments is the
FortiethArticleof the Confession of Faith
of the Seven Congregations or Churches
of Christ in London, 1644, which says:
“That the way ami manner of the dis
pensing of this ordinance is dipping or
plunging the body under water ” For
the first time is dipping or plunging the
body under water prescribed by an En
glish Confession of Faith. This is in 1644.
three years after Blunt's baptism in
1611. The same Confession adds a
clause about the clothes to be worn.
This also indicates a newness as to the
ordinance.
The second monument is the appear -
ance of the word Baptist as a term for a
body of Christian people. The name
Anabaptist had bein resented, but could
not be shaken off J In 1644 appears the
use of the term JKitist or baptized per
sons. This, is shi
three different wfltiV published in 1644,
1646 and 1654. Never before 1644 had
this term been claimed or used.
A third monument is the baptismal
controversy. It began shortly after
1641. For a long time there had been
no controversy. But now that the new
note had been struck by Edward Bar
b «r, and a long controversy began main
taining not only the validity of immer
sion but that it was the only and ex
c usive mode of baptism.
A fourth monument is the fact that
prior to 1641 no instances are found of
churches dividing on this issue. After
1641 it was not unusual for this
to take place. In 1646 Mercurios Rus
ticus describes the condition at Chelms
ford, where a third part of the people
refuse to communicate in the church
liturgy. Two kinds of Anabaptists are
mentioned, the Old Men Or Aspersi, and
the New Men or Immersi. Other in
stances are known. There is reason to
believe that not until 1660 was the di
vision between Anabaptists and Bap
tists fully completed.
A fifth monument is found in the
final sundering of relations between the
followers of Mnrton and Helwys and the
Mennonites. Prior to 1641 they remain
ed in close relationship, and in 1626 the
English church desired to connect itself
with these Mennonites. After 1641 no
such recognition passed between them.
Toe Mennonites were thereafter consid
ered unbaptized persons.
A sixth monument is the alarm short
ly afterward manifested respecting the
effect upon health of the ordinance of
baptism. Prior to 1641 no records are
found of the existence of any such feel
ing. This would indicate that no occa
sion had previously arisen to excite this
feeling. After 1641, however, the ap
prehension became very general, and
such as men Baxter and Craddock shared
it. In 1646 Mr. Samuel Oates was tried
for his life for baptizing Anne Martin,
who died shortly after the act was per
formed. A few years later it would
have been impossible to arouse such a
feeling, and it had never existed before.
Its appearance at this stage confirms the
theory of the introduction of immersion
about 1641.
Another monument is the introduc
tion of the word "rhantize.” It became
necessary to describe sprinkling in
learned terms. In 1642 A. Ritor first
uses it in his "Treatise of Vanity of
Childish Baptisme,” London, 1642. Rev.
Christopher Blackwood, in 1644, trans
fers the word to English and shortly af
terwards it appears in an anonymous
work called "Mock Majesty,or the Siege
of Muenster.” It is declared a new
word. Thomas Blake, who favored
pouring, used it in his "Infant Baptism
treed from Anti-Christianism," London,
1645.
These are all used as evidences of the
introduction of a change in 1641, as to
the mode of baptism.
Chapter seven takes up
MR. PRAISEGOD BAREBONE.
He was a contemporary and eye wit
ness of the events under discussion, and
confirms the Jessey Church Records.
He was one of the most notable of the
Puritan party. He was a leather seller
and had a spacious private -.’welling on
Fleet street, where he preached the Gos
pel to a church. It has been claimed
that he was a Baptist preacher and the
Baptist Encyclopedia so classes him.
This is indeed a blunder, but natural
from his close connection with the Bap
tists. Prior to 1640 he was a member of
the Jessey church, but when Mr. Jessey
began to lean toward the Anabaptists
Barebone resisted him. He was so suc
cessful in his resistance that the church
was divided. It is probable Barebqpe
knew personally all the Jessey church,
including Mr. Blunt. He was early on
the track of the new practice, and bears
testimony to the change in 1641. His in
formation was adequate, and he was
closely in touch with the events. He was
so near to the Baptists that he has been
claimed by them as one of themselves.
