Litton,' one of the most elaborate and scientific works on the church which have appeared in our language for two centuries, takes fundamental grounds which, by a logical and by a well-nigh admitted necessity, make the church Baptist. We have gained much, but not all. In Germany, Denmark, and Sweden, our controversies of one and two centuries ago are renewed to-day. The field of religious liberty with us is won; but even here tradition has not given place to the complete supremacy of Scripture, nor is the spiritual character of the primitive churches fully restored. We have a great work still before us. We may increase our numbers, while we fulfil but imperfectly this distinctive mission. We may stand on an equal footing with our brethren in the matters of wealth, culture, and social position—in the learning of our ministry, and in the luxury and elegance of our appointments for worship, and yet may fail to bear our proper part in that great purpose which justified and demanded our denominational origin, and which has illustrated and adorned our denominational history. It was the aim of our progenitors to restore the order of apostolic churches, and so to bring back the power of primitive Christianity. "I believe and

1 The Church of Christ, in its Idea, Attributes, and Ministry: with a Particular Reference to the Controversy on the Subject between Romanists and Protestants. By Edward Arthur Litton, M. A., Perpetual Curate of Stockton Heath, Cheshire, and late Fellow of Oriel College, Oxford. Philadelphia, 1856.

Mr. Litton's work coincides in important particulars with the work of the Rev. John S. Stone, D. D., on the True Comprehension of the Church, printed several years ago, for his own congregation, that of Christ Church, Brooklyn. It is to be regretted that portions of Mr. Litton's work are omitted in the American edition.

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PROVINCE AND USES OF BAPTIST HISTORY.

know," said Hubmeyer, "that Christendom will not receive its rising aright, till baptism and the Lord's Supper are restored to their original purity." In that faith, seeking a perfected reformation, our fathers labored. Whether preaching to little congregations in England, gathered privately to avoid the interruptions of officials and the penalties of the law, or itinerating among the new settlements of this country, and planting the seeds of the gospel with the first opening of the soil to cultivation, everywhere they understood, with remarkable distinctness, the character of their work, and felt its high inspiration. We shall catch their spirit by studying their deeds. We shall then imitate their zeal, and renew their successes. We shall gain, not a mere party triumph, which is unworthy of Christian men, but the increase of that moral power in the church, which, under the blessing of God, will the sooner achieve the world's regeneration. Let our name2 and our memory perish, if only Christ reigns in an obedient and sanctified church. And he must so reign; for, in the glorious words of the same martyr, "DIVINE TRUTH IS IMMORTAL; IT MAY, PERHAPS, FOR LONG, BE BOUND, SCOURGED, CROWNED, CRUCIFIED, AND FOR A SEASON BE ENTOMBED IN THE GRAVE; BUT ON THE THIRD DAY IT SHALL RISE AGAIN VICTORIOUS, AND RULE AND TRIUMPH FOREVER.

1 Baptist Martyrology, Vol. I. p. 72.

2 See Appendix I. D.

3 Quoted by E. B. Underhill, Esq., Christian Review, 1852, p. 48.

APPENDIX I.

NOTES.

A. THE ALLEGED SELF-BAPTISM OF JOHN SMYTH.

B. THE HISTORICAL BAPTISM OF THE ENGLISH PEOPLE.

C. CREED-STATEMENTS IN THE BAPTIST DENOMINATION.

D. "BAPTISTS.”

A.

THE ALLEGED SELF-BAPTISM OF JOHN SMYTH.

THE charge of self-baptism is sustained by the testimony of the Pilgrim pastor, John Robinson, in his work on "Religious Communion," etc. The following is his language:

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Lastly, If the church be gathered by baptism, then will Mr. Helwisse's church appear to all men to be built upon the sand, considering the baptism it had and hath; which was, as I have heard from themselves, on this manner: Mr. Smyth, Mr. Helwisse, and the rest, having utterly dissolved and disclaimed their former church state, and ministry, came together to erect a new church by baptism; unto which they also ascribed so great virtue, as that they would not so much as pray together before they had it. And, after some straining of courtesy who should begin, and that of John Baptist (Matt. iii. 14) misalleged, Mr. Smyth baptized first himself, and next Mr. Helwisse, and so the rest, making their particular confessions."— Works, vol. iii. p. 168.

This language is, certainly, not ambiguous: "Mr. Smyth baptized first himself, and next Mr. Helwisse, and so the rest." In reference to the source of his information, he says, “as I have heard from themselves.”