• "Communication" by Aristides.
• Introductory Note by Editor of Christian Baptist.
• "Remarks on 'Aristides'" by Discipulus.

FROM

THE CHRISTIAN BAPTIST
{NO. 2.}	BETHANY, BROOKE CO. VA. MONDAY, SEPTEMBER 1, 1828.	{VOL. VI.}
	"Style no man on earth your Father; for he alone is your
	"father who is in heaven; and all ye brethren. Assume not
	"the title of Rabbi; for ye have only one teacher. Neither assume
	"the title of Leader; for ye have only one Leader--the MESSIAH."
	Matt. xxiii. 8-10.
	"Prove all things: hold fast that which is good."
	Paul, the Apostle.

Mr. Editor,

      IT must be acknowledged by all who read the Christian Baptist, that it possesses this decided advantage over every other religious publication of the day--that it does not present a cross-eyed, one-sided view of things, and that it does not shun nor hate the light of truth and investigation, and that all questions which are comprehended within the field of reason, sound philosophy, and revelation, are fairly answered. This magnanimous characteristic of your publication has caused many to seek a residence in the fat vallies of Virginia, who would otherwise have lived and died on the cold, bleak, barren, Esauic or Edomitish mountains of scepticism, mysticism, and sectarianism.

      This consideration induces me to send you the following communication, which I shall entitle Facts, Fictitious Tales, Religious Romances, and Pious Crusades. I have been frequently solicited to enlist in this pious and holy war, but refused; because, having been often deceived by specious titles and fictitious adventures before, I determined not to engage in any thing called religious, which was unauthorized by Heaven. I have seen and read some of the most wonder-working tracts yet published; but they all have failed to convince me that they are the secret powerful messengers of God, fruits of the Spirit, mighty moral sweeping engines, that are to loosen this government from its present basis, and to precipitate it upon some other adjacent government. If I did not see and know that these "mighty moral engines" were all propelled by sectarian steam, and that each one was large enough to fill the river without allowing the other to pass; and that when they meet there will be racking and cracking of the boats, screaming and hallooing of the passengers, and lashing [37] and dashing of the waves; I would have embarked in one of them with some of my worthy friends and compeers, and gone from place to place, influencing the multitude to wade through blood and walk upon the bodies of the slain, to accomplish this pious crusade.

      There are some scattered fragments of scriptures in a few of these moral revolutionizing engines, much fiction and exaggeration in most, falsehood in many, the whole truth in none, sectarianism in all, and money, the root of all religious evils, the foundation.

      This morning, in looking over Mr. Keeling's Religious Herald, of February, 1828, printed in Richmond, Va. my eye was caught with the front piece, headed "Usefulness of Tracts." As I knew this to be a Baptist publication, and seeing it headed Religious Herald, by a Baptist editor, I was disposed to give it a dispassionate reading, thinking that I might find "one among a thousand" of these moral engines, that were true, all true, and nothing but true. But I was not as fortunate as Solomon. The editor states that the "recorder is willing to be held responsible for the authenticity of the facts. We hope to hear from him again soon." The prominent points of this Thaumaturgus tract, are these:-- A little, ragged, dirty boy, in the lower part of N.C. one day on the road had a tract or sermon thrown to him from a carriage by a lady, who his mother told him was his cousin, S. B. from N who did not know him in his dirt and rags. The sermon was entitled a Tract for Children, and coming from his cousin made it still more precious. In this sermon Christ was represented as the Shepherd of his sheep, and little children as composing a part of these sheep. In this sermon his sufferings to save little children were most touchingly depicted, together with the danger they were in without repentance. Reading this led him to prayer and supplication. His Father had an old Bible which he read with much interest and prayer. Some time afterwards he understood there was preaching twelve miles distant. He went, and heard the way to God through a Mediator. He embraced him by faith, and he was formed in his heart the hope of glory. He after this event read his Bible, and was baptized into his Saviour's death.

      1. Was it the tract, the scripture in the tract, the preaching of Christ as a Mediator, or the reading of the sermon on the apostasy of Francis Spire, which is mentioned in the narrative, or the reading of the Bible, that converted this little boy?

      2. If it was the tract, or Francis Spire's apostacy that converted him, does he not need converting again?

      3. Was not this a Baptist tract, and was not the publication of it designed to show that Baptist tracts are superior to all others in making Baptist converts? and will not the same rule apply to all other sects? [38]

      4. Are little children, in the popular sense of the phrase which is here used, a part of Christ's sheep, according to the Baptists' faith, and according to the 10th of John, where Christ says, "My sheep hear and obey my voice, and follow me?"