He wrote the first treatise against im
mersion in the new controversy, enti
tled, "A Discourse Tending to Prove the
Baptisme in or under the Defection of
Anti Christ, to be the Ordinance of Je
sub Christ, as also that the Baptisme of
Infants or Children is Warrantable and
Agreeable to the Word of God, etc ”
(1642 ) Dr. Whitsitt gives a long quota
tion from this book. In this Barebone
says that "now very lately” some have
found a new defect in the old Baptism,
and that this is in the matter of dipping
rather than pouring or sprinkling. He
describee some an having been bap
tized a third time, and this be
ause of their belief in dipping.
He also says they account sprink
ling or pouring as nothing and them
selves as unbaptized unless immersed
He also states it to be a new way and
not full grown or settled This pam
phlet, it will be remembered, was written
in 1642, or the year following the im
mersion of Blunt. Taken in connection
with the Jessey Records the testimony
seems very conclusive.
This treatise seems to have met a
speedy reply from Richard Blunt him
self. This work has not been recovered
and all we know of it is found in a reply
to it by P- B, or Barebone in 1643. In
this he taunts Blunt with the newness
of his dipping, and assigns as the cause
of Blunt's labors for immersion that "it
is new and the man is mightily taken
with it.” He also charges Blunt with
denying the baptism of ail the Reformed
anil Separated churches and also of all
other Christian 0 , either Reformed or jet
in defection only those two or three
excepted ‘that have within these two or
three years or some such time been to
tally dipped for Baptisme.” Blunt it
seems had also taunted P. B. with be
longing to a church unheard of until
within 200 years, and to this Barebone
replies: "Well; 200 years is some antiq
uitie. more than two or three years,such
as is the descent of total dippers in this
kingdom ” It will thus be seen that
Barebone does not take immersion for
granted, but it was a new thing and he
even gives the time, two or three years,
that it had been practiced. All this is
from a man who has been claimed as a
Baptist, a man of ability, and a figure in
the contemporaneous history of his
times.
Chapter eight gives
SEVEN BAPTIST WITNESSES.
Edward Barber is the first of these.
He published in 1641 “A Small Treatise
of Baptisms or Dipping, Wherein is
Clearly Showed that the Lord Christ
Ordained Dipping for those only that
profess Repentance and Faith." In this
Bartier handles two propositions : that
dipping, and not sprinkling or pouring,
was ordained by Christ as the act ot
baptism, and that believers, not imma
tore infants, were the proper candi
dates. More space is given to the sub
ject of infant baptism. In this pam
phlet it is claimed that there is a gen
eral ignorance of true baptism or dip
ping as instituted by Christ. It is de
clared to have been the practice of the
primitive churches. He speaks of the
wonder "that the Lord Christ should
raise up mee a poore Tradesman to de
vulge this glorious Truth to the World's
Censuring.” He also argues for the
right to revive the ordinance when it
has been "destroyed and raced out
both for matter and form ” In his
argument he proves dipping, and while
afterward arguing on the question of
adult assumes or takes- fol
granted the immersion he has just
proved. Bartier's testimony is in ac
cordance with the theory of 1641 as the
date when immersion was again taken
up in England.
A. R. is the next writer among these
new English Baptists who defended
Dr. Featley has indicated that A. R
may’ be A. Ritor. His work is entitled:
"The Second Part ot the Vanity and
Childishness of Infant Baptism” (1642).
He explains why it was tnat all were
deceived on this point of baptism for so
many years. His explanation is that
until Luther's time all Christendom, ex
cept here and there a few, was swal
lowed up in Popery.
Thomas Kilcop, one of the brethren
who subscribed the Confession of Faith
in 1644, published A Short Treatise of
Baptisme, wherein is declared that only
Christ's disciples or believers are to be
baptized (1642). In replying to the
argument of Praisegod Barebone that
they lacked an authoritative dipper, he
proceeds to argue that the Scriptures
that give a warrant to erect a State
church, give the same right to erect
baptism. He concedes the point of im
mersion being lost, but argues for the
right to set it up again.
Rev. Henry Dennein 1645 wrote a re
ply to Dr. Featley and Mr. Marshall
He gives testimony indirectly to the
question involved. As do also John
Mabbatt, 1644, and John Tombes, 1652.
This is the testimony of Baptist wiQ
nesses.
Chapter nine cites
SOME OUTSIDE WITNESSES.
