SINCE my notice of the Beaver Anathema I have learned that I was misinformed in some statements concerning Mr. Winter. I hasten to correct them. His name is Winter, not Winters. In the second place his family was quite small when he came to Pittsburg. In the third place he is said to have landed at Baltimore in the year 1822, and commenced his tour in the United States from that port. These corrections I make lest they should mislead as to the person intended.-Ed C. B.

To the Editor of the Christian Baptist.

Dear Brother,

March 18th, 1830.

I HAVE been a constant reader of the Christian Baptist for some time, and must confess that I have received more information from this paper than any other I have read, and I believe it is calculated to do more good than any other writings now extant, (the scriptures alone being excepted.) Although there be some who will not dare read it, for fear of imbibing its truths, (as I heard a gentleman say,) yet I rejoice to know that its light is spreading far and wide, and will soon cover the whole country; and that truth is increasing with great rapidity. I hope ere long I shall hear the gospel preached in its ancient simplicity. Many of my acquaintances, who have been inveterate enemies to the Christian Baptist, have had their prejudices entirely removed since reading it. But I must hasten to the occasion of my writing, and not weary you with things which you must, long since, have heard.

You have been accused of denying the operation or agency of the Holy Spirit in the conversion of a sinner-whether true or false I know not; but this has been the theme upon which your enemies have dwelt. Yes, I myself, when I have heard them abuse the Christian Baptist, have called on them to point out one error in it, and they immediately flew to this. Therefore, you will confer on me a great favor, as well as many others, by answering this. I hope *you will not neglect, if you deem it discretionary.

Yours, in brotherly love,

A FRIEND.

MR. BRANTLY'S VIEWS OF REFORMATION AND OF

NEW VERSIONS.

BY "the present order of things" we understand Mr. Campbell to mean the prevailing order and doctrine of our Baptist churches, and the existing forms of ecclesiastical government. The doctrinal views most prevalent in the churches of our persuasion, in the United States, may be summarily expressed in the annexed sentences. The sufficiency of the Scriptures in their present version, for knowledge and practice, is strenuously asserted. The total depravation and corruption of human nature, is invariably admitted. The dependence of salvation upon election, and not upon man's will, is a tenet generally held with much decision and firmness. The sufferings and death of Christ are believed to be the foundation of that atonement

or propitiation, or pacification, upon which the salvation of all the elect is insured. It is believed amongst us that there is a Holy Spiri of promise, by which Christians are sealed after they may have come to the exercise of faith; that this same Spirit presides over, and produces every instance of regeneration which occurs in the world; and that he ordinarily employs the Word of God as the instrumental action in regeneration. Immersion in the name of the Trinity, is regarded as nothing more than the figure, the symbol of salvation. It is not a moral purgation, but the answer of a good conscience. To the question, Dost thou believe with all thine heart, Baptism answers, Yes. It is a most significant answer. The constitution and government of our churches are such as to provide for the perfect independence of every church or congregation, and to make it a religious commonwealth in itself, having authority and jurisdiction over its own affairs, and not answerable for its acts to any Presbytery, Synod, or other ecclesiastical tribunal. The duty of extending the gospel by missions, is generally admitted. The value of extensive learning to the ministry, but not its indispensable necessity, is commonly recog nized. The duty of believers to maintain a holy life is universally | allowed; and the claims to the character of Christians disallowed to all those who lead unholy lives. The efficacy of faithful prayer in obtaining the blessing of Heaven, is confidently believed.

This is s concise view of that "order of things" to which we are attached, not merely because it is old, but because it is true. The "inefficiency" of which we complain, does not originate in any de fect of our system, but in its defective use and application. That which is true in Mr. Campbell's system, is not new; and that which is new, is not true. "The order of things" under which people live, may be good, whilst their practice is bad; and, unless we have had erroneous information, Mr. Campbell himself is an intance in point to prove that a man may have a good deportment under an "order of things" which we consider radically bad.

