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as infanta of Jewish families were
circumcised, so the infants of be
lieving parents should be bap
fixed. All very pretty; but the
inference has no foundation in a
single precept or teaching of
either the Ohl or the New Testa
ment. There is no passage which,
directly or indirectly, legislates
u|MMi tl'ie subject. The Bible says
nothing about the church being
the same, under different forms,
in both dispensations; ami it no
where intimates that baptism is a
substitute for circumcision. To
become a law under such condi- i
tions infant baptism must have
New Testament authority in pre- j
cept or practice, based upon the j
distinct declaration that the !
church has always been tin* same ;
and that baptism comes in the
place of circumcision. On the
contrary, the New Testament ex
cludes the practice under a dis
tinct law for believers' baptism;
and all the inferences to the eon
trary of such a practice are ex
pn'Rsed in the very nature of the
personal ami voluntary relation
ship of the church to Christ and
in the positive declaration that
the Gospel is "new wine” in new
bottles —not in the “old" .Jewish
“bottles" of legalistic and ritual
istic shadows. The kingdom of
Christ is a kingdom of personal
believers —voluntary subjects—
spiritual members who are re
quired to bring up their children
in the nurture and admonition of
the Lord and so lead them to
Christ and then to baptism ami
church membership.
The whole great curse of ecclc
siastical Christendom lies in the
establishment of divine laws ami
institutions by inference upon
the liberalistic theory, in some in
stances, that God has left his peo
ph* not only to their own methods
of work. Iml of organic and cere
monial ecilesiastieism. Boman
ism claims, through divine ap
pointnieiil and spiritual infalli
bility. the whole massive and
complicated machinery of the
papacy through the inference that
Christ's language meant Peter as
Pope, the church on the Kick.
Peter, as the < 'hur< h of Koine.
Peter received his commission for
this work when Christ said to
him: "Feed my sheep; feed my
lambs!” Hence began that vice
gerent assumpt ion of God's pow er
which has ever since held God's
Word as not only subject to any
inference Koine wanted, but sub
ject to papal infallibility which
could interpret it, mid to it, or
take from it as suited the pur
poses of Koine. Komanism, how
(•ver, is not tin* result of liberalis
tic construction of God's Word so
much as of falsi* and deliberate
inference ami construction for a
purpose; but this was the first
in the direction of conflict
with the great fundamental max
ini of the Baptists: “The Bible is
the only and all sufficient rule of
faith ami practice among Chris
1 ians.”
The Methodists boldly ami
openly plant themselves upon the
liberalistic ideal that God lias left
his people to pursue any ecclesi
astica) polity best suited to the
conditions of society, in the con
serration and propagation of the
Gospel. They claim that their
organization is of men. directed
by divine providence. They have
no "thus saith the Lord" for their
form of episcopacy, their orders
of the ministry, or their legisla
tive and judicial conference; but
they so liberalistically construe
God's Word as leaving them to
the privilege of their own pecu
liar methods, organization and
operation; but this, like Koman
ism. is directly opposed to the
Baptist interpretation, or strict
construction of the New Testa
ment church, with its govern
ment, offices, ordinances, duties
and operations, as clearly set up
in the Gospel, in its congrega
tional and independent form. So
of other denominations that have
set up extra scriptural church
organizations, offices and ordi
nances to suit their peculiar poli
ty. Lutherans, Episcopalians,
Presbyterians and others fall
more or less under the same head
as Methodists, all of which are
modifications of Komi*, and refor
mations which have directly or
indirectly followed from the
movement of the sixteenth cen
tury. Some of these denomina
tions claim even a new revelation,
or illumination, from God in the
providential establishment of
their peculiar ecclesiasticism;
but this assumption is in viola
tion of the theory that the Bible
is the sole rule of faith and prac
tice among Christians, and that
il has laid down an authoritative
pattern for church organization,
office, ordinance and government.
Not only has a liberal and elas
tie theory of interpretation, or
construction, of God's Word pre
vailed in the realm of the posi
tive, but in the realm of the
moral, of divine truth and law.
