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BAPTISTS AND REGENERATION.
PREACHED TO BROADWAY BAPTIST
CHURCH, LOUISVILLE, KY., BY W.
L. PICKARD, D.D., OCTOBUR 11, 189 t!.
"Jesus answered and said unto him,
Verily, verily, 1 say unto thee, except
a man be born anew, he cannot see
the kingdom of God.” John 3:3.
"They then that received his word
were baptized." Acts 2:41.
In the "Introductory” to his book, “A
Question in Baptist History,” Dr.
Whitsitt. uses this language: “Im
mersion as a religious rite was prac
ticed by John the Baptist about the
year 30 of our era, and was solemnly
enjoined by our Savior upon all his
ministers to the end of time. No
other observance was in use for bap
tism in New Testament times.”
It is not an insignificant fact that
John, who introduced the rite of bap
tism, is called in the language of in
spiration, John —The Baptizer. Nor
is it insignificant that the world now
calls John's followers in this rite Bap
tists. What John did named him —
what we do names us. We are Bap
tists because we baptize. But it is
not of baptism I wish especially to
speak to-day, but that for which Bap
tists stand that is greater than bap
tism.
A REGENERATD CHURCH MEMBER
SHIP.
When John the Baptizer began to
preach, his message was: "Repent
ye, for the kingdom of heaven is at
hand.” Matt. 3:2. “Then went out
unto all Jerusalem, and all Judea,
and all the region round about Jordan,
and they were baptized of him in the
river Jordan, confessing their sins.
But when he saw many of the Phari
sees and Sadducees coming to his bap
tism, he said unto them, Ye offspring
of vipers, who warned you to flee
from the wrath to come? bring forth,
therefore, fruit worthy of repentance:
and think not to say within your
selves, We have Abraham to our fa
ther; for I say unto you, that God is
able of these stones to raise up chil
dren unto Abraham. Matt. 3: 5-9.
Here John insists on “repentance” and
"fruit worthy of repentance” before
he would baptize persons. He refused
to baptize the Pharisees and Saddu
cees because they had not brought
forth the evidence of repentance.
Further, he told these dignitaries that
before they could receive the ordinance
without first having repented, God
would, by miracle, raise up children
to Abraham, who, like their father
Abraham, could have faith in God and
Christ, and that these spiritual chil
dren of Abraham should receive bap
tism. It is evident that John the
Baptizer insisted strongly on a change
of heart before he would baptize any
one.
We then have Jesus introduced as
follows: "Then corneth Jesus from
Galilee to the Jordan unto John, to be
baptized of him. But John would have
hindered him, saying: 1 have need to
be baptized of thee, and comest thou
to me? But Jesus answering said unto
him: Suffer it now, for thus it be
cometh us to fulfill all righteousness.
Then he suffereth him. And Jesus
when he was baptized went up
straightway from the water: and 10,
the heavens were opened unto him,
and he saw the Spirit of God descend
ing as a dove, and coming upon him;
and 10, a voice out of the heavens, say
ing, This is my beloved Son, in whom
I am well pleased.” Matt. 3: 13-17.
Jesus was then led by the Spirit into
the wilderness to be tempted of the
devil. And after the temptation he
began to preach, and what was the
message? "Repent ye, for the king
dom of heaven is at hand.” Here lie
uses exactly the language of John,
mightily emphasizing the necessity of
repentance as an evidence of a change
of heart.
Later on he visits Jerusalem, and
while there one Nicodemus, a ruler of
the Jews, visits him, and in the famous
interview between Jesus and Nicode
mus, Jesus affirms the absolute neces
sity of a regenerated heart, using these
words: "Verily, verily, I say unto
thee, except a man be born anew, he
cannot see the kingdom of God.” John
3: 3. Thus our Lord, who is “head
over all things to the church,” clearly
teaches that the supreme need of the
human soul is that it should be made
new. Christ says unless a man is born
anew he cannot see the kingdom of
God —much less can he enter into it.