The reformation which we should be pleased to see, and to which we endeavor to make these pages subservient, consists barely in one article; and that is, the more exact conformity of Christian practice, to that "present order of things" which has been briefly sketched above. It is not new systems that we need-it is new hearts. There is no necessity to attempt the amendment of the law; but the amendment of morals is highly requisite. "The present order of things" is not to be blamed; but they are to be blamed who charge the faults of their conduct to wrong systems, instead of charging them to their wrong hearts. Revolutionists, either in civil or religious matters, are often to be suspected. In their harsh attempts to repair the building, they frequently subvert the very foundation. In their amputations and excisions, they cut off the vital parts, and thus destroy the very life of the body. As they act under a plausible pretext, they can take advantage of public credulity, and proceed to almost every extravagance. Another misery with religious revolutionists, is, that they never know when and where to stop. We may consent to go with them as far as the Old Version will authorize; but when we shall have arrived at a limit, they can easily substitute a New Version, and by the help of this can raise us over mountains of difficulty.

Wesley found predestination and election so strongly blended with the common version of the New Testament, that he applied himself to the task of making a new translation. The Unitarians, finding the Old Version rather a dead weight upon them, constructed a new dress for the Testament, from which the more offensive features of the ancient readings were carefully expunged. And now Mr. Campbell has a Version, the fabric of which was not woven by himself, but collected in fragments and stitched together. Some of these patches he has borrowed from his old Scottish namesake, Dr. George Campbell, a very different man from himself; some from Macknight, some from Doddridge, and we know not from how many more. It is obvious that, as the great and good men named above, made out their respective versions to suit their own views of Scripture, there can be very little uniformity in a book composed of such various materials. Why is it that all innovators become tired of the Old Version and seek new ones? Some, who were not innovators, have made new translations of the Bible, or parts thereof; but none of the leaders of innovation so far as we know, have remained contented with the old-fashioned Book in its present dress. Col. Star.

IT gives me pleasure always to acknowledge a favor, and to give a person credit for all that he is worth. I thank Mr. Brantly for this notice. What he has written in the above remarks he prefaces thus:

From the Columbian Star, of April 10. REFORMATION. THE last number of the Millennial Harbinger contains the following sentence at page 81, which seems designed for our attention-

"The Rule of Life of the Columbian Star.-I know not why it is that Mr. Brantly is so much attached to the present order of things, while complaining so much of its inefficiency, and why he should at one time talk as if friendly to a reformation, and at another exhort his readers to keep in the good old way, alluding to the way of their grandfathers, or ancestors for two or three generations. A little light on this subject would be acceptable. We would thank him to say whether any reformation in the system of things is necessary; and. if any, in how many particulars his reformation would consist."

I MUST give him credit for possessing a great degree of artyes, of art. It is not the art displayed on one occasion, but on many ccasions, which I admire. We admire art although exhibited against honesty and candor; and while admiring, we only regret that it is not displayed on the side of truth and goodness. In a very artful manner this gentleman substitutes a string of opinions, and calls them the present order of things, and thus evades the whole subject presented to him in the paragraph he cites.

This is certainly a new order of things which consists in the doctrinal views most prevalent in the churches of our persuasion. It is the first time that I have heard a number of abstractions, purely

sentimental, called an order of things. I will define what I mean by the phrase order of things in the connexion in which this phrase appeared. The present order of things amongst the Regular Bap. ists is this:-A person applies for baptism. He is called before the church, at its Saturday monthly meeting. He is interrogated respecting his conversion. He relates all that he has felt and thought, more or less, since the time of the commencement of "a work of grace" upon his heart. After being examined to the satisfaction of the church, the question is put-“Ought the candidate to be baptized?" If the church, or a majority of them present, give a verdict in his favor, he may then be immersed. He is then immersed in the name of the Trinity on a suitable occasion, and joins the church. This church of which he is a member meets statedly once-a-month in its church capacity. After meeting on the Lord's day, and talking over the affairs of the neighborhood out of doors for a while, the preacher calls them into the house, either by going into the pulpit or giving out a hymn. They sing a few stanzas of a hymn, or song, the precentor or the choir, as the case may be, standing, and the congregation sitting. This ended, the preacher prays for the people, and for a sermon, sometimes for a text, and for the conversion of the converted. Then comes the sermon, homily, or discourse, explanatory of some word, phrase, or verse found somewhere in the Old or New Testament. Sometimes it is the saying of an angel, a good man; sometimes the saying of a wicked man, and sometimes the saying of the *****. [I must here declare that I did positively hear a sermon delivered before an Association from the words of a demoniac, or person possessed of a demon.] The sermon ended, a prayer is made for a blessing upon the seed sown, or the doctrine delivered; a song is sung, and the benediction is pronounced. Home they go.