Rationalism has well nigh played
havoc with the doctrinal and pre
ceptive authority of the Gospel:
and even among those considered
orthodox, half truths, which mean
whole lies, have gone very far to
make theology a mere kaleido
scope which turns to make any
shade or pattern of belief accord
ing to the predilections of the
different and conflicting creeds of
men. HyperCalvinisin may be
considered too strict a construc
tion of the Gospel plan of salva
tion; but Armininnisni, Pelagian
ism and rationalism simile oil'and
shade down theology until Christ
and Christianity become mere
shadows. Election and predesti
nation, original sin and substitu
tional atonement, regeneration
and justification, sanctification
and final perseverance —salvation
by grace—are themes scarcely
recognized according to Scriptu
ral presentation among the
masses. Liberalism has battled
for a theology that conforms to
reason and inner consciousness
until the Bible no longer inter
prets itself; and the Holy Ghost
is charged with the multifarious
inconsistency of teaching our
minds and hearts in the direction
of every honest conviction, how
ever variant from every other
form of belief. Even among Bap
lists we find the leaven of open
communion, of Arminiitnism, and
even of rationalism, working in
some quarters; and, as in Eng
land. Baptists shall sooner or
later have to revolt from the
"down grade" movements of the
day. We should be liberal, but
not liberalistic, in any direction;
and the only hope of Baptist per
petuity and power is to stand
upon a strict, but not a narrow,
construction of God's Word.
In conclusion, let Baptists re
member that the gale is strait
and the path is narrow which lead
to life; and the truths, principles
ami practices of the Gospel eon
form Io the gateway and pathway
of salvation. We dare not be any
broader than Christ; and we dare
not deflect from his narrow path,
as we dan* not enter any but his
strait gale. Salvation is by elec
tive grace, however unpopular the
I rut h or Ihe fact; and no man can
come to liod except through
Christ, as no man can come to
Christ except the Father draw
him. This is old fashioned the
ology and old time religion; and
all t in* loose liberalism and rotten
rationalism in the world should
never wrench the Baptists from
the Pauline construction of salva
tion by grace, of justification by
faith, of regeneration by the Holy
Spirit, of sanctification through
spiritual development, of the
final perseverance of all saints,
of the actual resurrection from
the dead, of the final judgment,
of the eternal damnation of the
w icked, and of the eternal glorifi
cation of the redeemi d.
DR WHITSITT VS. BAPTIST HIS
TORY.
BY W A. JARRF.L. DD , AUTHOR OF
BAPTIST CHURCH PERPETUITY.
We now come to chapter VII. of
Dr.< WhitsWt’s 'hooft **Eight 'Monu
ments of the Introduction of Immer
sion Into England in the Year 1641.”
His first is the Confession of 1644
having defined baptism to be dipping.
All the reply this calls for is. Dr.
Whitsitt can as well prove immer
sion a “new" tn.ng by any Baptist
Confession that has since defined bap
tism to be immersion. To do so it is
only necessary to assume the point
he has set out to prove—that immer
sion at the time of writing the Con
fession is a "new" thing. When I
come to examine the Confessions it
will be seen that immersion was in
previous Confessions. Even if im
mersion was in no previous Confes
sion, as well say, “If sprinkling and
pouring had been in use it is very
hard to understand why it should not
have been in any of the previous Con
fessions,” as to say, "If immersion
had Veen previously In use. it Is very
hard to understand why it shomd not
have been required in any of the pre
vious Confessions." As to the Con
fession “specifying the manner In
which it is to bo performed." that
the President of a great Theological
Seminary cannot see that this was
done only to silence the slanderers,
who left "unturned no stone" to make
I the people believe that the Baptists
I were a licentious set, baptizing people
I “naked," is strange. Ix*t him go
I back and read the reasons they gave
j for writing their Confessions.
Dr. Whitsitt’s next “monument" is
I "the name Baptist came into use short
ly after 1641.” As the German Bap-
I tists of to-day are called "Wledortauf
j er.” from weider. meaning anew, and
' taufer, meaning Immerse, to prove by
■ their name that they do not immerse,
! and if they ever lose the weider from
j their name, to prove, thereby, that
1 they lost it in beginning to immerse
would be the argument that Dr.
Whitsitt here uses, Pedobaptists, be
lieving in affusion and infant baptism,
to them, Baptists are as much Ana
baptists as they ever were; and. con
sequently, in the early history of New
England, and in Germany to-day. are
i “Anabaptists," They may have come
to be called Baptists because their op
ponents almost wholly ceased to im
merse. or, they may have got the
name from, the influence of their pro
test against the name Anabaptist.
However this may be. they certainly
did not lose the "ana" from their
name because of their having become
immersionists.
Says Dr. Whitsitt: “An eighth
monument of the change from sprink
ling and pouring is found in the word
‘rhantize,’ which appears then to have
first come into use in English. When
it first began to be denied that sprink
ling was baptizing, it became neces
sary to declare in learned speech just
what it might be." But while Dr.