Witnesses neither Baptists nor immer
sionists. Besides Dr. Featley the first
considered is Robert Baillie, 1646. In
this he claims dipping as a yesterday
conceit of the Anabaptist, and a new
invention. He also saj-s the Old Ana
baptists, or those over the sea have never
yet considered the question of immer
sion, but still sprinkle. Among the Ana
baptists of England he charges it was
only’ taken up ‘ • the other year. ”
Ephraim Pagitt, 1645, is the next.
His work describes the '' Hereticks and
Sectaries of the latter times.” In de
scribing the "Plunged Anabaptists.”
These he says have a new crotchet that
all who have not been plunged or dipt
under< water have not been baptized.
William Cooke. 1644. In discussing
dipping he refers to those practicing
it as new dippers and brings up the
question of dress when being baptized.
All of which seems to show the recent
setting up of the rite.
Chapter ten is
FOR GOOD MEASURE.
It cites various references given by
Dr. H. M. Dexter in his “ True Story.”
As these are merely corroborative we
pass them by for the present.
tlu
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
answer, 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.
The Development of Doctrine in
the Epistles. C. R. Henderson,
D.D, American Baptist Publication
Society, Atlanta and Philadelphia
Price 50 cts.
One of the series of Bible Hand books
for Young People. As such it will be
useful, although it is somewhat ad
vanced for any but trained pupils. It
consists of a discussion of the Epistles,
followed by a grouping of their teach
ing as to certain truths. Texts are
quoted to support each conclusion. We
think Dr. Henderson has the wrong
idea of the kingdom of Gcd, and that
he makes the text support a theory
rather than the theory arise from the
text. As an example, he quotes passages
evidently referring only to a church in
its fellowship, as supporting his theory
of a great social unity among men.
There is too much assumption along
this line. Otherwise, we think the book
sound, so far as we can see. The idea
of furnishing such books for young
people is a most excellent one.
Heaven Every Day; or. Common
Sense Christianity. Thoe. F.
Seward. Thoe. Whitaker. New
York.
The author ot this book is. we be
lieve, a Swedenborgian. He is also the
originator of a scheme of Church Union,
or Christian Union, based on the mere
acceptance of Jesus as a mere teacher.
We believe his theory one of the most
dangerous because one of the most sub
tle. He shows his peculiar ideas all
along. We would take exception to
h's sub-tit)* - . "Common Sense’ 1 Chris
tianity must be Christianity just as
Christ and his apostles taught it, not as
one imagines he would like it. Com
mon sense, when dealing with truth,ac
cepts it in its greatness rather than cut
it down to the measure of its own rea
son. There are a number of good
things in this book, but altogether it is
not safe, nor of particular value.
Tyne Folks. Joseph Parker. Flem
ing H. Revell Co. New York and
Chicaga. Price, 75 cents.
lan MacLaren started the fashion of
preachers giving in story form the peo
pie among whom they have labored. It
has long been said that prea 'hers did
not understand human nature. The
great popularity of these books shows
a recognition on the part of the masses
that this is a false idea The best side
of people they do know and the good
side is as much a part of human nature
as the bad Joseph Parker here gives
ns eleven delightful sketches of the
folks on the Tyne. Most of them are
dissenters and go to the Independent
Chapel, bnt they are most lovable, hum
ble people. All such books do good and
sweeten lives. We trust we shall have
more of them This one will be found
among the best.
Ups and Downs of Youth Rev.
Len Y. Broughton The Wharton
<k Barrow Publishing Co , Baltimore,
Md. Price. SI.OO.
A series of sermons by the pastor of
Calvary Baptist church, Roanoke, Va.,
on the pirable of the Proiigal Son,
These sermons were preached in Roan
oke and drew great crowds. They are
Rheumatism that Cracked
the Swollen Flesh.
The Most Wonderful Cure from this Disease,
'' in Modern Medical Annals.'
Is There Anything to Compare in Misery and
Suffering With It.
From the Cnronicle, Chicago, 111.
It was four years ago next month that
Mrs. M. M. Hoyt, who lives at 2429 Went
worth Avenin-, came to Chicago. She was
at that time bed-ridden, suffering from in
flammatory rheumatism and not able to
raise her feet from the floor. One of the
best physicians in Chicago treated her here
three weeks but was unable to effect even
relief. He gave up her case, believing
nothing could he done for her and that she
had but a few days to live.