      5. When this sermon, which converted this little boy, stated that little children are a part of Christ's flock, did it state the truth or a lie? and which converted him, the truth, or a lie, or both?

      6. As the Baptists', and all orthodox confessions of faith, speak of elect infants, or little children, does this not imply that some infants are non-elect? and are not all non-elect infants in danger of damnation, without repentance, as well as this?

      7. Do the Baptist believe that such little children as were brought to Christ by others, and upon whom he laid hands, and such as this useful tract mentions, ought to be exhorted to go to Christ, when they know it to be impossible?

      8. Are not these "mighty moral engines" calculated to supersede the word of God, and to produce the evil Solomon saw and deplored--princes walking on foot, and servants riding on horses? Is not the word of God so lame, and its feet so muffled with tracts, sermons, &c. that it cannot travel with its former velocity; while these servants are traveling with stage, and even steam-boat speed?

      9. If these wonderworking servants are so mighty, is not the word of God superfluous? And if the word of God is quick and powerful a two-edged sword, the breath of his mouth, a hammer, a fire, like rain and snow, are not these modern engines superfluous, and thefts from the lamp of God--the mere setting rays of his word?

      10. How many of the ancient congregations were acquainted with the power of these steam engines, when the word of the Lord ran and was glorified, and thousands were born in a day?

      11. Was it these "moral engines" that produced the recent great accessions in Kentucky and Ohio! or was it the ancient gospel?

      12. Had not christians better print and distribute Matthew's, Mark's, Luke's, and John's account of the sufferings of Christ, to convert little and big boys, and leave these "moral engines" to money-lovers?

      These few hints are respectfully submitted to the consideration of your numerous and intelligent readers--by

ARISTIDES.      

[The Christian Baptist 6 (September 1, 1828): 37-39.]

FROM

THE CHRISTIAN BAPTIST
{NO. 4.}	BETHANY, BROOKE CO. VA. MONDAY, NOVEMBER 3, 1828.	{VOL. VI.}
	"Style no man on earth your Father; for he alone is your
	"father who is in heaven; and all ye brethren. Assume not
	"the title of Rabbi; for ye have only one teacher. Neither assume
	"the title of Leader; for ye have only one Leader--the MESSIAH."
	Matt. xxiii. 8-10.
	"Prove all things: hold fast that which is good."
	Paul, the Apostle.

      THE remarks on Aristides we present without taking any special notice of the merits of the point at issue. The abuses of writing and speaking and of the press, are not to be considered as arguments against the use of them. Whatever does not arrest the attention of mankind to the sacred writings as the supreme rule of faith and manners, is not worth either reading or hearing and whatever has a sectarian or schismatic tendency is worse than being silent altogether.

Ed. C. B.

FOR THE "CHRISTIAN BAPTIST."      

      The first section is appropriated to the commendation of the 'Christian Baptist,'--the design of the second, I am doubtful whether I understand. Of course no animadversions are required by these. That the opinion relating to money, advanced in the third, is correct, I will admit, if any evidence can be brought to support it. But my present belief is, that of all the undertaking in which christians of this age are employed, with the ostensible object in view, of the bettering the moral condition of our race, none is more exempt than the Tract enterprize is, from the imputation of being under the influence of MONEY for its motive. I hasten, however, to the design which I have in view,--to make some remarks upon such portions of the communication by 'Aristides' as appear to me most objectionable. This writer, professedly abridges, in the September number of the 'Christian Baptist' an account of conversion, represented in the 'Religious Herald' in February preceding, to have been partly by the instrumentality of a tract; which abridgement is favored by a [83] number of questions. For these, the reader is requested to turn to the 35th and 36th pages of the C. B. present volume.

      It appears to me unreasonable to conclude that tracts are useless, merely because: 1st. They sometimes contain what the Bible does not support: or, 2d. Nothing in them can be expected to be useful in promoting the Redeemer's kingdom any further than it declares or repeats what the scriptures make known and require. But these are the only arguments offered by 'Aristides' in favor of the inutility of tracts. It is not necessary, for example, to suppose that every essay and every sentence contained in the 'C. B.' from its commencement until the present day, is sustained by the word of God; or, that this work reveals to our faith, new truths to be believed, that such as read them may be saved; in order to suppose that the publication has been useful. And yet this is the amount of reasoning here used against the utility of tracts; or if it exceed this, I do not discover it.