Whitsitt’s argument is correct, the
application he makes of it is wholly
unjustifiable. The term rantize. at
the time of its origin, was used wholly
or mainly by those who poured for
baptism, in their war against sprink
ling. Thus said Blake, an affusionist,
in 1644: "I have been an eye-witness
of many infants dipped and I know it
to have been the constant practice of
many ministers in their places for
many years together. Those that dip
ped not infants did not use to sprinkle
them; there Is a middle way between
these two. I have seen several dip
ped; I never saw or heard of any
sprinkled, or (as some useu to speak)
rantized. Our way is not by spersion.
THE CHRISTIAN INDEX: THURSDAY. OCTOBER 29. 1896.
but by perfusion; not sprinkling drop
by drop, but pouring on at once all
that the bowl contains." Dr. Wall at
v. ibutes the change to the Puritan
clergy, whose deference to Calvin's
authority led them to adopt sprinkling
in accordance with his f >rm, adopted
1545. Baxter said In 1650: “I may
say, as .Mr. Blake, that I never saw a
child sprinkled, but all that I have
seen baptized had water poured on
them. • • • • • From that time
onward sprinkling pushed pouring
out of t..e way.”—Armitage, pp. 429,
433. Had Dr, Whitsitt, therefore,
have said. “The word rantize is a
monument of the change from sprink
ling to pouring," he would have been
true to history and would properly
have reflected on sprinkling, the last
invented substitute for baptism, in
stead of having perverted history and
have reflected on the historical char
acter of the blessed bride of Jesus
Christ. With Armitage (see “Teach
ing of the Twelve Apostles,” by
Schaff, p. 52) I have here replied to
Dr. Whitsitt’s rantize "monument” ar
gument, because it is but really a rep
etition of his baptize "monument ’ ar
gument.
Dr. Whitsitt says: “Another evi
dence of the introduction of immer
sion in 1641 is contained in the fact
that before that time no instances are
found where churches were divided on
this issue.”
In reply to this: The divisions
were not among Baptist churches;
they were confined to those who were
breaking off from affusionist sects.
In evidence of this I submit the ac
count mentioned on p. 82 of Dr. Whit
sitt’s book. There the reader wm find
the "Jessey Church," a Pedobaptist
church, divided Over the action of
baptism, among other causes of di
vision. Page 96 of Dr. Whitsitt’s
book is full of evidence of Pedobap
tist divisions over the action of bap
tism. Thus, on tnat page we read:
"One congregation adding to their in
fant baptism the adult baptism of
sprinkling; then not resting therein,
endeavoring to add to that a dipping,
even to the breaking to pieces of their
congregation.” W. H. King, D.D., of
London, after carefully searching in
the British Museum, replies: “The
assertion that the introduction of im
mersion produced separation among
our Baptist predecessors is one for
which, so far as 1 have been able to
discover, there is not a particle of evi
dence.” Even Dr. Whitsitt acknowl
edges this in effect, for he says: “In
some cases it 'broke to pieces the con
gregation,’ while in others it resulted
in the formation of 'Open Baptist’
churches, some of which still remain
in England as a monument to the
introduction of immersion.” (p. 97.)
Yes, doctor, they remain as a monu
ment of the introduction of immer
sion among Pedobaptists, as they were
becoming Baptist churches Just as
every case of the change, whether in
the case of an individual or of a
church, now made, is a "monument”
of the change of a Pedobaptist indi
vidual or a Pedobaptist church into a
Baptist. But who would imagine that
a President of a great Baptist Theo
logical Seminary could ever be found
using this to prove "that none of the
Anabaptists (Baptists) of England
during the period mentioned were im
mersionists?” (pp. 47-48.) Do not let
the fact that, as a taunt and reproach,
Baptist enemies sometimes called that
part of Pedobaptist churches which
were in process of auopting Baptist
views, "Anabaptists’—a thing done
even now, in the taunt to one of their
number when coming to the light, by
telling him, "Why, you are getting to
lie a ducker- you are a Bluest!”—
making you think there Bap
tists. As these Pedobaptist entireties
came over to the truth, as in all ages
during tin* Romish apostacy, and now
it was by the aid of already existing
Baptist churches they became Bap
tist. But please spare us the pain of
seeing this set down, by Baptists, as
Baptists practicing affusion. The fact
that Baptists were never divided over
the action of baptism proves it was al
ways practiced by them —never "intro
duced” among them.