In speaking of her sufferings and the re
lief and permanent cure efleeted later she
says: " When I was five years old I was
taken down with inflammatory rheumatism,
but after a comparatively short time it pass
ed off, and 1 was free from all its symptoms ;
until I was fourteen years old. Then I had
another attack, of which I was cured, and
did not have a sick day until four years ago
Christinas afternoon 1892.
“I had lived twenty-six years in Luding
ton, Michigan, and fourteen years in Man
istee, Michigan, both towns being situated
on the lake. The weather in both places is
even more damp, more raw and in winter
colder than it is here. In Manistee for many
years I conducted a dressmaking establish
ment which I carried on until I was taken
sick. I knew all the prominent people in
Manistee ami it was hard for me to close my
business an<l leave al I the people I had known
there for years. My four children, all of
whom are married, lived in other States.
One daughter lived in Chicago and being
advised to change climate I came here. The
attack on that Christmas afternoon came
without warning. I was suddenly taken
with chills and rheumatic fever, which grew
worse day by day. Manistee physicians did
all they could for me, but I was helpless in
bed until the end of May 1893. The physi
cians advised me to leave the shores of the
lake and especially Manistee. I took their
advice and came to Chicago.
“ Rheumatism was in my hands, my feet
and my head, in fact it was all over me be
sides having heart failure. I could not
think of leaving my chair. I was unable to
comb my hair, 1 was practically helpless at
the time’ I came to Chicago. Do you see all
those white scars on my hands? Well, let
me tell you how I got them. My hands be- |
came fearfully swollen with the rheuma- I
tism and were smooth and shiny just like a
piece of glass. The skin by the swelling
was stretched to such a point that it burst
wherever you see the scars and from the
wounds came water for quite a long time.
My sufferings were almost unbearable, and
I tried the treatment of one of Chicago’s
oldest and best physicians. I took his medi
cine for three weeks, but only grew worse.
I became so nervous that I could not sleep
and my stomach became so weak, whether
from the strong drugs or my general debili
tated condition I know not, but it was diffi
cult for me to retain any solid food. He
gave up my case and advised me to send for
my husband.
“ I knew by that advice, that he did not
give me much longer to live. Instead I
went to one of my daughters who lives in the
southern part of Indiana, in Elnora, Davis
County, where her husband, Asa Haig, was
one of the prominent merchants. I believed
the climate there, being away from the in
fluences of Lake Michigan might help me.
I had been in Elnora about one week, not
feeling anv better, when one day I received
from my daughter in Chicago three boxes of
Dr. Williams 1 Pink Pills for Pale People,
telling me in her letter that she had read in
a newspaper of the wonderful cures they
had effected. That she had gone to the wo
men the newspaper spoke about and found
them and they told her every word said
about them was true. She pleaded that I try
these pills and perhaps I would find the ■
same benefits. I did not hesitate, as any-|
thing that promised relief, let alone a cure I
was only too glad to try. I commenced tak-1
ing them, two pills three times a day.
“For eight months past I had not been ■
able to comb my hair, dress myself or walk, 11
IT’S CURES
THAT COUNT.
Many so-called remedies are
pressed on the public attention
on account of their claimed i
large sales. But sales cannot 1
determine values. Sales simply ~
argue good salesmen, shrewd i
puffery, or enormous advertis- '
ing. It’s cures that count. It
is cures that are counted on by 1
Ayer's Sarsaparilla. Its sales '
might be boasted. It has the
world for its market. But (
sales prove nothing. We point *
only to the record of Ayer’s ,
Sarsaparilla, as proof of its '
merit: ,
50 YEARS
of cures. :
on well selected themes, show much
care in preparation, and are very sug
gestive in treatment. We think it a
very helpful book to put in the hands of
young people. It contains much mate
rial of a kind to be helpful to preachers
contemplating sermons along a similar
line.
The Teaching of Christ Concern
ing the Future Life. Rev C. H.
Pendleton. The First Text-Book
in Comparative Religion Wm.
Ashmore, D.D Moab Balak’S
Petition. Rev. C. P. Mitchell.
Keep Sunday. Henry F. Colby,
D D American Baptist Publication
Society. Price 5 cts each.
These are cheap and useful tracts,
tastefully bound and well printed.
Each serves a purpose. The first is
helpful theologically, the second meets
a great need just now when the fad of
the equality of all religions is in the
air. Moab Balak is a very pointed tem
perance allegory. Dr. Colby’s ‘' Keep
Sunday” is a tract on the general sub
ject of Sunday observance, of rare ex
cellence. It is the production of a man
of great good sense and conservatism.