Time sweeps on. Christ is cruci
fied, is buried, and is raised from the
dead. After this great event, and just
before his ascension, he gives his
"great commission” to his disciples,
which is: "Go ye into all the world
and preach the Gospel to every crea
ture; baptizing them into the name of
the Father, and of the Son, and of the
Holy Spirit, teaching them to observe
all things whatsoever I have com
manded you.” Then he ascends to
the Father and sends the Holy Spirit,
whom, before his crucifixion, he had
promised. Under the direct power of
the Holy Spirit Peter preached that
Christ has been crucified and raised
from the dead, and that men should
repent of sin, and three thousand souls
were added unto them. But, before
they were baptized, they were "pierced
in their hearts” and gladly received
the word, even as the Scriptures say:
"They then that received his word
were baptized.” Thus the apostle on
the day of Pentecost emphasized the
necessity of regeneration before bap
tism. In the famous case of Philip
and the eunuch, Philip read the Scrip
tures, explained them, the eunuch be
lieved, then Philip baptized him. Acts
8: 26-39. Before Lydia’s baptism “the
Lord opened her heart” to attend to
the word which Saul preached. Thus
in every case mentioned in the New
Testament, where persons entered into
Christian life and church life, the
change of heart—"regeneration"—is
either directly set forth or clearly Im
plied.
For this great teaching of our Lord,
Baptists of the first century, and Bap
tists of all ages have stood conspicu
ously and firmly. No doctrine in con
nection with church life is more clear
ly taught in the New Testament, and
no other doctrine is to be compared
to it in importance. Without it, all
other teaching is useless. Without re
generation there is no salvation, no
justification, no sanctification, no glo
rification. Without it baptism is
meaningless, and so-called worship is
vain. The people, therefore, who stand
for this doctrine are a necessity to the
world. If there were but one man in
all the world who believed this, he
would be entitled to everlasting re
membrance by all the balance of the
race. Baptists, then, stand for the
Bible doctrine of a regenerated church
membership—-or a Christian unit, and
a Christian union—pure individual,
pure church.
In nearly all efforts to define a New
Testament church, we find such ex
pressions as these: “A church is com
posed of baptized believers,” etc.
Baptists have laid much stress on fol
lowing Christ's example and com
mandment as to baptism, and rightly
so. They are sound on the doctrine of
regeneration, but have not insisted
strongly enough, I think, that this is
our great article of faith. The doc
trine is the bedrock of Christian life.
One reason why so many persons who
have received the ordinance of bap
tism love God so little, and serve him
so indifferently is, they are not “new
creatures in. Christ Jesus”—they have
not been regenerated. If they were
God's children by the “new birth,”
they would love their Father. Those
who are begotten of God love him and
ilelight to do 'his will. Were Christ to
come to this world in person to-day
and go into the local churches—even
the churches most like his pattern —
it is doubtful if there is a church on
earth, all of whose members would be
commended as belonging to the re
deemed. Even In the churches he
would have to divide the sheep and
the goats, and many church members
would have to be put on the left be
cause they are not “new creatures” in
Christ. “Not every one that saith un
to me Lord, Lord, but he that doeth
the will of my Father.” My hearers,
if you are church members, and yet
have no love for Christ and his church,
and have no heart interest in holy
things, your condition is enough to
make your question your salvation.
“If ye love me ye will keep my com
mandments.”
The unit of church life, then, is a
man or a woman whose heart has
been changed. A person “born from
above.” “A new creature in Christ
Jesus. This exalts the idea of indi
viduality. The individual is of vast
worth. Christ saves men not “en
masse,” but individually. He called
his disciples one by one. His fruit is
hand-plucked, not shaken down. The
regenerated individual being the unit
of the church, it follows that a church
ought to be composed of tnose, and
only those, who are born anew. Such
a body ought to be tremendously effi
cient.
Regeneration lays the axe unto the
root of the tree of infant baptism. If
the divine word means anything when
it says: “Repent and be baptized.”
“believe and lie baptized," then there
is no place for infant christening.
And in all the Word of God there is
not an example of infant baptism It
is not enough to say “it can do no
harm, and it is a beautiful custom.”
It does no harm. It is a tremendous
assumption to do in the name of the
Trinity what neither person in the
Trinity has authorized. The worship
of saints is “beautiful” to some, but
this is forbidden in God’s Word.
Likewise is infant baptism prohibited.