In the persecutions and suppression
of speech to which Baptists had been
so long subjected and the liberty
(mentioned by Dr. Whitsitt on p. 6 of
his book) granted them in 1649, fol
lowed by the consequent Baptist agi
tation, we have the explanation of the
“alarm” against Immersion endanger
ing the lives and the health of the
people.
To the masses of the people the se
crecy of Baptist worship, forced upon
them by their persecutions, had pre
vented their being known. Conse
quently, as soon as they began to
push their views and practice on the
people, taking advantage of the ig
norance of the people, their enemies
slandered them as “baptizing people
naked,” as causing, by immersion,
apoplexies, lethargies, palsies, and all
other comatose diseases. But if the
dead could move in their graves, to use
this as a proof that Baptists were
once affusionists, is enough to cause
Hamilton, Kant, Mill and McCosh to
turn over in their graves.
The examination of chapter VII. of
Dr. Whitsitt’s book cannot, therefore,
be better concluded than that it is a
"monument” to the folly of attempt
ing to prove that Baptist churches
were once apostates —adopting the old
Romish practice of affusion for bap
tism.
We come now to Dr. Whitsitt’s
chapter VIII.. in which he imagines
he has, in Barebone's words, “irre
fragible proof.” that "no ingenuity of
he mind can overthrow,” that Baptists
once practiced affusion for baptism.
To this I cannot better reply than
through W. H. King. D.D., London,
who, with the original documents be
fore him. has spent several months
Investigating this question in the Brit
ish Museum:
“It is this fact that furnishes the
right clue to the statements of Mr. P.
Barebone. A careful reading of his
book has fully convinced me that the
citations Dr. Dexter has made from
it in the True Story of John Smyth,
which were copied by Dr. Whitsitt
in his article, in The Religious Herald
do not refer to Baptists. Internal evi
dence proves clearly that it was writ
ten by a Pedobaptist with strong con
victions in favor of the validity of in
fant baptism, and was specially ad
dressed to members of Brownist. or
Separatist churches, because of strong
tendencies among them towards anti-
Pedobaptist and Baptist views. Its
hill title is, 'A Discourse tending to
prove the baptism in or under the
defection of anti-Christ to be the or
dinance of Jesus Christ, as also that
the baptism of infants or children is
warrantable, and agreeable to the
word of God.' The date on the title
page is 1642. He maintains that
though there was a grave defection
from the truth in the Romish church,
which he calls anti-Christ, yet that
defection did not invalidate the in
fant baptism received from and
through that church. In the preface
he states his purpose in these words:
"i ae things held forth and maintained,
to wit, the baptism under the de
fection to be the ordinance of Christ;
and the baptism of the seed of believ
ers to be of God's will and appoint
ment.' His main argument is that if
infant baptism received through the
Romish church be not valid it must be
because in the ages of the defection
the church perished out of the world
and so Christ must have become a
'Widower.' But one asks, what has
such an argument to do with Baptists
whose whole conception of the author
ity for baptism is of a diametrically
opposite kind?
"Here, by the way, there is an in
structive example of Dr. Dexter’s
method of quotation. The first part
of his citation is utterly misleading
for he breaks off and puts an ‘etc.’
in the middle of a sentence. I will
quote the whole sentence, disregarding
Dr. Dexter’s italics (which are not
Mr. Barebone's) and instead will put
in quotations the words he has omit
ted, and then let any reader judge
how far his citations are trust
worthy. t
" ‘But the ’ way of new baptizing
lately begun to be practiced by some,
supposing themselves, and so others,
not to have been baptized with the
baptism of Christ, hath no ground
“for its practice but the cessation of
the church and baptism with it, as
>ot remaining in the world.” ’ (Pag? 3).
“Then after a few sentences not
material to the present point, he con
tinues: 'But till this also be believed
that the estate of Christ’s church and
baptism, by which the matter is dif
ferenced, is nowhere' else to be found
remaining in the world, there is no
ground for this practice of raising
baptism by persons baptizing them
selves,’ (page 4). Dealing with tne
question whether the defection in the
Church of Rome has nullified the in
fant baptism received from it, he
says: 'But if an error do make a
nullitle, as it is most sure it doth not,
not though the error should be great,
then may the baptism in and under
the defection, be amt remain God's
ordinance notwithstanding all the er
ror, or errors, that attend it, or are
in it. And so indeed it doth, so as
there is no need of the new way never
heard of in tne Word of God, namely,
of a person baptizing of himself,
ipage 11).
