Below is the OCR text representation for this newspapers page.

2 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.