We are to do that which Christ com
manded—only that, not more, not less;
simply what he commanded. To fill
a church with christened infants is to
fill it with those who entered not for
themselves —were not baptized, were
not christened by any act of theirs,
but only by some one else—thus crush
ing out Individuality and obscuring
the great doctrine of personal respon
sibility. The great blessing in bap
tism is not that it saves any one, but
in that the saved one personally obeys
his Lord. It is a grea't thing to do
your duty to Christ for yourself. There
is no power of attorney in matters of
religion. It is a fearful mistake to ac
cept as baptism some unscriptural
ceremony administered to you by some
one when you were an infant. Y’our
conscience may be at ease on the point,
but your duty to God has not been ful
filled. “Repent and be baptized, every
one of you,” saith God’s Word. Re
generation demands that the individ
ual obey- for himself, and that he shall
not take the deed of father, nor
mother, nor godfather, nor church —
personally he must obey- for himself.
Regeneration lays the axe to the
root of the deadly- upas tree of bap
tismal regeneration.
Baptismal regeneration is the doc
trine of some Who christen their in
fants, and it is clearly the teaching of
some in modern times who hold that
baptism gives to the one who receives
the ordinance, the Holy Spirit. The
difference between one month old and
twenty years old, and the difference
between affusion and immersion,
makes no difference whatever on this
point. The teaching in both cases is
that of baptismal regeneration. Christ
said: “Go ye unto all the world and
THE CHRISTIAN INDEX 4 : THURSDAY. JANUARY 21. 1897.
disciple all nations, baptizing them;”
“he that believeth and is baptized,
shall be saved, but he that believeth
not shall be condemned.” The Gos
pel is to be preached. Those who be
lieve on Christ personally and who
give evidence of regeneration, they,
and no others, are to be baptized.
Gospel preached, individual converted
—individual baptized, because already
saved.
Let mo set in contrast to this the
baptismal formula of the Church of
England, which, on this point, is one
in essence with that of Rome. In con
nection with the baptism of infants
you will find this: "Who gave you
this name?” Answer: “My godfa
thers and godmothers in baptism,
wherein I was made a member of
Christ, the child of God, and an in
heritor of the kingdom of heaven.”
Set this now by the side of those of
our times who teach that “by baptism
you receive the Holy Ghost,” and see
how verily these “different commun
ions" are alike on this point. The
English church makes the child to
say: “In baptism, wherein I was made
a member of Christ, the child of God,
and an inheritor of the kingdom of
heaven.” The modern school says:
"Just be baptized and ye shall receive
the Holy Ghost.” Now, place parallel
with these, Christ’s commission: “Go
ye into all the world and make disci
ples of every creature, baptizing them
in the name of the Father, and of the
Son, and of the Holy Ghost.” It is
easily seen that scripturally one does
not, “in baptism,” become "a member
of Christ, the child of God,” nor the
“inheritor of the kingdom of heaven.”
Neither does the act of baptism give
the Holy Spirit. But the word of God,
accompanied by the Holy Spirit, does
regenerate those who repent and be
lieve, and then, when they are regen
erated, and not till then, they are to
be baptized. Baptism never has, nor
can it ever regenerate a soul. The
Spirit of God does this mighty work.
Regenerated church membership, then,
prevents the baptism and membership
of unconscious infants, also the
grown-up person who does not repent
and believe the Gospel. Are there not
many souls to-day in some Christian
institutions —souls who have never re
pented—souls not born again, souls
not saved? Yet, somehow, satisfied
because they were christened in in
fancy? To me this is unutterably
sad! Friend, you must believe for
yourself, repent for yourself, trust for
yourself, be baptized for yourself.
It follows, then, that regeneration,
rightly understood, places Christ where
lie ought to be, and the Holy Spirit
where he ought to be in the matter of
salvation. And it places baptism in
the right place, viz.: after the soul is
saved. Has not our great sin been
this, that through the centuries Christ
and the Holy Spirit have been rele
gated to a back seat by the prominence
of rites and ceremonies? -How many
persons there are who t Aik of the
"beauty of christening,” and the
"beautiful service,” who know nothing
of “the beauty of the Lord.” Alas, the
world knows by a long and painful
history that the ordinance of baptism
does not save souls. If so, how easily
all might be saved. But baptism has
no saving power. If baptism could
save us, Christ died uselessly. It is
not water, but blood that cleanses us
from sin. The Holy Spirit convicts of
sin, when we yield ourselves to
Christ, believing in the atonement
made by his precious blood, and this is
accounted unto us for righteousness.
