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2 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.