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JOSEPH S. BAKER —Editor. VOL. XII. TERMS PER ANNUM. %H&T The Christian Index, published on Friday in each week, (except iwo in the year), will be furnished to each subscriber at >S'i 50 cents, in advance; or S3 if not paid within the year. ,i j Post-Masters, where the Index is taken, are re ptested to forward remittances for subscribers at their respective oilices, according'to a decision of tire Post-Master General as to their right to dixso. • All pa trons and agents are requested to notice this. Every Agent (and all Baptist .Ministers are particularly solicited to become agents) who procure and pay for live copies of the Index,shall be entitled to a sixth, as if com pensation for his trouble. Letters on business, or communications, must be addressed to the Editor, post paid. Advertisements may be inserted bn usual terms, at the discretion of the Editor. 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.