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JOSEPH S. BAKER —Editor.
VOL. XII.
TERMS PER ANNUM.
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For the Christian Index.
The Weekly Contributor. —Ao. 5.
AVhat is tliy besetting sin, reader? We
ask thee to examine it closely and see how
silly it is. Whatever it be, you will
it, when minutely scanned, utterly ridicu
lous; and if you should ever be so fortunate
as to gel rid of it, you will be surprised that
vott for a moment had admitted the bare j
idea of it to enter your breast. If you are
addicted to .my idle, indolent or vicious
habit, our word for it, you would be till the
happier wen: it abandoned ; and it you have
any doubts as to its propriety or itnpropri
fly, there is one ruleby which those doubts j
may l>c removed. We will, however, re- j
(luce the rule to two, and like Grammar!-
ant, add an “example” to each.
Rule 1. Whatever God approbates, as;
laid down in the Scriptures ul Truth, is j
commendable and right, and should he em-i
braced and acted out with humility and !
cheerfulness. Example : —Love to God j
—Love to men —Obedience to the corn- j
mauds of our .Maker—submission to his j
will—a lile devoted to his service —locking i
dailv to the wants, and relieving the dis- j
tresses of oliiers . and ever keeping the end ;
for which we were created before our eyes, j
are duties that devolve upon every individ
ual, and which y ield a rich reward on eat tit, |
and prepare the way for an eternal home in
Heaven.
Rule !!. Whatever God disapprubales, as !
shown in His Word, is injurious and sin- 1
I’ul, and should be shimnedou ail oecssions,
at all places, by all men, Example :—Liv- j
ingin the neglect of known duties—the I
commission of plain offences—hindering I
olhets from discharging their duties; and |
casting any obstruction in the way of Piety
and Virtue, ate tilings which leave a sting;
to conscience in his life, and produce end
less misery in the life to come.
Suppose you examine yout .habits by |
tbcsu rules, ami determine whether they 1
are right or wrong. \ou have some light |
or vain, or foolish practices, no doubt—j
and, for ought wo know, some very bad
ones—and in order to scutch out their na
ture, let us inquire into them separately.
What is thy besetting sin?
Is it Pride ? If so, banish it from the
heart, for it is perhaps the most dangerous
companion you could chor.se. It is certain
to give you a much higher opinion of your
self than yon are apt to deserve, and at the
same time, it deprives you in a great degree,
of the esteem of others, in its stead, clothe
yourself in the garments of humility, and
you will very soon be delighted at the ex
change. You should not forget that Pride
has tilled the world with misery, and that
Humility has opened the way to salva
tion.
Is it novel-reading ? Then lay bv your
romances and the silly, idle notions with
which they have filled your imnds; lor they
crowd out every thought that relates to your
duty, and the things by which you are sur
rounded. Instead of Tales ol'Fietion, read
the Bible, the “Index,” and other religious
and moral publications, which will point
out your duty’ to God, and prepare you for
acting in your own proper sphere with use
fulness. This will be really a delightful
exchange, for it will be giving fiction for
truth, and pain for pleasure.
Is it fondness for amusements ’ Our
word for it, a conversation with youi friends
;ind neighbors on innocent subjects will af
ford more real, lasting; satisfaction titan the
confusion and excitement of a Ball-room, or
the folly’ and lightness of a party of pleas
ure. The wheels of Time tire rolling you
too rapidly onward to Eternity, to allow e
ven a moment to be passed in an unprofita
ble manner. Yield yourself up to idle a
musements, and you are placed in the hands
of a passion whose march is more rapid
than Time itself.
Is it Intemperance? Then, for God’s
sake, abandon it without delay! It is your
worst enemy, and is opposed to the pre
cepts of Religion and the will of your Ma
ker. You will not deny that a life of vice
will produce an Eternity of misery ; and as
the use ol intoxicating liquors destroys all
sense o| moral obligation, you can not deny
that no person is so liable to contract vi
cious habits as the drinker. Am! even sup
posing there were pleasure in ibis course,
you know it is but momentary ; and who
is there, alter calm deliberation, would bar
ter his hopes of happiness here ami itefeal
ter, tor a momentary enjoyment ? In other
words, who will consent to pass an eterni
ty ot misery lor a lew houts of uncertain
pleasure ? Ihe llihle is the only source
ho nr which we are authorised to (haw rules
for the government of our conduct, and that
often condemns the wicked course of the
Drunkard.
