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JOSEPH S. BAKER— Editor.
VOL. XII.
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for the Christian Index.
Sabbath Occupations.
Brother Baker— ol the Iriends of Zion,
allow me to ask, What are you doing, en
gaged in, or whither are you going ? Are
you preparing to join in the public worship
of Got? ? or are you following your worldly
business, or seeking foi amusement on this
day ? If one of the hitler is your object, do
you not recollect that this is tlie day which
God has marked as his own, by the fourth
commandment ? But lest you should have
forgotten it, permit me to refresh your
memory. In the 20th chapter of Exo. it is
thus written ; “Remember the Sabbath day,
to keep it holy. Six days shall thou labor,
and do all thy work: but the seventh day
is the Sabbath of the Lord thy God : ill it
thou shall not do any work, thou, nor tny
son, nor thy daughter, thy man-servant, nor
thv maid-servant, nor thy cattle, nor the
stranger that is within thy gates, for in six
days the Lord made heaven anti earth, the
sea, and all that in them is, and rested the
seventh day ; wherefore the Lord blessed
the seventh day and hallowed it.”
By the Sabbath, tve understand a day
rendered sacred by divine appointment, ded
icated to rest and religious purposes, and
comprising entire one-seventh part of our
time. We shall consider, 1. Its origin.—
The inanition of the Sabbath is not only di
vine, but coeval with the creation ; it was
enjoined upon man previous to the (all,
when in a state of paradisiacal purity. —
When all was holiness, before sin had mar
ed the works of God : when every place
might he a temple, and every moment a
suitable time to worship, even then did God
set apart one-seventh of the time for his
more especial service. It was at this time,
“God blessed the seventh day and sanctifi
ed it,” G n. ii. 3. made it a day of peculiar
blessing and manifestation ; set it apart
from a common to a sacred use, and gave a
sanction to his institution by Lis own ex
ample in resting on that day. This is the
origin of the Sabbath.
2. Its perpetuity. Having the origin,
we shall now examine what evidence we
have, that it was known and observed prior
to the promulgation of the law. From the
time of the first family to that of the deluge,
we have strong intimations that a sacred
day was known and at least partially ob
served. Cain and Abel brought their offer
ings, as the common reading lias it, “ in
process of time;” (Gen. iv. 3.) but litteral
lv, and as it is in the margin, “ at the end
of days.” Os what days? But one division
of days had been yet mentioned, and that
was of the days of the week, the Sabbath
being the last, or seventh day. Nothing is
more reasonable than to suppose, that the
end of the days of the week is here intend
ed ; especially when it is recollected that
this period of days had been already fixed,
and the passage refers to an act of religious
worship which was to be performed. It is
also evident, that days were reckoned by
portions ol seven in the time ol Noah.—
The Lord said unto him, “Yet seven days
and I will cause it to rain upon the earth,”
again at the return of the dove, “he stayed
seven other days before fie sent her forth
the third time.” Returning with an olive
leaf “lie stayed yet seven other days,” and
then dismissed her from the ark. We read
ily conclude, that the Sabbath was trans
mitted by Uadition from Adam to this peri
od. What other reason can be assigned
for Noah’s observing these revolutions while
in the Ark.
During the bondage of the children of
Israel in Egypt; we are not informed that
the Sabbath was observed ; but it does not
appear to have been forgotten. For about
forty days after their departure from bon
dage, when the Lord gave them manna at
Elint; And the Lord said unto Moses,
How loug refuse ye to keep my command
ments, and my law.” Ex. 16: 22, 23. In
this passage, the Sabbath is referred to as
something alieady known, and the people
are blamed for not keeping it. The man
ner in which the fourth commandment was
THE CHRISTIAN INDEX.
announced at the giving of the law, is ano
ther proof of what has been already stated.
Os the other commandments it is said,
•Thou shall;’ but of this‘remember,’ which
scents to indicate the renewal of the Old
commandment and not the enactment of a
new one. For had not the Sabbath been
previously known how- could the children*
of Isiael been called on to remember that
of which they had never heard. The truth is,
as this is the most ancient institution, God
now calls upon ltis people to keep it in
mind.