He believes in Sunday however, even
in the old-fashioned way.
The Secret of Guidance. F. B.
Meyer. Fleming H. Revell Co.,
New York and Chicago. Price 50
cts.
Still another volume from this pro
lific author It deals more specially
with Mr. Meyer's belief in the " rest of
faith.” Among all the experiences of
high life theories, none excels Dr. Meyer
in power and sensibleness. He and
Dr A. J. Gordon had much the same
order of mind.
The Salvation Army proposes to send
out ambulancs at night in certain dis
tricts of New York, to pick up drunken
men who are slumbering in quiet cor
ners or leaning against lamp posts.
They will be taken to an Army Shelter
to sober up.
and had to be fed during all this time like a
: baoe. Well, the first pills I remember dis
tinctly, I took on a Sat unlay, and the follow
ing Monday I found this improvement;
namely, my nerves seemed to be firmer and
‘my pains less. 1 wish to state that at this
time, for the last four months I had not slept
over an hour at a time, had suffered so great
ly front nervous prostration, to the extent that
the least noise would completely upset me
and make me shake like one having the ague.
This Monday evening I was sitting in my
chair, and bear in mind, my daughter’s house
was full of company making more or less
noise, all tending to keep me nervous. With
all that I commenced to feel easier, a strange
and quieting feeling 1 had not experienced
since that Christmas afternoon I was stricken
down. I called to my daughter and said,
‘ Ada, I don’t know what has come over me,
I feel so restful and actually feel sleepy, I
think I will try to go to sleep.’ I could see
that she was surprised ami pleased. Imme
diately she undressed me and put me to bed.
“ I slept soundly from 9 o’clock till 1
o’clock in the morning, and that mind you
with a house full of people. I remained
awake but a short time, feeling better than I
had tor months, and went into a sound sleep,
never waking till 7 o’clock in the morning.
It was very not down therein August, but
from that time I slept and rested well. Then
I felt and saw an improvement gradually go
ing on. The first thing I noticed was, that
the swelling in my hands was going down,
and after several weeks assumed their natur
al shape, and the tightly drawn skin, which
looked like glass disappeared altogether as
well as the pain. Before this time w hen
ever I tried to close my hands my finger
joints would crack and the same cracking
sounds I heard when I bent my elbows or
tried to raise my arms as high as my shoul
ders. All this left me and also all the fierce
rheumatic pains all through my body. I
came back to Chicago entirely cured, feel
■ ing hale and hearty, and that after having
used the miraculous Pink Pills of Dr. Wil
liams’ for about four months. I suppose I
had taken during these four months about
one and a half dozen boxes.
“It is now over three years ago that all
’ this happened, and I have never felt better
lin my life. You can see for yourself that I
am pretty spry on my feet. I have no pains,
no aches nor anything that would suggest to
me now, the terrible time I had then. There
is another thing I wish to say in regard to
the Pink Pills, which to me signifies a great
deal. That is when the weather changes,
from extreme heat to extreme cold, or from
dry weather to raw, damp, chilly weather,
as we had the past two weeks, and have every
little while in Chicago all the year around,
I feel twinges and little pains in my shoul
ders or in my arm, or perhaps it may be in
my side, all I have to do is to take a few of
the pills for a day or so and they take every
indication of those pains away.
“ With the exception of the periods when
the weather is frightfully miserable, I have
not taken any pills since I was cured. And
the pills I have taken since have not been
for my old trouble, but simply for colds
which have tried to settle in some parts of
my body, and which the pills have instantly
driven but. I also wish to state that the pills
have cured my heart trouble, and in fact I
am in perfect health in every respect.”
(Signed.) Mrs. M. M. Hoyt.
Sworn to and subscribed before me this
22nd day of April, 1896.
A. F. Portman, Notary Public.
Dr. Williams’ Pink Pills for Pale People
are a specific for troublespeculiarto females,
such as suppressions, irregularities and all
forms of weakness. They build up the blood,
and restore the glow of health to pale ana
sallow cheeks. In men they effect a radical
cure in all cases arising from mental worry,
overwork or excesses of whatever nature.
They are manufactured by the Dr. Wil
liams’ Medicine Company, Schenectady, N.
Y., and are sold by all druggists at 50 cents
a box cr six boxes for $2.50.