Is it swearing ? Then you are given to
a habit which is a sin against Heaven, and
is most extravagant and unaccountable, be
ing attended with no benefit or advantage
whatever. It is not only a breach of good
behavior, but a mark ol levity, weakness
and wickedness, truly debasing to human
character, ll von are a swearer you can
not call y ourself a man of sense, of decency
or of character. This vice has been severe
ly punished by the laws of some countries,
and has been reproved bv the wi c and good
ol all ages. It is a lad. that persons least
noted foMruth are ever most ready to affirm
what they say with an oath, and men of
good sense generally put their mark upon
such characters, ll this be true, and it most
assuredly is, wluit can you promise your
j sol! from the use ol profane language ?Do
1 you imagine that the swaggering, bullying
j air it gives you, is becoming and graceful ?
I I hat to be a gentleman, you must give way
!to all lashiotiabic vices? And, ii this were
| the case, would yon not pmchase your dis
j tii-ftu.it at the expense of every thing that
j you should hold dear ! Os Virtue, “honor
j and ehar.it ter—of happiness here anil eter
j uni bliss In ru.dier? Bo you well assured
l that the swearer cannot claim for himself
j die character of a sensible, honorable or tie
! cent person.
Is it a desire for wealth? Take care
I loiw you proceed in gaining it ! tfliar do
| you want with riches? When you have
! possessed yourself of thousands, you have
| not one cent that you can call your own,
| and after you have ministered to your own
wants and the wants ol those who are de
| pendent upon you, no more can be done.
You may live in splendor and have .m abttn-
I dance ol every kind of luxury scattered a
; round you, and set you will be far less hap
| py that! the poor, contented tenant of the
! humble cottage. Relieve it, the road to
happiness lies no: among riches, hut rather
| among the viitimu* poor. Wealth will
■ -teal a vay your heart fioni the business in
| which it ought to he engaged, anil will so
j enlarge it, in one sense, that it can cover al
! most any action of an evil tendency ; and
I yet the sources of ehaiity and benevolence
will la; stopped. Yearn not alter wealth,
for it is surely the “vanity of vanities” spo
ken of by a wise one of olden time.
Is it tin ungovernable temper? By all
means guard against it. Look to the tongue,
that it say not too much, and watch over
the heart that it leap not angrily at what
others say. A passionate man is a pest
to himself and others. He suspect- every
body's design-; thinks every jest aimed as
an insult at him, and is ever taking offence
when none is meant. Govern your pas
sions or you never can he happy, nor can I
others be happy in your society. If a fool
insults you, turn from him, for your pas
sions might urge you to bring yourself to a
level with him; il a wise man says unpleas
ant things about you, our honor upon it,
you deserve it, aiidshould take it with calm
ness and submission.
Is it a disposition to jest on serious sub
jects ? Nothing more dangerous. Oris it
a habit of sporting with the weakness and
infirmities of others ? Nothing more silly.
Or is it a high opinion of your own head ?
Nothing more empty!! Is it—in short,
no matter what it is, you will find it, after a
dose examination, silly in the extreme.
Then, dear reader, our advice to you is, get
rid of your besetting sin : or if you have
many, get*rid of all of them.
We believe that every person can find
some vain, idle or vicious habit about him,
that hinders his march in the path ofVirtue,
and we know he can get rid of if,
T. M. S.
Mount Jefferson, Ala.
For the Christian Index.
Right Hand of Fellowship.
Ihur bro. Baker —l have just finished
reading the last Index, and, as usual, find
much in it with which I am well pleased.
The revival intelligence, given in Elder
Stillwell’s letter, has waked up old recol
lections in relation to the old church at Lib
erty Hill, Talbot county, Ga. I had the
privilege and pleasure of preaching to that
l-Oli THE BAPTIST CONVENTION OF THE STATE OF GEORGIA.
PITAFIELD, GA., NOVEMBER 29, 1844.
church in the years ‘3B ami ‘39, ami of wit
nessing the out-poming of the Spirit upon
the church. Over thirty persons, each
year, were added to the Lotd, as 1 hope,
and some of them have since been added to
the throng that sin rounds the throne in glo
ry. Among them is the dear voting broth
er, Elisha J. King, one of the puhlishets of
a ievent hook on Church Psalmody, called
the • Sucre.l Harp.'”