3. Its change. “Without entering into
supposed suppositions that the UTTfnSahb ith
of the creation was lost in the time of Josh
ua or Hezekiah, by the imusu.il prolonga
tion of some days, we shall produce argu
ments which the scriptures will justify.
But it may be asked, “Upon what au
thority has the day been changed ?” In
reply to this, we answer, Upon tltfe same
authority by which it was first instituted.
The Saviour of the world declared himself
to be “the Lord of the Sabbath :” having
the same authority to change it, as to insti
tute it. The lawfulness of observing the
first day of the week for the true Sabbath,
maybe proved, (1.) From the sanction of
Jesus Christ. On the first day of the week
(the Christian Sabbath) he arose, having fin
ished the wotk of redemption, and triumph
ed over death and hell. On the first day of
the week he met two of his disciples going
to Emmatts, and opened their hearts to un
derstand the scriptures ; on the evening of
the same day he met the eleven, when
Thomas was absent, and gave them his
blessing. John 20: 19. Again, eight days
after, being the next litst day of the week,
when the disciples were assembled, and
Thomas with them, Jesus chose this day
again to meet with them, vetse 30. Al
though Christ met frequently with Ins dis
ciples. no day is mentioned but the first day
of the week, and this is always in connec
tion with the assemblies of the disciples for
religious purposes. These meetings were
no( accidental, but designed and having cho
sen the first above the seventh, or any of
the rest, and mentioned it by name, our Sa
viour has authorized the observance of it by
his own example and practice, which ought,
with it-, to have the force oflaw.
(2.) Again, from the transferor the pe
culiar blessings oj the seventh, to the first
day of the week. On this clay Christ not
only manifested himself to his disciples, and
opened their hearts to understand the scrip
tures, but breathed on them, that they should
receive the Holy Ghost, John 20: 10-23.
The ancient promise of the lloly Spirit,
which Kings and prophets desired to see,
was fulfilled on the first day of the week,
“When the day of pent icost was fully come,
they were all with one accoid in one place;
and were filled with the Holy Ghost, and
began to speak with tongues,” held in com
memoration of tiie giving of the law, and
always came fifty days after the passover,
which this year fell in the Jewish * * *
consequently thefeaslof the penlicost came
on the first day of the week, the day of our
Lord’s resurrection, and the stated day of
public worship among the disciples. Un
til this extraordinary effusion of the Holy
Spirit, the Christian never fully superseded
the Jewish dispensation. How remarka
bly then did God confirm the keeping of
this day, by abolishing on it the latter dis
pensation, ushering in the former, and fit
ting his disciples for the work of planting
his church, and converting the world. The
descent of this extraordinary blessing on
the first day of the week, may be regarded
as a solemn approbation of the Christian
Sabbath, and a seal to its institution from
heaven. It is unnecessary to multiply proof.
The whole current ot ecclesiastical history
shows that it has been the constant and un
interrupted practice of the church through
out the world, sinee the days of the apostles,
to observe the first day of the week as the
true Sabbath, lleinember the Sabbath
day to keep it Holy.
(To be continued.)
Fur the Christian Index.
llow far Churches may aid in the successful
Preaching of Christ Crucified.
Mr. Editor —The press of iriv engage
meats will prevent me from furnishing you
with such a letter, as I would wish; hut
presuming upon your indulgence, 1 shall
offer a few remarks, which f hope may not
be deemed inappropriate to the present
times. I will suppose this question
to be asked me, by our churches, “What
wilt thou have me to do.” I will not say
to sueli, “ Go to Damascus” in order to
learn ; for the word is nigh them—in which
their duties are plainly written. To such
an inquiry I cannot err much in saying, end
in the successful preaching of Christ cruci
fied. If lam asked, how this may he done,
I answer, first, by cultivating a spirit of pi
ety.
FOR THE BAPTIST CONVENTION OF THE STATE OF GEORGIA.
PENFIELD, GA„ OCTOBER 18, 1844.