I will say nothing about the order of things in the families of those who have been worshipping God in worshipping a preacher, or in sitting once-a-month under the allegories and comments of a person who, five times in seven, cannot tell the nominative case to a verb, or the antecedent to a relative. I never did disdain, nor did I ever cast a disdainful look upon a brother because he was illiterate. Nay, so far from it, I have generally encouraged them "to improve their gifts." But I cannot compliment any illiterate man for assuming the office of an interpreter, or expositor of Scripture. Men may proclaim Jesus, and exhibit the reasons why they believe on him; they may preach Christ successfully without English, Latin, or Greek, just in the language of the nursery; but to hear such a man expounding texts or explaining scripture, is a burlesque on the pul pit and a satire upon the age. Yet a large proportion of our preachers are not content with being preachers, however illiterate they must make sermons, and become pulpit commentators.

Once-a-quarter, often once in six months, there is a sacrament. The table is spread, and bread and wine placed upon it. The preacher breaks the bread into crumbs, talking all the while about the eucharist; and after prayer the deacons carry it round upon plates. None of the disciples break the loaf. The consecrated bands of the pastor alone is privileged thus to handle it. Then a cup is

carried round by the deacons, whose sole office it is to wait upon the pastor to help to serve the tables.

The sacrament being over, all things continue as they were; the people dress and mount their horses, walk on foot, or ride in carriages, as it happens, once-a-month, to hear a text explained, and often as much to see their relatives, neighbors, and friends, as to hear the sermon. Their children are generally left to the Lord to be converted; for if embraced in the atonement or the election of the party, they are "insured."

But now and then a missionary, a Sunday school agent, a temperance preacher, or a tract eulogizer, makes them a visit. He tells a good story of the scheme, and inculcates liberality. He inspires the people with his spirit. If he is on the tract expedition he gets up a society. A president, directors, and a treasurer are wanting. This serves to gratify the pride of some of the wealthier sort. It also serves for a theme of conversation, discussion, and religious talk on Sunday. By the time they have worn out, or got tired of this religious plaything, (for religion has its toys,) a temperate preacher announces temperance as the order of the day. This is a good work, and there must be some other society, other than the church of God, created upon a new bond of union, and upon a new principle of co-operation. Officers for this are wanting, and a new knighthood is formed. If the rich in the neighborhood were all taken into the first order of dignitaries, rather than take into this new communion the virtuous poor, they conclude to double or treble title some of the order of St. Dominic. They will confer the ribbon or the garter upon dignitaries of the Tract or some other fraternity. The people become temperate, and the question has been decided that this is a good institution. Then comes the training of "pious youths for the gospel ministry," and the importance of education is discussed. An education society is wanting, and pious youths, who want to rise to the dignity of pastors, are sought after. Many are found, but few can be qualified for the want of money! The missionary cause and its agents come always before us. poor pagan cannot be saved without the gospel, though Mr. Brantly admits they may be regenerated without the word of God! And what shall I more say? for time would fail me to tell of Gideon, Barak, and Sampson-to tell of the Sunday School Union-of things domestic and foreign—of the cessation of Sunday mails, and of all the benevolent enterprizes of the age. These generally are a part of the present order of things. This I give as a sample, and it is but a sample of the present order of things among the Baptists.

The

In the mean time the people are not instructed in the Holy Writings; they are ignorant I say comparatively, and generally they are ignorant of the message of God to the world. The consequence of this ignorance is a deadness and coldness in the whole profession. The love of the world and the honor that comes from man leave little room in the affections for the love of God and the joys of his salvation. Light cheers, quickens, animates. The light of salvation gives life. But the dead, and the obdurate, and the disconsolate are under the dominion of darkness.