Neither sprinkling nor immersion
brings any one “into the kingdom.”
Jesus is the world's hope. “He died
for our sins and rose for our justifi
cation.” When, by the power of his
spirit, we accept him personally and
feel our sins forgiven, then we ought
to declare this fact by obeying him in
baptism. Baptize all the world to-day,
and by immersion at that, and if the
world is not regenerated when it goes
into the water, it is still a lost world
when it comes out of the water. This
would be true if Paul himself were to
descend from heaven and do the bap
tizing. Baptists never have, any
where, in any age, believed that bap
tism saved people. John the Baptizer
said: "Bring forth fruit evidence of
repentance.” Christ said: "Ye must
be borif again;” also, “he that be
lieveth and is baptized shall be saved.”
Let us put Jesus and the Holy Spirit
where the New Testament puts them.
Let us not cover up Christ with rites
and ceremonies and unscriptural
“beautiful sentiment,” nor with human
formula, nor “church” authority, nor
“decrees,” nor “councils,” but let us
say: “There is no other name given
under heaven, nor among men, where
by we must be saved.” Let us affirm
with emphasis the Word of God which
says Christ is “head over all things
to the church.” And again. “Go ye
into all the world, and preach the Gos
pel to every creature, baptizing them
(that believe) in the name of the
Father, and of the Son, and
of the Holy Spirit.” Baptism and
the “church” are not the door to
Christ. But Christ is the door to bap
tism and the church. Even as him
self hath said: “I am the way, the
truth and the life.”
The New Testament idea of regen
eration emphasizes the idea of person
al rights. It regards churches as in
struments to be used by the members
for the advancement of Christ's king
dom. It places Christ as lawgiver,
and life-giver through the Holy Spirit.
This principle laughs at popes, priests,
human confessionals, human councils,
rites and ceremonies as usurpers of
Christ's prerogatives. Those who be
lieve in it heartily must stand for
Christ as against ecclesiasticism and
traditions of men. Those w T ho believe
in regeneration must call saint wor-
ship Idolatry,the pretensions of priests
usurpation, and the claims of ritualis
tic salvation absurd. Regeneration is
the hope of the churches local, as it is
the only way to enter the church of
the redeemed. It denies all human
authority, and defies all usurpation of
Christ's aujjhority by earthly poten
tates. It is the only true basis of hu
man brotherhood —that of a regener
ated brotherhood.
As the logical corollary of this doc
trine, Baptists have ptood in history
against the tyranny of kings, and the
usurpations of ecclesiastical dignita
ries—they have stood for the sov
ereignty of the individual and the in
dividual church against the assump
tions of castes and world-systems. It
cost John the Baptizer his head to
stand for moral right. And so it has
cost many a Baptist his head to stand
for the moral rights of individuals,
and for loyally to Christ alone as the
Lawgiver in Zion. But these sacri
fices have given the world what it has
of religious liberty. Religious liberty
and freedom of conscience are logical
conclusions from the doctrine of re
generation. For these noble princi
ples the whole world knows the record
made by Baptists. Hence we stand for
the complete separation of Church and
State,and for the equality of our mem
bers in all our churches. Christ Is
lawgiver. The churches are to carry
out his laws. In the New Testament
churches there are no castes and no
classes, neither among ministers nor
laymen. All are meant to be regen
erated souls. Equally servants, equally
sovereigns.
I wish to speak, in conclusion, of the
logical connection between regener
ated church life and the growth of the
spiritual kingdom of Christ. This
point has not been much emphasized.
The main reason why the whole earth
has not been converted ty Christ long
ago, is because religion has by too
many been held only in form and not
in substance. Christ has been covered
up by the cross and baptism, both of
which were meant to show the Christ.
Ceremonies have taken the place of the
spiritual worship. Fine display, great
cathedrals, vast choirs, gilded chan
cels, priestly ceremonies and crucifixes
have taken the place of the simple
pouring out of the heart to God. This
is not strange since millions of unre
generate persons have been taken into
churches. Such hearts don’t know
how to worship God. They simply “go
through the service.” Hence they
stand for forms —only forms!