No individual member of the church of
Christ should doubt, but that he has it in
his power to assist in the successful preach
ing of Cluist crucified ; for if piety be an
essential ingredient, as a secondary consid
eration to the successful preaching of the
Gospel; and as all members, be they pool
er licit, can cultivate piety, we see that in
this respect, none are precluded from being
co-workers with God. The Church is
properly a representative of the Gospel. It
is an embodiment of its principles. Its of
fice is to illustrate,enforce, and substantiate,
every doctrinal, experimental, and practical
duty, which may lull from the lips of the
preacher. The Church is the diagram,
which Ihß preacher employs to illustraieTTis
theories. And as such, ii’ it be imperfect,
every step in the illustration will be mark
ed with a corresponding incoherency ; and
so far, from establishing, will only weaken
the theory. If the preacher should sudden
ly be aroused to the value of the soul—if
with the eloquence of an angel, he should
dwell upon its nature, exhibiting in glow
ing colors its intense susceptibilities, as a
rational, moral and accountable agent—il
with a mastcily hand, he should define its
powers of conception, its powers of appli
cation, the intolerable anguish il would feel
if lost, the exalted and refined pleasure it
would experience, if saved ; if rising from
these inferior considerations lie should ex
hibit the awful grandeur of the death of
Christ; if with the wings of an angel he
should soar to the regions of the blest, and
see the joy excited at the conversion of a
sinner, or the copious and gushing*iears of
regret, shed over the lost: if with all these
sublime considerations, he should make one
touching, one soul-sliring appeal to the un
godly, how far short would it fall of ils le
gitimate results, if the general piety in the
church bore no corresponding testimony to
this pleasing and awful reality. To see a
marked indifference—to hear no hearty re
spouse—these things will cast a sickening
sensation over the mind of the preacher,
will parulizc all his efforts ; and so far from
finding verdure in his field of labor, will see
it blasted with mildew.
If there he not this piety in the church,
whatever the subject discussed, it will alike
prove powerless. If, like the Apostle Paul,
the minister shall reason of righteousness,
and temperance ; if he shall dwell upon the
ethics ol the Gospel —to do to others what
we would expect them to do for us ; to live
in peace and harmony with all men; if in
stead ol finding this righteousness and tem
perance, the minister found fraud, circum
vention and drunkenness; if instead of see
ing affection for others, lie sees envy, and
haired; if instead of benevolence, lie sees
a sordid selfishness ; if instead of reconcil
ing their enemies, lie sees them heaping
curses on their heads; if a preacher finds
himself thus circumstanced, he wo did he
no less guilty of absurdity, in expecting the
clouds to rain down diamonds—should he
even so much as think that “he will come
again rejoicing, bringing his sheaves with
him.” And the church (ifchurch itmightbe
called) would show as much folly, as the man
who would sow his seeds upon a rock, and
expect a harvest; should it indulge the hope
that the seeds of divine truth will germinate
in such a soil as theirs. No, my Christian
readers; if you wish your preachers to be
useful, and you yourself benefited,you must
perform your part; your hearts must ever
he kept alive with the spirit of devotion.—
‘That noble expression of the Apostle to the
Gentiles should over characterize your con
duct, “For me to live is Christ.” Numci
ous are the examples, in which, men lion
esl in their intentions, faithful to their trusts
as minisleis, have preached Christ crucified
with affection and kindness; and their preach
ing produced no more effect than the sigh
ing of the evening breeze. But when in the
providence of God, they found themselves
in the bosom of a church, distinguished for
piety; their ministialions were more suc
cessful; and the preaching of Christ cruci
fied proved the power of God, and the wis
dom of God to the salvation of them that
believed. This pleasing change in their
ministry must be ascribed to the difference
in the condition of the Societies, and not to
themselves ; for they preached as faithfully,
they labored as assiduously, they piayed as
fervently in the one case as the other. ‘The
secret of this change will find its answer in
the fact, that there was a religious fitness in
the one ease, and not in the other, to appre
ciate the preaching of Christ crucified.
By a careful investigation into the histo
ry of all those churches, which have expe
rienced any signal communications of God’s
love—in the comfort and establishment of
believers—or in the conversion of the im
penitent, il will be discovered that these im
portant changes were preceded by a very
high tone of religious feelings; that although
there may not have seemed any remarkable
external evidences of excitement, yet there
were many who breathed a pious sigh, that
God would visit Zion, that he would repair
her waste places. And when this feeling
becomes general, there is a religious fitness
to appreciate the in fl lienees of the Spirit and
the preacher, feeling the kindlings of their
devotion, enters upon his duties with a
cheerful countenance, a joyous lieait, and
preaches Christ and him crucified with ef
fect. The hard and obdurate hearts of men
become soft as wax, and moulded into the
image of Christ, will ever after he living
monuments of the power ofCliristcrucificd.