But, the object ol this communication is
to notice brother Still well’s remat ks on the
practice of giving >• the right hand offel
lowship” in the reception of the newly bap
tized, into the church. !am pleased with
the view he has taken of the subject; it is
scriptural in its general features—it is apos
tolical and primitive. I don’t like that kind
ol spirit which prompts any one to say,
“O, this is a small mailer.” Just so IV
do-Baptists argue against Baptists—“ it is
a small matter J” Where we have Gos
pel preceptor example for the doing of any
religious service, we should not think it a
small thing, The apostolic plan of proce
dure in the reception of members into the
church, is—
1. Gladly receive the word, that is, be
lieve.
2. Then he baptized, that is, iinmefsed.
3. Then, (and not till then,) he added to
the church.
4. Then continue in the Apostle’s doc
trine, Sic. — .‘lds 2: 41, 42.
There is cettainly something in this
which is very impressive. The people be
lieved Peter’s preaching oil the day of Pen
licost. Why do they not now preach, be
lieve and ptaclicc, as he did ? “Repent,
and be baptized, every one of you, in the
name of Jesus Christ.” He would have
every one of them to repent first of all, and
then every one of them lobe baptized with
out exception. But this, in modern organi
zations, has become a small matter, and a
miuistei, that would contend for it, is a nar
row contracted, illiberal, uncharitable, ig
norant, self-important, bigolted creature,
deserving more of the pity than of the ap
plause of an enlightened Christian commu
nity. But we ought to follow Peter’s ex
ample in this matter, whether the Roman
Catholics or Pedo-Baptists do or not.
” Then, they that gladly received his word
were baptized; and the same day there
were added unto them about three thousand
souls, and they continued steadfastly in the
Apostle's doctrine.”
The practice alluded to in but. Stillwell's
letter is, by no means, new ; but bow it is
that so many of the churches have over
looked it, is, to my mind, strange. The
rule is put down itt the •• Baptist Book of
Discipline,” (the New Testament,) very
plainly. Why, then, are we not “like
minded one toward another, according to
Christ.” Christ prayed that we ail might
be one. Paul prays, “ that ye may. with
one mind and one mouth, glorify God.”—
Horn. 15; 4,5, 6.
It is a standing rule, in the Fayetteville
Church, to require the newly baptized to
present themselves before the church the
same day, or as early as opportunity may
offer, to receive the right hand of fellowship.
There are many advantages arising from
this practice.
1. To the young convert. —With him,
it is a veiy solemn hour. He is brought
more immediately to feel that the vows of
God are upon him, and he is impressed
with the sentiment that lie is not ft is own,
hut the Loid’s—and that henceforth lie is
not to live unto himself, but unto the Lord.
He feels, also, that he has become a citizen
of the “ holy nation ,” and is no longer a
stranger and a foreigner, but a “fellow-citi
zen” with the Saints.
2. To (hr. Pastor of the Church. —lt
gives him a most favorable opportunity to
lay before the young disciple the various
duties which will be required of him as a
member of the household of faith. The
duties of believers do not end at the baptis
mal waters. They ate to be taught to ob
serve all things whatsoever Christ lias com
manded, and not whatsoever Christ has not
commanded. They aie not to break be
yond the limits of revelation into the law
less and unbounded field of conjecture.
It. The advantage to the Church and
Congregation. —ls the death, burial and re
surrection of Jesus Christ are impressive
subjects of thought, then the baptism of a
believer is a solemn scene. It “strikes
the gazing eye with heavenly argument,”
and causes the multitude, who surround the
baptismal pool, to feel the power of the
cross of Christ— ll the power of his resur
rection.”
“ ’Tis the blessed Gospel symbolized.”