It is not an accident that the great
est work ever written on “The Minis
try of the Spirit,” Should have been
written by a Baptist. No man in tae
wide world whose creed runs thus:
“In baptism, wherein I was made a
member of Chrikt, the child of God,
and the inheritor. of the kingdom of
heaven,” couldlßbave written “The
Ministry of as Dr. Gordon
wrote Spirit and
him
olio
of sin and who regenerate.:
the heart. logical and vita]
connection betwW? receiving the Holy
Spirit in regeneration and receiving
him for greater service in carrying out
the great commission. “Church"
pride may make adherents compass
sea and land to make proselytes, but
the whole system will be a living
corpse. It took a man who had been
convicted of sin and regenerated by
the Spirit to so preach as to convict
three thousand souls. Believing in
Christ as the only head of the church;
believing in the doctrine that regen
eration comes before baptism and
church life, Baptists ought to be the
mightiest spiritual forces in the world.
Unless we are true to Christ, filled with
the Spirit, gladly sacrificing for the
extension of Christ’s kingdom, we are
not the logical results of the greatest
doctrine for which we have heroically
stood through the ages. If the lost are
to be saved, the saved must tell them
of the Christ. Baptists ought, there
fore, to be the most holy, most spirit
ual, most zealous, most self-sacrific
ing Christians on the earth. We
should “go” till the lost world “comes”
to Christ.
It has been noticed that there are
more accidents in Switzerland in fine
seasons than in stormy ones. People
are apt to undertake expeditions that
they would not take under less favora
ble conditions, and they are less care
ful in their conduct. And so it is that
moral and spiritual disaster usually
overtakes men when they are off their
guard, careless against temptation.
They become proud and self-reliant in
seasons of prosperity, whereas ad
versity drives them to the living God
for guidance and comfort. Dr. John
son once said that it is more from care
lessness regarding the truth than from
intentional lying that there is so much
falsehood in the world. —D. L. Moody.
The American Builder tells us how
much is lost by the leaking of a faucet
if the washer is not tight. A chemist
found that about fifty drops fall every
minute. This, in ninety minutes, would
make four thousand five hundred
drops, which is equivalent to a quart.
This would make four gallons per day,
or about one thousand five hundred
gallons per year. Apply this principle
to lost cents; to lost minutes; to lost
opportunities; to lost property, by slow
decay or neglect; to time worse than
wasted; to life itself. Riches, knowl
edge, virtue are all within the reach of
those w’ho will economize. But “he
that dealeth with a slack hand shall
never be rich" in anything of real val
ue. —New York Christian Advocate.
Prevent sickness and save doctors'
bills at this season by keeping your
blood rich and pure with Hood's Sarsa
parilla.
Hood’s
Should be in every family ■ ■ ■
medicine chest and every ill
traveller’s grip. They are 111 Ffc
invaluable when the stomach ™
is out of order; cure headache, biliousness, and
all liver troubles. Mild and efficient. 25 cents.
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 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.
Did They Dip? or An Examination Into
the Act of Baptism as Practiced by
the English and American Baptists
Before the Year 1641. By John T.
Christian, M. A., D. D.,with an intro
duction by T. T. Eaton, D. D., LL. D.
Baptist Book Concern, Louisville, Ky.
12mo. pp. 231. Price 75c, cloth.
In his introduction to Dr. Christian's
book Dr. Eaton bestows high com
mendation on the author’s remarkable
talent for gathering and arraying au
thorities, and on his accuracy in the
use of authorities.
The materials that comprise this vol
ume are essentially the same as have
appeared in the Western Recorder and
the Baptist and Reflector, and which
Dr. Jarrell used in his Index articles.
All the errors that were pointed out by
me in my Index articles have been per
petuated and a considerable number
appear to which special attention has
not heretofore been called.
Dr. Eaton, in the introduction, and
the author in the body of the work,
both make use of a passage from a
modern epitome of Fox’s Book of
Martyrs, according to which there were
in England in the time of Edward VI.
two sorts of Anabaptists, both of which
insisted on immersion instead of
sprinkling. I have gone carefully
through an early black-letter folio edi
tion of the Acts and Monuments and
the modern critical edition of the work
in eight large volumes by Townsend,
and have failed to find the slightest
basis for the statement. It appears to
have been introduced by the epitomist
on his own responsibility and to be
absolutely worthless.