M. If. 8.
(To hr continued.)
For the Christian Index.
Odd Thoughts.—By An Odd Fellow.
I. “■Begone, Bull Care." —llow silly
are all the complainings of ungrateful mor
tals at the lot which Providence lias sent
theijn.Every individual is filled with djs
conteot, conceiving his own particular ills
to be l ,more grievous than the ills of others.
Howls it with thee, gentle reader?
A re;,you in debt?- Thei), by all means,
labor patiently and contentedly to get out.
A desjimding heart never helped to fill a
P ur t f more than the'drying up of a
fotfmsitt! nutls to the size of the stream be
low, Good humor is the Virtue that makes
the world wag easy :—Cheerfulnes is the
great restoicr of wealth and health, and de
stroyer of care and discontent. ‘Thousands
around you are in a like condition —aye,
and e’en tvoise: —and why repine at at lot
which you bear in common with your fel
low beings. Remember friend ‘tis a griev
ons sin to be sad under the burden which
heaven places upon
economy, when associated with cheerful
ness and honesty, will pay your debts right
speedily, were they even millions.
Have you failed in business?—Then,
don’t fret about it:—a moping heart repairs
no losses. Begin, again, at the hegining,
and remember the lesson your failure lias
taught you : dont reach your hand farther
than your arm can let it go, and never ffy
to snatch too much at once. Proceed
slowly, cautiously, ami cheerfully; and,
like Peter Simple, hope for “better luck
next time.” Sighing after a fortune gone
will ncVer make a fortune come, and con
templating past prosperity will make pre
sent adversity sit none the lighter upon the
heart. Hundreds have failed in business
before you; but uevei one mended the
matter by looking only upon the dark side
of the picture. Cheer up, then, and when
your bosom would heave a sigh, tune your
lips for a whistle ; and go right merrily to
work again.
Is your body home down with disease?
—Still keep the mind in health. Cheerful
ly Rulerr.il to your fate and grumble not.—
Instead of complaining that your case is so
bad, be thankful that it is no worse. A
raving tongue never made a sound bod)',
nor did ever grumbling at sickness add
speed to the wings of approaching health.
Let your mind still rise, and your body
will seldom fail to rise with it from sym
pathy.
Has your Love been slighted Jby your
mistress?—Good! No better subject fora
joke. You can now laugh at yourself for
believing her the most charming creature in
the world, when all the world, besides
yourself, had a different opinion. Don’t
lose your own heart because you have lost
hers :—love never broke a lieait except in
a novel. Tlteie are plenty of damsels all
round you, with sparkling eyes and bound
ing hearts, and among them you may find
one as fair as your lost one, and far more
yielding. Forget the “Old love,” and “on
with the new;” smile to your present mis
tress, and never sigh after your old one;
for, ten chances to one, she used snuff.
Have debts, adversity, disease, loss of
friends—all, come upon you at once?—
Still be patient, be cheerful. Never a
storm but bad an end. And, peradventure
this world is made for trouble and sorrow,
in order that we may not be too well de
lighted by the way and forget whither we are
going. Our life is a pilgrimage on oatili
which wise men pass with alacrity. Be
you assured, friend, you are a most fortunate
man, if you are butcontcntcd with your lot;
no man is more happy if you have hut
cheerfulness at your command. Remember
that “God eliastiscth them whom he lov- i
ethand that they “who sow in tear:-.
shall reap injoy.”
“Oh! fortunatos nimitiHi, bona si sun no
lint.”
Mount Jefferson, Ala. JB4-1.
For the Christian Index.
Brother Baker —l regret the necessity
of a third communication, when but one
was intended. Whilst lamat a loss to as
certain what benefit would lie derived from
a knowledge of my religious position - If
you felt all the assurance of cot redness in
your own bosom, that should be felt on a
doctrine, before it is taught, and defended,
why bold me up to the prejudices of your
readers, first, as a Poedohaptist, and then
as neither the one, nor the other.
“But as it were an after dinners sleep,”
Dreaming on both.”