      I do not believe that any 'tract,' or 'sermon,' or 'preaching' can be successful in turning souls to God and Christ, except in so far as it reiterates the gospel--the word of God. This is my answer to the first two questions of 'Aristides;' and yet I do not conclude that tracts and sermons, when they DO reiterate divine truth, are of no value. That 'Baptist Tracts,' or those which are issued by Baptists, contain truth which others do not; and more truths than they; I think clear from the scriptures: and 'their design is not to show that they are superior to all other in making Baptist converts;' but to disseminate the knowledge of revealed truth. If the sermon alluded to in the narrative, which represented Christ as the shepherd of the sheep, and little children as composing a part of these 'sheep,' meant children so small as to be incapable of believing and repenting, its idea, does not, in my opinion, coincide with the Bible. This is my answer to the third and fourth questions.

      Question the fifth, 'When this sermon, which converted this little boy, stated that little children are a part of Christ's flock, did it state the truth, or a LIE, and which converted him the truth, or a LIE, or both?' has been already anticipated. Against all such expressions and ideas, as 'elect and non-elect infants,' although used in 'Confessions of Faith' deemed 'orthodox,' I do unhesitatingly afford my testimony as anti-scriptural. Towards 'Confessions of Faith,' I feel very little respect, and acknowledge no allegiance; nor do I apprehend that the Baptist denomination, in this country at least, is in danger of suffering much, if any evil from them. I wish we may find foes of a character no more formidable in ignorance and anarchy, and subordination, to principles of scripture interpretation maintained by lordly and unrenewed bishops and their colleagues in ecclesiastical tyranny and neglect of God's holy word.

      The affirmative of the remaining questions, would be, that the word of God is neither defective nor superfluous; but contains [84] precisely what is necessary for our government in faith and practice. This I admit and maintain. 'The gospel of Christ is the power of God unto salvation, to every one that believeth.' Paul. 'Of his own will, begat he us, with the word of truth.' James. 'Sanctify them through thy truth; thy word is truth.' Christ. But I would use tracts, just as I would notes, criticisms, translations, periodical pamphlets, &c. &c.--or the oral instructions of elders, teachers, brethren, and parents, for the purpose of illustrating and inforcing the nature and excellency of gospel truth.

      Although, in comparison with many of my brethren, I am yet but a small child, I have already found it necessary, (and not unfrequently,) to abandon ideas which I had once believed correct, and to which I felt strongly attached;--such abandonment, when convinced of my former mistake, I have deemed no dishonor, but the reverse. Many subjects remain hung up in my study for future investigation; and if I do not deceive myself, I am disposed to ascertain what is right, that I may practice and support it. That many errors exist among christians, and baptist christians too, I doubt not; and that the word of God is miserably mangled, by many who pretend to expound it, I have long thought and lamented. But I do not see that any argument can be adduced against the distribution of well written tracts, which would not bear with as much force against all attempts, either written or oral, to enlighten and reform, except the mere distribution of Bibles, or portions of the Bible.

DISCIPULUS.      

[The Christian Baptist 6 (November 3, 1828): 83-85.]

      Artistides' "Communication" was first published in The Christian Baptist, Vol. 6, No. 2, Septemer 1, 1828. The electronic version of the letter to the editor has been produced from the Gospel Advocate reprint (1956) of The Christian Baptist, ed. Alexander Campbell (Bethany, VA: A. Campbell, 1828), pp. 37-39.

      Robert Richardson's "Remarks on 'Aristides'" was first published in The Christian Baptist, Vol. 6, No. 4, November 3, 1828. The electronic version of the essay has been produced from the Gospel Advocate reprint (1956) of The Christian Baptist, ed. Alexander Campbell (Bethany, VA: A. Campbell, 1828), pp. 83-85, The text has been scanned by Colvil Smith and formatted by Ernie Stefanik.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. Inconsistencies in spelling, capitalization, punctuation, and typography have been retained; however, corrections have been offered for misspellings and other accidental corruptions. Emendations are as follows:

            Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 p. 39:     as well as this [ as well as this?
 p. 85:     Paul [ Paul.
 

      Addenda and corrigenda are earnestly solicited.

Created 29 July 2000.