"So that 'the way of new baptizing
lately begun to be practiced by some’
has nothing whatever to do with im
mersion or Baptists, but relates sole
ly to the question whether a man, dis
satisfied with the baptism he received
in infancy, has an authority for re
baptizing himself! Strange as it may
seem to us now, that was a question
anxiously discussed in the Brownist
and outer Separated churches. A
large proportion of the quotations In
regard to a 'New Baptism' from this
early literature, erroneously referred
to immersion, relate solely to this
point of a new authority for baptism.
Dr. Whitsitt’s citation given above
from Mr. J. Tombes is an example.
“In the portion of this discourse
cited by Dr. Dexter, Mr. Barebone
says: ‘And so partly as before in re
gard of the subject, and partly In re
gard of so great default in the man
ner: They not only conclude, as be
fore sayd, nullity of their present
Baptisme and so but address them
selves a third time after the true way
and manner they have found, which
they account a precious truth. The
particular of their opinion and prac
tice is to dip.’ There is nothing im
probable in this, for it is not an un
known or unusual thing for
a in re
.. ...cl.idilallv
But observed
this could true of one who
was, or had been, a member of a Pedo
baptist church and had received his
first baptism in infancy. In Dr.
Whitsitt’s citation from the treatise of
Nathaniel Holmes, ‘A Vindication of
Baptizing Beleevers’ Infants,’ there is
a similar statement. 'One congrega
tion at first adding to their Infant
Baptisme the Adult Baptisme of
sprink.ing; then, not resting therein,
endeavouring to add to that a dipping
to the breaking to pieces of their con
gregations.' Does Dr. Whitsitt main
tain that before 1641 Baptists sprinkled
their babies? He must, if he holds to
the relevancy of these citations, for
this thrice-repeated baptism could not
possibly take place in a church which
held and practiced believers’ baptism
only. The assertion that ‘the intro
duction of immersion also produced
separations among our Baptist prede
cessors’ is one for which, so far as I
have been able to discover, there is
not a particle of evidence. That dis
cussions about baptism produced com
motion, division, and even severance
in Pedobaptist congregations, these
two citations from Pedobaptist writers
most distinctly prove.
“It will thus be seen as clear as
noonday that Mr. Barbone’s discourse
was addressed to waverers in Pedo
baptist churches. Suppose a case
which is not altogether imaginary. In
some Pedobaptist churches in this
discussion and inquiry as to the
true nature of baptism. and
some members go to the length
of repudiating infant baptism
and arrive at the conclusion that be
lievers’ baptism by immersion is the
only valid baptism. The minister of
such a church might preach every
word of Mr. Barebone's discourse, and
probably would use many of the ar
guments. He might, and probably
would, affirm his own firm belief in
the valiuity of infant baptism, ex
press his surprise that any one should
not lie satisfied with the baptism re
ceived in infancy, and should think it
necessary to have a new baptism; be
come mildly sarcastic as to the per
versity of some who had got another
new notion into their heads that they
could not be properly baptized unless
they were dipped. And he might go
farther, as Mr. Barebone does, and hint
that, in his judgment, public baptism
by immersion is rather an indecent
exhibition. Have not such statements
been made from Pedobaptist pulpits
over and over again? But what sane
man now would infer from state
ments made in such circumstances
that immersion must be a new thing
in Baptist churches? And yet thia is
precisely the position In regard to
Mr. Barbone’s discourse.
"This interpretation is strengthen
ing. by the fact that Mr. Barebone does
mention Baptists in his preface. This
is how he speaks of them: ’The op
posite part in regard to this discourse
are commonly called, by a nic-name
put upon them, Anabaptist, some of
which are my loving friends and ac
quaintances, whom I would not dis
please. but rather please; whom I envy
not, but love.’ A plain hint that his
discourse is not intended for them.
And so in the discourse itself he
neither mentions nor alludes to them,
and certainly he does not imply by
word or hint, in either the preface or
the discourse, that they had changed
their practice in regard to the mode
of baptism. Dr. Dexter’s quotation
from Mr. Barbone is. therefore, an-
other example of the uncritical, mt to
say unscrupulous, fashion in which he
piles up citations which appear, at
first sight, to indicate the newness of
immersion, but which, when carefully
examined, are clearly seen to have no
reference to it."
Says Dr. Christian: "I have not
space to go largely into the subject,
but I point out some Instances where
authors have been unfairly dealt with.
The first is ‘Fralse-God-Barebones,’
or simply P. 8., as his name occurs
in his books. Even the extracts as
they occur in his book are not in
strict accord with the original. The
quotation from the second book of P.