But, after baptism, when they come into
the Lord’s house to pay their vows before
all his people, there is still a deeply im
pressive scene. The baptized person, or
persons, take their se-ats in an appropriate
plat ■ before, or near the sacred .desk—the
bolt *t is probably crowded—the’ minister
rise;, sings an appropriate by tort j the nuem
bei:Vp( the church join him in it, and come
lot ijitrd and give the right hand of fellow
allies they sing, welcoming to membership
ihejicw professors, as those who have re
ceived Christ, ami-consequently have pow
er, ol authority, “to become the sons of
GodF
Vi-en the members have all given the
minister ascends the pulpit, and
delivers an appropriate charge. On such
occasions, the congregation looks on and
listens with breathless attention. What a
wide field is hero opened for the undet |
shephlerd to occupy ! The common con
sent e|f all Christendom, on occasions like
this, will allow tin: pastor the privilege of
thus specially addressing those who have
now entered into covenant relation with the
Lord’s people. Like l’aul, anciently, (in
his address to the Colossiaus,) the pastor
may |ay to them, “Ye are buried with
Cliristj in baptism, wherein ye also are ri
sen with him, through the faith of the ope
ration,of God who hath raised hint from the
dead. j If ye, then, be risen with Christ,
seek those tilings which arc above.”— Col.
2: 12,3, I.
He may tell these new members how
they may refute the charges biought against
their baptism; he may cite and explain to
them the scriptures on this subject, and al
so oil the doctrine regulating the observance
of the Lotd’s Supper, &e.—and all this
will be considered, by the listening au
dience, us nothing but what is perlectly in
his “line of things.” They will, there
fore, n<jl (miisider it as an attack upon them,
but as 4 solemn duty growing out of his
high anti holy calling. When this method
of receiving members is adopted by all the |
churches,! as it now is itt some, the Baptists
will lie better understood by all, and lltev
will belter understand themselves and “the
apostles* doctrine.”
Yours, in every good work,
Robert Flemi.no.
v For the Christian Index.
Support of tlio Gospe!
Why are many Christians so teitiiss in
supporting the Gospel ! It cannot be be
cause they do not know their duty, fur the
duty is admitted even by those who neglect
it. Neither can the cause be a miserly
love of money, for in oilier matters Chris
tians can give their money freely enough.
During the past summer, they have ex
pended, in barbecues, and party liberty
poles, an amount sufficient to support inanv
missionaries!
Perhaps the true reason why the Gospel
is so poorly supported, is because the
churches have adopted no plan of operation
with a design that it should he regular and
efficient. Missionary Societies have never
concentrated the efforts of the liberal, and
it seems probable that they never will.
More Baptists are opposed to these bodies
than one might suppose. This, perhaps,
is one powerful reason why they h ive not
been more generally Innne.l in the church
es. Many who condemn the ultra mea
sures of the Anti mission 15 iptists, are. per
haps, secretly pleased with the silent but
withering rebuke which lias fallen upon the
Societies: but, whether .Missionaries’ So
cieties are proper or improper, they are cer
tainly inefficient. Reason would dictate
the adoption of other means.
The proper stewards of the situ relies are
the deacons. Would it not seem that they
are the most suitable collectors of missiona
ry funds? II so, theie is little necessity
for societies, presidents, vice-presidents,
secietarics and treasurers. First of all the
church in conference should agree to take
up a collection, and appoint a day to make
the trial. If the brethren should seem for
getful, it would he the duty of the pastor to
refresh tlieir memory. The deacons should
then produce a full list of the members’
names, and inquire ol each what he is will
ing to give. The sum which each mem
ber agrees to pay should be annexed to bis
name on the list. Payment should be
made during the first months of the year.
But it should be remembered that the de
sign of this method is not to collect a large
amount from any one church. The object
should he for every member, who is willing,
to give a small sum annually. The largest
amount subscribed should not be more than
one dollar, in ordinary churches ; then oth
ers would contribute stnn'ler sums—fifty
cents, twenty-live cents, &c., —every man
according to his ability. Thus, the supply
would be constant—and though the indi
vidual donations would be small, the aggre
gate would he large. Great rivers flow
perpetually, and yet all their waters come
forth, at first, in the form of small springs.
As many non-professors arc desirous of
aiding in the support of the Gospel, it would
be proper to take up a public collection
once a year in almost every church. This
would give members an opportunity, it they
should desire it, of contributing more than
they could subscribe, without deterring oth
ers. All the money, raised by subsi ripiimi
and public collection, should be delivered,
by the deacons, into the hands of the dele
gates to tile Association. None should be
sent directly from the churches to the con
vention for several reasons.