This spurious notice is, I believe, the
only direct evidence of the practice of
immersion among English anti-pedo
baptists before 1641.
The large amount of material adduc
ed to show the persistence of immer
sion among Roman Catholics in the
medieval time and in the Church of
England after the Reformation is ir
relevant to the discussion, except so far
as it was needful to show that Dr.
Whitsitt had unduly minimized the ex
tent to which infant immersion was
practised in the Church of England in
the seventeenth century.
On pp. 57-58 the author seems to mis
apprehend the significance and bearing
of the discussion on the mode of bap
tism in the Westminster Assembly
(1643). He quotes correctly Lightfoot’s
account, which is the only full state
ment, from a modern encyclopedia ar
ticle based upon a misunderstanding of
Lightfoot that puts the matter in an
entirely erroneous light. According to
Lightfoot the close vote (25-24) was not
between immersion and sprinkling, but
on the toleration of dipping as an al
ternative form along with sprinkling.
The majority of one definitely excluded
immersion as an allowable form, and
gave sole validity to sprinkling. The
twenty-four who voted against the
resolution would have been very far
from voting for the exclusion of sprink
ling. They simply contended for the
toleration of immersion. The quota
tion from the encyclopedia article
seems to convey the impression that
sprinkling and immersion were pitted
against each other and that sprinkling
carried the day by only a single vote.
Dr. Christian seems to place this state
ment on precisely the same level as re
gards authoritativeness with that of
Lightfoot, who was one of the chief
disputants in the Assembly, and he
seems content to leave on the minds of
his readers the impression that nearly
half of the members of the Assembly
contended for immersion to the exclu
sion of sprinkling. He does not say
this in so many words, but the incau
tious reader is, we think, likely to
teach this conclusion.
The statement on p. 61 that “The
normal mode of baptism among the
early Anabaptists was immersion,” is
wholly unwarranted by the facts.
The author seems to regard Robert
Robinson as a high authority and
quotes his exploded errors as if they
were gospel truth. Robinson’s view of
the practice of German and Dutch anti
pedobaptists seems to have been based
chiefly on the etymological significance
of the German and Dutch words for
baptism. These words, like “baptism”
itself, came to indicate in popular use
the initiatory Christian rite, involving
the use of water, however it might be
applied, and it would be as absurd to
draw from their use an inference as to
the mode of baptism in the sixteenth
century, as it would be to suppose that
all who at present use the term “bap
tism” practice dipping.
The impossible translation from
Menno's works referred to in Dr. Whit
sitt’s book and in one of my articles, is
reproduced here (p. 65) with all con
fidence. The author follows Robinson
in making the wholly unwarranted as
sertion that “Menno was dipped him
self, and he baptized others by dip
ping.”
In quoting from the Muenster Con
fession of 1533 the author omits the
passage in which “water-sprinkling” is
given a place side by side with dipping
in the definition of baptism. He omits
also the evidence of eye-witnesses as to
how the ordinance was actually admin
istered in Muenster. This was by
pouring handfuls of water on the head
of the kneeling candidate.
On p. 76 the author quotes from
Gieseler to the effect that the Anabap
tists called themselves Catabaptists,
Fuessli being referred to as authority
for the statement. This statement is
not only utterly contrary to the fact,
but the passage in Fuessli has precisely
the opposite bearing. In this passage
the anti-pedobaptists involved declare
infant baptism to be “Widertauf.” So
far from being perverters of baptism,
as they were charged with being, those
who baptized infants were declared to
be in reality chargeable with such peer
version. The term Catabaptism is not
used in the passage, but the term
Widertauf may be regarded as equiva
lent thereto, Wiedertauf being equiva
lent to Anabaptism.
The author quotes largely from mod
ern writers without any regard to their
qualification to speak authoritatively
on the matters involved in the discus
sion.
Undue stress is laid (p. 134) on the
fact that Separatists like Penry were
charged by their opponents with
Anabaptistry-. All that they meant was
that the Separatist position, if logically
carried out, would lead to Anabaptistry,
which -was proved to be true a few
years later, Penry was in thorough
sympathy w’ith Barrowe and Green
wood and w’as not a Baptist. There
seems to be no historical foundation
for the statement that he was an im
mersionist.