B.’s is taken by Dr. Whitsitt from
Dr. Dexter. I have at hand the origi
nal of these books in official copies of
and also the original printed form. In
his first book P. B. was not discussing
the newness of dipping, but a proper
administrator for baptism. If Dr.
Whitsitt had read the whole book he
would have known this. In the para
graph preceding the last one Dr. Whit
sitt gives from P. B.’s first book, which
has been carefully omitted. P. B. says:
'The Romanists, some of them, and
the ignorant Welch do use dipping,
(p. 14.) And in his second book he
asks if his dipping were learned from
the Romanists and Welch.” (p. 40.)
But inasmuch as Dr. Whitsitt closes
this chapter with a citation that he
thinks so strongly in his favor that
he puts it in italics, I will close this
article by giving it a notice —I aim
to let no argument of the doctor pass
unnoticed.
Further, in referring to Barber’s
book, he cites the taunt: "The church
P. B. is a member of was unheard of
within these 200 years,’ and replied:
‘Well, 200 years is some antiquity,
more than two or three years, such as
is the descent of the total dippers in
this kingdom.’” Says Dr. Whitsu..:
“This passage confirms and clinches
what Mr. Barebone had reported in
the previous book.” Replying to this:
To make it mean that Baptist dippers
were “new" in the kingdom (1) wou.u
make Barebone contradict himself, as
he has just said: “The Romanists,
some of them, and the ignorant Welch,
do use dipping.” These had been long
in the kingdom. (2) It would con
tradict the fact that dipping was then,
at least to some extent, yet existing
in the Episcopal church. (3) It can,
tnerefore, allude to only dipping as
having been recently adopted by se
ceders from Pedobaptist churches —or,
at most, it is a reckless statement ut
tered in the goading and the heat of
the controversy. A fourth conclusion
may be made, viz., that Bareoone
made the statement from ignorance of
the Baptists—which lie certainly was.
But the fact that Barebone was not
discussing dipping among the original
Baptists precludes the last conclusion.
I mean by "original Baptists” that
there certainly were Baptists in Eng
land long before loose existed who
became so by coming out of Pedobap
tist and being organized into Baptist
churches. Thus, coming out of Pedo
baptist churches and being organized
into Baptist, their former associates
delighted in taunting them with being
' new” dippers. The fatal error of Dr.
Whitsitt is his anxiety to make out
a case and, like the "higher critics”
of Germany, appear original and inde
pendent. The very fact that so wise
a controversialist as Barber taunted
the reformed Pedobaptists with not tie
ing 200 years old shows that he did
not regard the Baptists and immer
sion as “new" and that, therefore,
Barebone should not be understood as
Dr. Whitsitt construes him. In here
and elsewhere, so often seeking to
prop up his interpretation with such
phrases as "all this harmonizes to a
nicety with the Jessey Church Rec
ords,” the doctor unwittingly acknowl
edges the weakness of his testimony.
If the “Jessey Church Records”
have, as Dr. Whitsitt has so confident
ly (?) asserted, what need to introduce
and dwell so long on this other testi
mony; if this other testimony is near
so strong as Dr. Whitsitt would have
us believe, why does he about twenty
times recall his witnesses into court
to make sure the testimony of his
other witnesses? After closing this
chapter with the boasting statement
laat he has here made out his case so
that "no man can gainsay it.” the
doctor gives yet two more chapters
of confusion to wade through. This
we will resume in the next number.
But as the doctor there continues to
follow the tricky Pedobaptist, Dexter,
the reader may safely conclude there
is no fresh food in Dr. Whitsitt’s book
for him.
Hot Springs. Ark.
the
■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 colnmn of service
to their readers. They will gladly
answer, or have answered, any quee
tions regarding books. If yon desire
books for certain lines of reading, or
desire to find out the worth or pub
lisher of any book, write to them.
Joseph Hardy Neesima. A Sketch
of the Life of the Founder and First
President of Doshisba University,
Kyoto, Japan. By J. J. Davis, D.D.
Illustrated. Fleming H. Revell Co.,
New York and Chicago. 12 mo.,
cloth, 31.00.
To every one at all familiar with
the story of Christian missions in Ja
pan, Mr. Neesima’s name is a familiar
one, but probably many even of such
persons have never seen a story of his
life and work. Dr. Davis, who was his
fellow worker in the establishment of
the great Christian University in Jap
an in the earlier days of mission work
in that wonderful land, has told this
story with all the enthusiasm of one
who loved the man, appreciated the
worker and recognized the true genius
of the man of destiny—for such Mr.