Let us suppose for the sake of illustra
tion, that I am a very Lad man, and engag
ed your attention from very- bail motives,
and y'ou had the penetration to discover it,
and the power to expose it; would that
prove anything, eithei for or against the
doctrine of close communion?
But to return to the case of Leonidas. I
said the Ilev. minister held that Christ imi
tated him, You commenced sustaining that
position ; but now say that it is justifiable
to refer to his soldicts. Is it possible that
the conductor of a leading organ of the Bap
tist denomination should be unable to dis
criminate between an “ imitation ,” and a
“ reference .” And yet their meanings must
be identical to sustain the position assumed.
Upon the subject of Baptism, when ask
ed which branch of the Baptist church ad
administers baptism correctly ? and when
asked if the baptism of the Freewill and
Primitive Baptists be from Heaven or of
men ? Jott do not tell. But say you ought
not to commune with disorderly persons.
!)o you charge two out of three branches of
your denomination with being disorderly ?
If so, then, those two branches upon the
same principles would make a similar alle
gation against you. And thus the whole
709,1)00 Baptist in America are atone sweep
placed under the head of disorderly Chris
tians. In which unfortunate condition, 1
most certainly would have been placed, had
1 followed (as you seem to think I should
have done) the influences of an early educa
tion. And nil this for the purpose of sus
taining the proposition that Christ was imi
tating a heathen hero, and that the doctrine
of dose communion is a necessary conse
quence, of a difference of opinion on the
subject of Baptism.
1 have heard many'close communionists
argue this question ; anil they all, like your
self, begin on “ baptism ” and end in “dis
order.” You will, I hope, allow me some
time for reflection before you call on me to
subscribe to a position, which requires me
to denounce as disorderly, two large and pi
ous branches of the Baptist denomination
—with the dire necessity of denouncing the
other branch, or be inconsistent. For 1 be
lieve each branch holds the other to be in
disorder.
You say you have referred lo the scrip
tures, and think I ought lo be satisfied with
them. In this you are correct. 1 would
rather change every sentiment known tomy
mind, than one senteneeof that sacred hook.
But you also referred to Leonidas and his
soldiers and have said much more about
him, and them, than you have about the bi
ble. llow then am 1 to determine upon
which reference your positions depend.
1 seriously fear that your attempt to as
certain, and define my position, lias led you
to conclusions, I might say erroneous con
clusions, which a charitable construction of
my letters would have averted.
In conclusion let me ask you to review
your comments on this subject, and say if
you are willing the Baptists and the Chris
tian world at large, should believe that you
have no other or better reasons for the prac
tice of close communion, than those assign
ed in your remarks upon my letters? Do
you not believe that by a close examination
of the history of the Baptist church, the
true reason could be ascertained? And
would it not he better to give the true
reason, even if it did not exactly sustain the
position of the church; os now held forth,
and practiced by your denomination? A
slight change for the better is desirable to
all, except those who hold to the infallibili
ty of the church.
Humbly praying to the giver of every
good, and perfect gift, to continue, and in
crease your usefulness to bis church, 1 re
main your brother in the bonds of the Gos
pel. REUBEN THORN.
Dahlonega, Sept. 1.
REMARKS ON THE ABOVE.
It seems our brother—we still hope he
is a Christian brother—has jjccome a little
displeasedbecause we have not answered his
communications accoiding to bis own lik
ing; lot we aie sure we east no reflections
on him. lie represented himself as a
“f iend” to the Baptists, in his first com
munication. We certainly felt justified by
that, in the conclusion that he was not a
Baptist. If A writes to us “1 am a friend
to B,” wc certainly should conclude that A
and B are very different persons. Are the
bride-groom and the friend of the bride
groom, mentioned by the Saviour,thesame?
Now as bro. Thorn's language justified the
conclusion that lie was not a Baptist, though
a member of some Christian Society, we
know not how we could have well sup
posed him to be any thing else but a Redo
baptist or a Quaker. ’The latter we did
not suppose he was, for Quakers do not
meddle with baptism or the Lord’s supper.
As wc had inferred that lie was a Pcdobap.
list, from his own language, we thought it
nothing but right that we should acknowl
edge on r error, when he disclaimed being
one. Wc can assure him, we have no
particular desire, nor have we had. to attain
to ‘a knowledge of ii is religions position.’