The author gives (against Dr. Whit
sitt) the proper arrangement of the
documents designated "Jessey Church
Records” and “Kiffin Manuscript,” but
it unjustifiably sceptical as regards the
genuineness of these documents. The
difficulty that he experiences from the
headings of the documents vanishes
when it is remembered that these were
introduced by the collector of the body
of materials, 1710-12.
By comparison with the original texts
of works quoted by Dr. Whitsitt on the
authority of Dr. Dexter, Dr. Christian
has been able in a few instances to
show that Drs. D. and W. have in some
instances failed to give the real sense
of the writers quoted. Yet, as I stated
in one of my Index articles, abundance
of documentary evidence in support of
Dr. Whitsitt’s chief contention remains
unassailable to render his conclusion
highly probable.
The author accepts a challenge (pp.
201 onward) to name three individual
believers who were dipped before 1641.
Yet he fails utterly in his effort to ful
fill the task assumed. His attempt to
prove from Edwards that Paul Hobson
was an immersionist in 1639 is a re
markable specimen of reasoning. Ed
wards wrote in 1645 that P. H. had
been a preacher a great while, and that
he subscribed the Confession of Faith
of the Anabaptists in 1644. It is other
wise known that P. H. assisted in the
formation of a Baptist church in 1639.
Ergo, he was an immersionist in 1639!
On p. 215 the author quotes from Kif
fin the statement “that our congrega
tions were erected and framed accord
ing to the rule of Christ, before we
heard of any reformation, even at that
time when episcopacie was in the
height of its vanishing glory,” to prove
that immersion had long been practised
in England. By reformation he means,
of course, the Puritan revolution that
overthrew episcopacy in 1641. This
statement does not compel the suppo
sition of an earlier date than 1633, for
the organization of the churches with
which Kiffin was in fellowship or ex
clude the possibility of improvement in
the mode of administering baptism in
1641.
There is nothing fresh in the au
thor’s discussion of the Roger Williams
question. The author quotes me as
saying that Coddington, the only con
temporary authority on the form of
Roger Williams' baptism, “seems to
have witnessed the ceremony.” It is
not likely that he actually witnessed it,
as he resided at Newport, some miles
away, but it is reasonable to suppose
that he had accurate information at the
time as to what actually occurred at
Providence. A. H. NEWMAN.
The Review of Reviews. January. Re
view of Reviews Co. New York City.
25c a number; $2.50 a year.
So much of the value of this Review
is to be found in its regular comments
on current events that a fit notice be
comes a mere repetition. In few places
is such an accurate and unprejudiced
statement obtainable. Dr. Shaw, the
editor, has had wide training, and of
course through such a powerful review
has exceptional facilities for getting
hold of facts. In addition Theodore
Roosevelt writes on “How Not to
Better Social Conditions.’ This is a
courteous answer to a letter from Thos.
E. Watson. Mr. Roosevelt gives due
appreciation to Mr. Watson and replies
to him in a dignified and manly way.
The whole is a fine example of politi
cal fairness, Walter Wellman discusses
Mr. Kohlsaat of Chicago, who is a new
and most interesting and healthy figure
in our political history.
Ten writers give differing suggestions
rfs to ’ currency reform. Mr. Steaff
writes on “Some Reputations in the
Crucible of 1896.” This includes the
Pope, Gladstone, Bismarck, Cecil
Rhodes and others. “Model Lodging
Houses for New York,” and “Voice
Photography and Rational Voice Pro
duction,” are well worth reading. Al
together it is a useful number.
The Atlantic Monthly. January. Hough
ton, Mifflin & Co. Boston. $4.00 a
year, 35c a copy.
Os peculiar interest to Southerners will
be Prof. W. P. Trent’s striking article
on “The Dominant Forces in Southern
Life.” This is one of the clearest anal
yses of the forces about us we have
seen. Especially apt is his character
ization of the Georgian. Mr. Trent is
becoming a leading light among South
ern reviewers. John Bach McMaster
contributes one of his always interest
ing sketches entitled "A Century of
Social Betterment." “Emerson a Cen
tury After” is another strong article.