Aeesima was. The story of the runa
way Japanese youth, who, at the risk
of his life, stole away from his native
land to search for truth in a strange
land that he might give it to his peo
ple. and who found it, embraced it,
and, carrying it back, placed it on a
sure foundation for his people, reads
like some charming romance. And as
one reads it the romantic interest
deepens, while, at the same time, the
hand of God is as clearly seen direct
ing the movements of the hero as ever
that hand was seen in the life of David
or Saul of Tarsus.
We cordially urge every lover of
missions to secure and rea- this book.
Through Egypt to Palestine. Lee S.
Smith. Fleming H. Revell Co., Chi
cago and New York. Price $1.25.
A book of travel in the region given
in the title. It is interesting and use
ful to any one about to take such a
journey. The illustrations are excep
tionally fine.
A Cycle of Cathay, or, China, South
and North. By W. A. P. Martin,
D.D., LL.D., President Emeritus of
the Imperial Tungwen College. Il
lustrated, Fleming H. Revell Co.,
New York and Chicago. s2.vo.
One scarcely knows how to give ex
pression to the charm which this book
possesses. It is China and the <,m
nese described by a man who has
lived among them for forty-five years,
has seen them in all the phases of
their many-sided character, has taken
part in the great events which have
marked the history of the great nation
for the past half century, and who
knows how to tell what he saw and
hearu and did. No book that we have
read on the Chinese has presented
that interesting people in so clear a
light. There are no long descriptions,
wearisome in their detail, but there is
life and action. One sees the people,
and the people from the lowest in the
scale of Society to the dignitaries
about the throne, and sees inem as
they lived, moved, talked, acted. This
is one of the missionary books which
will be found deeply interesting to a
casual reader, even one not a Chris
tian. while it is of deepest interest to
those who delight to trace the onward
movements of the kingdom of God.
A boy in the home has spent hours
upon it, while we waited for him to
lay it down that we might read.
Sweetheart Travelers. S. R. Crockett
Fred A. Stokes Co., New York. Price
$1.50.
This is described as “a child’s book
for children, for women and for men.”
it is well described. A more delignt
ful book for children or for lovers of
children we have not seen. A tricycle
ridden by the father and the sweet
heart (little daughter) gives the jour
neyings that furnish much of the ma
terial; but life indoors and out of
doors, as a bright, live little girl can
make it, bubbles from its pages. It is
tender and heart-softening. The hu
mor is delightful and no little infor
mation comes from the keen remarks
of the little woman who knows all
about birds and plants. We hope The
Index readers will make it a fire-side
book to be read aloud, and loved to
gether.
Theodore Ernest; or, the Heroine of
Faith. American Baptist Publica
tion Society, Philadelphia. Price
50c.
It is not our purpose to give any
review of this well-known book whicu,
for so many years, has presented its
unanswerable argument for the truth
concerning New Testament baptism.
But we take occasion to call the atten
tion of our readers to the very cheap
edition which has been put out by the
Publication Society and to suggest to
pastors, Sunday-school superintend
ents and teachers, and to parents as
well, that they could not make a bet
ter investment of half a dollar than
to procure this book and put it in the
hands of young people. They will be
delighted with the story and find the
truth. This is a well printed, well
bound book of 450 pages, and Is pub
lished at 50 cents.
The Art Amateur. October. Mon
tague Marks, New York. Price $4.
This publication is of rare interest
and value to art lovers who are yet
but amateurs. It does not aim 'at the
artist class, but lays emphasis on the
many in home and school of art-lov
ing instincts and taste. Here are the
departments; Gallery and Stud.o; The
Home, Wood-carving. China Painting,
Embroidery and Needlework. In ad
dition each number contains two col
ored art plates and any number of
designs-for decoration' of various
kinds. We venture to suggest the spe
cial appropriateness of this magazine
as a present. It will be a constant
T4J " O t« VT IT IS JUST AS EASY, and a heap more
| sensib i e to use a n tt i e care i n the se-
DAVBCHAIUEB3 lection of materials when having paint-
riH^ T ° CK|>it, ‘ b “ r,fh I mi? done and secure the best result as it is
ECKBTMX » i to take chances and use m xtures of which
• y° u know nothin g- To be sure £ ett ‘ n £
3ROOKLTK |
= Pure Whit e Lead
SOUTHERN ,
3HIEMAJ * h examine the brand (see list genuine brands).
colueb -J a shade or color desired can be easily ob
MISSOCBI i 3 . . - . z' > 11
bzdbsai. i 3l tained by using National Lead Co. s brands
sojthebj J o f p ure White Lead and Tinting Colors.