Evavoelos.
For the Christian Index.
Pride must have a fail.
To this maxim, ofteuer saiil than relish
ed, we add, it will have a fall. This is in
evitably true, front the very nature of pride
itsell. Man, as ait order ot class of beings,
was doubtless designed, by the Creator, to
fill a particular place, in that almost end
less gradation of beings, from the smallest
atom to the brightest Seraph : and hence
the propriety of the definition of pride; “in
ordinate and unreasonable sell '-csteein }”
and also, of the sacred exhortation : “think
not more highly of yourselves than yeought
to think.” How highly ought matt to think
of himself? Just as highly as his Creator,
who has assigned him a particular place in
the scale of being, thinks of him. Man
should regard himself, even in his evanes
cent state of primitive holiness, to Say no
thing of Itia fall and depravity, as stuuding
in the very first step, above irrational be
ings. With this view of himself, he should
not be proud; may avoid that fearful
fall, to which pride certainly snbjtigales her
blind votaries. There is uniformity, not
only itt the regular succession of beings,
but also in the designs for which, and the
laws by which they are governed , that is,
that each and all should preserve and (ill
their exact stations.
How interesting is the position and rela
tionship, of man ! lie is the connecting
link, between an almost infinitely descend
ing series below hint; and the ascending
series that rises to the tin one ol'God. These
remarks, we think, show something of the
Moral law and Government of God. But
pride having taken possession of the crea
ture’s heart; and inflated its affections, in
it becomes too large, to fill
its proper station ; and attempts to rise, to
usurp the sovereign powet of the Creator.
“Aspiring to be Gods, the angels fell ;
Aspiting to be angels, men rebel.”
The man that exalts the creature “Self',”
above his proper station, evidently violates
the law of God, which is holy, just, good
and immutable as God himself, and must,
according to that law, be cast down, like
apostate angels, not only to his original
place, but to a degree below it, exactly pro
portional to bis impious efforts to rise above
it. We only add, in the language of sacred
truth, that “pride goeth before destruction,
and a haughty spirit before a fall.” (Prov.
16 and 18.) X. Y. Z.
Penfield, Ga., Nov. 20, anno. 1344.
For the Christian Index.
Brother Baker —ln a recent communi
cation, 1 expressed serious doubts that a
union could not bo effected between the
Missionary and United Baptists. I am
now happy to state that my doubts were
not well lonnded, so far as regards the 15c
ilie! and Salem Associations, These two
bodies have opened Christian correspond
ence, which restores to our communion all
the Baptists in the S. W. of Georgia. The
Chattahoochee United Association seems
yet averse to reconciliation. My former
remarks, concerning accusations and re
criminations, were due chiefly to this .body
and her neighbors, though we in Georgia
w< re not wholly free from blame. I trust
these things will cease ; among us they cer
tainly will.
I was present, in the Salem Association,
when correspondence was proposed, ami
in the Bethel when it was accepted. There
were a few dissenters, but in each body,
most —indeed, nearly all—of the brethren
appeared to he delighted. Those who
were opposed to the correspondence, acqui
esced in the decision.
An aged brother, in the Bethel, who was
not exactly in favor of a union, inquired,
“ Who are these ? Are they the white*
ites ?” Perhaps this good old brother is
not singular: the same questions will be
asked by many others. I therefoto stale
the principles which the brethren of the
Salem United Association generally advo
cate. They hold restricted communion—
they reject Pedo-Baptist immersion—they
aie rigidly Baptist in their notions ofchurch
government—they have adopted the New
Hampshire Articles ; hut they reject all hu
man creeds ns a test of fellowship. Believ
ing that faith in Christ, and obedience to
the word of God, sre the only requisites to
Publisher —BENJ. BRANTLY
[church membership,'they will admit no
others; yet, they maintain that true faith
cannot exist without belie! in the fundamen
tal truths of religion—and consequently,
the fundamentals are necessarily a test of
fellowship. Such are the people now in
correspondence, union and communion,
with Regular Baptists. Can any man for
-6*6 • Titos. J. Bowen.
Suminerhill, Stewart Cos., Ga.
CIRCULAR.
Os Ihe Tuskaloosu Baptist dissociation.
Continued.