Park-making receives attention. “Jug
glers,” by Charles Egbert Craddock,
continues interesting, as do all her
stories. “Cheerful Yesterdays,” which
is the charmingly appropriate title of
Mr. Trowbridge's recollections, includes
the period after his graduation from
college in 1841. The usual fiction and
departments complete a number that
for all around excellence is rarely ex
celled.
The Presbyterian and Reformed Re
view. McCalla & Co. Philadelphia,
Pa. Quarterly. Price $3.00 a year.
Among the religious reviews we know
of none surpassing this. It is admira
bly edited. There is scarcely a wasted
page in the whole number. Some of
the articles are of peculiar value.
“Dogmatic Theology and Civilization,”
by Wm. Alexander, is a fine treatment
of an important theme. "Christian
Supernaturalism,” by B. B, Warfield, is
exceptional, while “Apostolic and Mod
ern Missions,” by Chalmers Martin, is
a paper of singular clearness and force.
“The American Lyceum, “Philip Me
lancthon,” “The Fellowship of Goods in
the Apostolic Church” and “Luther and
Religious Persecution” are only next in
interest to the above. In book reviews
this quarterly is unsurpassed. Reflect
ing the solid theology of Princeton,
every page of this quarterly is strong,
orthodox and stimulating.
The Forum. January. The Forum
Publishing Co, New York. Price
25c; $3.00 a year.
It is difficult to know where to begin
in commending this number of the
Forum. First in place is an article on
Leo XIII., by Vicomte De Vogue. It
is more than interesting and presents a
remarkable character from the stand
point of an admirer. “How Shall the
Child Be Taught,” by Dr. Rice; “Pres
idential Elections Paralyzing to Busi
ness,” by A. B. Cornell; “The Wanton
Destruction of American Property in
Cuba,” by Mr. Yzaraga, will all be
found of great interest. Two notable
books, “The Law of Civilization and
Decay,” and Dr. Eggleston on “Ameri
can Origins,” receive comment at the
hands respectively of Theodore Roose
velt and W. P. Trent. “Inter-Collegiate
Debating,” by Prof. R. C. Ringwait,
ought to be widely read by educators.
The Arena. January. Arena Publish
ing Co. Boston. 25c a number, $3.00
a year.
This is always a most curious com
pound of articles. It is undoubtedly a
free forum. Every form of vagary
finds expression. Doctrines with a
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constituency of one can get a hearing.
The present number is a good sample.
One or two who bear the title of Rev.
write articles, but they are sorry speci
mens from any orthodox point of view.
There are some good articles, among
them "Daniel Webster's School Days,”
“Our Own Ships for Our Foreign Trade
Essential to Prosperity,” "England’s
Hand in Turkish Massacres,” and the
"Telegraph Monopoly.” Others are ex
tremely heterodox and yet not above
the commonplace.
The Chautauquan. January. Theodore
L. Flood. Meadville, Pa.
Much of the “Required Reading of
the C. L. S. C. Course,” deals with “The
French Academy.” Ordinary readers
will want to read them. The actual
John Brown is good as is also Harvey
L. Biddles’ “Beginning of a Business
Life.” "The Woman’s Council Table”
is certainly calculated to be of value
to women. It treats of many sides of
a woman's life. Those who are not
regular students of the Chautauqua
courses will find this magazine a great
help in presenting definite lines of
reading. Following the outlines as laid
down for these Chautauqua courses it
has interest to all readers. It will do
a household good.
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uninterrn pted, means speedy and certain
death. It is worse than war—more
s’ealthy than India's most deadly set
psi t Medial men for ages have con
sidered its cure impossible. Something
of a sensation has therefore been creat
ed by the remarkable -discovery of an
American scientist. T. A. Slocum, the
great New York chemist. For all dis
orders of chest, throat and lungs, bis
cure has been found infallible. He has
on file in his American and European
laboratories thousands of testimonials.
Any reader of the CHRISTIAN Index a.
victum of disease, who writes to T. A.
Slocum, M. C., 98 Pine street, New
York City, giving express and post of
fice address, will receive three free bot
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There is no better condition of mind
than for a man to feel confident that
he has God back of him. He is afraid
of nothing. But there have been ex
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mistakes were made, where in reality
it was not God, as any one could see
by observing the person’s spirit and
conduct.
“Good things have to be.engra
on the memory,” said Charles Reade;
“bad ones stick there of themselves.”
The suggestion is one to be borne in
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