JOHN T T.KWI3 & BROS CO
Philadelubi*. Pamphlet giving valuable information and card showing sample*
MORLIY . of colon free; also cards showing pictures of twelve houses of different
SALEM Cleveland. designs painted in various styles or combinations of shades forwarded
Salem, Maa. apon application to those intending to paint.
cdkxeu. Bt i NATIONAL LEAD CO.,
KENTHCEY J U1 , „ 1 Broadway, New York.
COAL! COAL!! The Best on Earth.
THE VIRGINIA & ALABAMA COAL CO,
Miners and shippers of beat domestic and steam coals at lowest prices. From our Atlanta yard
we deliver beat coal, correct weights and give prompt attention. Send in your orders.
J. W. WILLS. Manager.
PHONE 396.
It 1$ Prt-tiDiOfOt Id The Everett is the calf
Artistic Toot Quality. W XFSi
F I I I the pleasing effects of the
If not for sale by your 4 Guitar and Mandolin, Os
local dealers write us for ™ Harp are produced at will
Catalogue and Prices. of performer.
f CHICAGO, 1893
„ . ....>. . . Augusta, Ga... 1889 and 1891
Receivefl Highest Award i «“»”• <*•
Montgomery, Ala., 1889.
ATLANTA. 1895.
And numerous other Fairs and Expositions.
The Electrophone is a simple device, cannot get out of order and
actually preserves the hammer felts and adds to durability of the. Piano.
THE JOHN CHURCH CO.,
CINCINNATI, or CHICAGO
Atlanta Office—99 PEACHTREE STREET.
J. C. A- I. VA.NIBL,,
DEALERS IN
. . . J&ndJincjs, Qtc.
Boot and Shoo Uppers a Specialty.
i Woman’s Writes j:
Believe in Woman’s Writes?
1 p Os course we do. Who could J
help it when women write such .] >
' £ convincing words as these: ([
U “For seven years I suffered p
< with scrofula. I had a good
/ physician. Every means of >
'> cure was tried in vain. At last p
i! I was told to try Ayer’s Sarsa- , *
; parilia, which entirely cured \
\ me after using seven bottles.’’ P
—Mrs. John A. Gentle, Fort L
Fairfield, Me., Jan. 26, 1896.
Ayer’s Sarsaparilla ;
..cures..
delight to tnose interested in art mat
ters
Fiat Money Inflation in France—How
it Came, What it Brought, and How
it Ended. Andrew D. White, late
President Cornell University. D.
Appleton & Co., New York. Price
25c.
Ai intensely interesting pamphlet
giving the history of the paper money
craze of 1789 in France. The history
is traced through the next succeeding
years, until at last, in despair, France
cleared herself of the claims of paper
money. The various stages are clear
ly indicated. Os course, it is intended
io throw light on the present financial
discussion. It will be found valuable
to all thus interested. Just how far
its lessons are for us we do not say,
but the grave consequences of mis
takes in money matters are seen.
How the Children Raised the Wind.
By Edna Lyall. Illustrated. Flem
ing H. Revell Co., New York and
Chicago. 50 cents.
This is one of a series of “Stories
of Childhood” being publlsned by this
excellent house. It is an amusing
story of how some children of a min
ister raised money to help their over
burdened father pay a debt on a new
church building. The mingled touches
of humor and pathos make it a charm
ing tale.
Spurgeon’s Sermons. Fleming H. Re
vell Co.. Chicago and New York.
This firm has purchased a large
stock ot Spurgeon’s sermons as print
ed in London. There are 2,500 of these
sermons in circulation. 1 lie above
firm has prepared an index by texts
and from it can furnish any single ser
mon desired. They offer to send the
index free to any one applying for it.
We have one before us and think it
will be profitable to send for this in
dex.
The Chautauqua. October. Flood &
Vincent, Meadville, Pa. Price $2.00.
This number begins the required
readings of the Chautauqua Reading
Circle. French and Greek history are
the principal lines to be carried
through this year. We wish more of
our readers would become interested
in this Chautauqua movement. We
suggest that they send to The Chau
tauqua for sample copies and general
circulars. In addition the magazine
contains articles of general value.
The Hathaways’ Sister. Anne Ken
drick Benedict. American Baptist
Publication Society. Philadelphia
and Atlanta. Price 75c.
A very entertaining and thoroughly
commendable story. The characters
are wealthy and helpful. It is good for
a library.