He is accountable to God and not to us.
If.bro. Thorn had dial cliarilv, which
Publisher —BENJ. BRANTLY
“thiukelh no ill,’’ lie would not have sup
posed that bro. Reid intended to icpresent
that the Saviour took Leonidas as his mod
el. The Saviour did many things, which
Jews and Gentiles had done before him,
and thus, in one sense, imitated them ;
and yet he had no model which he follow
ed but his own sovereign will. Bro. T.
seems too to have forgotten that he himself
represented bro. Reid, in one [part of his
first communication, as referring to, in
stead of imitating ‘Leonidas.
We did not answer the questions about
the Free Will Baptists &c. because they
had no necessary connection with the main
points on which bro. T. sought our views -
But if he will refer to the number of our
paper for Sept. 27th, he will find what our
views are in reference to the Free Will
Baptists and their baptism.
If there be any “order” 4 for admitting
unbaptized persons to the Lord’s supper,
let it be produced: if there be no such or
der—no warrant in the word of God lor
the practice—we must certainly consider it
disorderly, and consider those whoobserve
it as walking disorderly, in that respect.
Our bro. in his first communication, pro
fessed to desire information relative to ohr
views; but now, it seems, that he did not
lack information on the subject; for he tells
us, he has “heard many close eomrnunion
ists argue this question, and they all like
yourself begin on “baptism” and end
in “disorder.”
We did reler to Leonidas, it is tiue; but
why did we ? Was it not, my brother, be
cause that was the string on which you
harped so much ? and on which you reques
ted us to harp also ? Strange that we
should be censured for replying to your in
quiries ! But we said more about Leonidas
than about tho bihle. We are not sc sure
of that—but suppose we did—is there no
good reason lor it? When we speak of
subjects not expressly mentioned in scrip
ture, we have to multiply words and argu
ments ; but when we are called on for scrip
tural authority, one “Thus saith the Lord”
ought to be sufficient for every reasonable
man. You, admit (in the 6th paragraph)
that you “ ought lo be satisfied ” with the
scriptures to which we referred you, Why
then arc you not satisfied ?
We are certainly willing that the world
should know that we deem it atnplv suffi
cient lo justify us. in the practice of restric
ted communion, to be assuted that the bibit
authorizes us to admit baptized believers to
the Lord’s supper, but gives us no author
ity to admit others ; —and that it teaches
expressly, that in religious matters, we are
not to act without u divine warrant, We
therefore call upon you again, if you know
of any divine warrant for admitting un
baptized persons to the ordinance of the
supper, to produce it. Until such a war
rant is produced, we must be excused for
adhering to our practice, contrary to the
natural inclinations of our heart, which
would prompt lo union and communion
with all good men, whether members of
churches or not. And if you write again,
please do not forget to analyze and answer
the arguments and the scriptures intro
duced in our tormer replies. If you ex.
peel us to continue the discussion of the
subject in our paper, we must insist on
your coming to the point and sticking to
it, —on youi meeting and answering our ar
guments fairly. If those who admit tin;
baptized persons to communion do not act
“disorderly,” point us to the rules of order
in scripture which justify their course. If
you insist on our acting as they do, produce
your warrant. If you cannot do this, why
let the subject rest in silence. Better not
speak or write at all, than not to speak or
write to the point, for that would be dark
ening counsel by words.
No man entertains more friendly feelings
than we do for our Free Will brethren, and
others who dtfi'er fiom us in their religious
need and pi active, and therefore we feel
averse to any controveisy. that has not a
tendency to draw us nearer to each other
other and to bind our hearts together with
the silken cotdsof love. With the spirit
of our correspondent’s former communica
tions we were pleased ; and, consequently,
feel surprized and pained at the altered
tone of the one on which we have com
mented. We cannot, and will not take
part with T. in ordei to gain his good will,
in condemning a brother, (bro. lieid,) for
expressions used in an extemporaneous ad
dress, until we learn from himself the idea
which he intended to convey. Does bro'.,
‘l’. in his extemporaneous addresses, never
use words of doubtful import ? If not, he
is the most gifted and extraordinary man
living! But if he does occasionally use
such words, what wotdd he think of one
who reported his expressions, in a widely
circulated paper, and put upon them a con
struction which it was not his design they
NO. 42.