As to the unequal distribution of grace,
none can complain. The reasons are vari
ous; some of which follow:
L No sinner has a right to any grace
at all. ll a Saviour it is as a gratuity, not
as a matter of obligation. If grave “is be
stowed on any, in Uliiist, it is what none
can demand, or have a right to expect.—
May not the Sovereign do what lie will
with his own ?
L“ls it not lawful for me to do what I
will with mine own ? Is thine eye evil be
cause lam good ?”— Matt, xx- 15. J
If the atonement of Christ had not been
sufficient lor all, in case of repentance,
none could complain ; since he was not
under obligation to provide salvation lor
any. Sinners lying under just condemna
tion, have no claim to redemption. That
the atonement is sufficient for all who re
pent and believe is a matter of mere grace.
God lias thus shown to all a disposition to
be reconciled, none having the least claim ;
if, now, he chooses to be more urgent with
some than with othets, does that excuse
the enmity, the persevering rebellion anti
opposition of any?
2. Election does no harm to any individ
ual; God’s peculiar, sovereign, distinguish
ing love throws no obstacle in the way of
any one. It only makes salvation sure to
some which would otherwise be enjoyed
by none. \\ hat harm is done—who is
injured by this ? As it is to the
sovereign pleasure of the Maker and Lord
ol all men; who has a right to dispose of
men, as well as of his own gifts, as he will;
who cat; complain 1
3. On any view of the doctrine of elec
tion, the tike difficulties remain as to the
unequal favors of Heaven. Natural en
dowments. the means ni present happiness
ot every kind, —on what principle are they
bestowed? Certainly not on account of
goodness, existing or foreseen. Whoever
quarrels with the doctrine of election, there,
lore, on account ol the unequal distribution
of the means of spiritual improvement,
must extend his quarrel to the w hole of the
divine administration ; and, when he has
solved the difficulties in other respects,
election will be dear.
‘l. Before any can complain of the doc
trine of election, they must show that they
have humbly and faithfully sought the
blessings il secures: and have not found
‘hem. God, indeed, will he sovereign as
to the time, manner, and degree of his be
stowmenis, as well as in the fact itself.
Men (even the eieel} ate not masters of his
grace, but only subjects and receivers: and
have no right or power to command it.—
Remembering this, have you diligently,
persevering! v, in a spirit of submission,
reveicnce, lattli ami hope, sought the urace
of God, and found yourself arbitrarily, ir
revocably rejected ? Till then, let com
plaining man be silent,
It lias been objected, that the doctrine of
election is unfriendly to exertion ; that one
may say, “if oidained to be saved, I can
never he lost,—if ordained to be lust, I can
never lie saved ;—ail efforts therefore are
unavailing. * Bo this it mav be answered,
that the thief and the liar may use this lan
guage, in respect to tlieir continued indul
gence or their reform. If impertinent and
absurd here, it is not loss so in respect to a
general change of character. The divine
appointments, whether of election or of
other kinds, are not made, and have not
been spoken of in ihe scriptures, to he the
rule of our conduct; they are rather for our
humiliation and quickening. Our afflic
tions are matter of divine appointment and
ordination,
[” I hat no man should he moved by
tin sc afflictions: for yourselves know that
we arc appointed thereunto.”— l This.
iii. 3.]
yet tins does not hinder any kind of pre
caution, to avoid or mitgatc them. Our
continuance in life is fixed by the divine
appointment,
["Seeing his days are deteimined, tho
number of bis months are with thee; thou
hast appointed his hounds that lie cannot
pass.”— dob, xiv, 5.]
yet our conduct in the preset ration oflileis
precisely such as il there were no purpose
of God in the matter. [Compare Ac:s 27:
22. 31, viz :]
[“And now I exhort you to he of good
cheer: for there shall be no loss of any
man’s life among you, but of the ship.”—.
diets, xxvii. 22.
“Paul said to the centurion and to the
soldiers, Except these abide in the ship,
ye cannot he saved.”— Acts, xxvii, 31.]
II it be sufficient, to explain this ease, to
say, that the same purpose which fixes the
end requires also the use of means ; the
same explanation will answer for God’s
put pose in election :—We are elect, accor
ding to the foreknowledge of God, through
sanctification of the spirit, unto obedience.
1 Peter i, 3. We are chosan that wa
should he holy and without Mam before
ISO. 48.