EDITORIAL New-Vernon, New-York, February 15, 1845. (Beebe)

EDITORIAL

New-Vernon, New-York, February 15, 1845.

“VINDICATION OF THE OLD SCHOOL BAPTISTS,” &c.—This is the title of a book, in pamphlet form, lately published by brother Joel Mathews, of Thomaston, Upson co., Ga. The work fills 80 pages, including 12 devoted to a re-publication of the “Celestial Rail Road,” which appeared some time ago in the Signs of the Times. Price 25 cents.

We have hastily run through the pages of this pamphlet, and consider the work well worth a perusal. A condensed view of the history of the Baptists is given, from the days of John the Baptist, and sketches from various authors concerning them, in which their enemies have traced their “origin into the remotest depths of antiquity.”—A very lucid view is also given of many of the causes which lie at the Old order of Baptists to refuse to recognize the New order, as being entirely to their fellowship—the origin of missionism, and many other innovations upon the ancient Baptist order, are very ably presented, and are admirably calculated to assist such as are desiring to know the true cause of difference between those two denominations.

But while we thus commend the work, and hope our brethren will supply themselves with copies of it, and read for themselves, we feel bound to say that in the latter part of the work, brother Mathews holds some views in regard to the extent of the difference existing, and means of reconciliation, which do not altogether accord with our own.

If the New School Baptists of Georgia are like those of the northern and eastern states, there is no more affinity between them and the church of Christ, described in the New Testament, than there is between the latter and any other sect or denomination of religion with whose history we are at all conversant. We think our brother is mistaken in supposing that each body holds the other to be christians. In this part of the country it is far otherwise. Although the New School have manifested a disposition to decoy the other into their connection, yet they have in more ways than one demonstrated that their solicitude was prompted more by avarice than Christian regard. They are fond of swelling their numbers, that they may appear the more respectable; and they are extravagantly fond of drawing into their connection any who may be able to contribute to their funds. They have seemed, so far as our knowledge extends, to hold the spirit of the words recorded in Proverbs i. 11—14. But they are the most invidious and bitter enemies the Old School Baptists have had to encounter.

While on the other hand, the Old School Baptists have felt themselves bound to regard the New School Baptists as they regard all other revilers of the doctrine and order of the gospel. We cannot regard those who have got their religion from the excitements of protracted meetings, anxious benches, and Arminian harangues, and who uniformly worship their net, as christians, without relinquishing our leading and fundamental sentiment, that it requires the eternal Spirit’s work to make a Christian. Nor can we regard the immersion of the offspring of New Schoolism in any other light than a desecration of the ordinance of Christian Baptism. With brother Mathews we believe that regeneration by the Holy Spirit, and a confession of faith in Christ, are indispensable pre-requisites to baptism. As we have no evidence that the New School Baptists possess either, and as we are sure that neither are indispensable pre-requisites to New Schoolism, we cannot agree that theirs is Christian baptism. As for a reconciliation, we would as soon look for a coalition of any other two religious sects, as of the Old and New School Baptists. The difference between them is radical; and they must cease to be what they now are, before they can possibly become the opposite of it.

If we have misapprehended our brother’s views, he will please correct us.

FRANKING PRIVILEGE.—By his letter on the first page of this sheet, we perceive that brother Walker of Kentucky has been misinformed, in relation to the privilege of franking remittances to the publishers of Newspapers. For the information of all persons whom it may concern, we copy the latest law which has been enacted upon this subject, and also the latest instruction given to Post-Masters by the Post Office Department.

Extract from laws, and regulations, &c., of the Post Office Department, by order of Congress, and approved August 29, 1842, and published in 1843. Page 16, Section 28.

“And be it further enacted, That if any person shall frank any letter or letters other than those written by himself, or by his order on the business of his office, shall, on conviction thereof, pay a fine of ten dollars,” &c.

Extract from Instructions to Post-Masters by the Post Master General, published with a list of post-offices, &c., by same act of Congress, page 339. “A Post-Master may enclose money in a letter to the publisher of a news paper, to pay the subscription of a third person, and frank the letter, if written or signed by himself; but if the letter be signed by another person, the Post-Master cannot frank it: But this service is not required of him, and he may perform it as a matter of courtesy if he decline it, at his option. Such letters should contain only, and relate solely to the transmission of money from individual subscribers to publishers of newspapers, and not the collection of agents or others, and they should not cover correspondence on any other subject whatever.”

Sunday Mails.—Religious fanaticism.—Treasonable efforts to corrupt the officers of Government.

“SABBATH MAILS
Sir—The reasons that have induced me to address you in this public manner will be obvious by a perusal of this brief communication, to which I respectfully invite your attention. Your position, as an officer of government, and the head of an important department of vital interest to the people of this nation, subjects your acts to the scrutiny of all classes. It is with unfeigned satisfaction that the wise and the good have noticed a disposition on your part to lend your influence to check the tide of evils resulting from Sabbath desecration in the transportation of the mails. The policy indicated by some orders recently promulgated from your department, judiciously and vigorously pursued, will do much to correct and purify public sentiment, and to stay those judgments which are certain to come upon a Sabbath-breaking people. The history of all past time proves the truth of the inspired declaration, that ‘righteousness exalteth a nation, but sin is a reproach to any people.’

I love to cherish the memory of that patriotic, noble band of men, who laid the foundation of our great and growing republic. There is one incident in their history, evincing their reverence for the Sabbath, which ought never to be forgotten.

They had crossed the ocean amidst many privations and dangers. The country of their adoption lay before them unexplored. There were no habitations to screen them from the piercing cold of December. Their stock of provisions was mostly expended, and from what source their wants were to be supplied, no one had the sagacity to discern. Under these circumstances, a small company was sent forth in a frail boat to explore the coast, and to find a safe place of landing. It proved a cruise of great hardship and peril. The spray of the sea dashed over them, and they were bound in fetters of ice. For five weary days they sought in vain a harbor of safety. In the mean time, as if to put their fortitude to the severest test, a storm came on, and they were in imminent danger of being engulfed and lost. Saturday night came, and they had not yet accomplished the object of their search. They were too far from the ‘Mayflower’ to return, and rest on the Sabbath, ‘according to the commandment.’ And yet they held this day too sacred to be justified, in their extremity, to prosecute the business in which they were engaged. They went on shore, kindled a fire, and with no covering save the broad canopy of heaven, spent the Sabbath in acts of praise and prayer. The next day witnessed the landing of the pilgrims on Plymouth Rock.

I pretend not to say what influence this sacrifice for principle and conscience-sake may have had on our subsequent posterity. But it is a sublime spectacle to be gazed at by those who believe that a nation that obeyeth not the voice of the Lord their God shall become a desolation, a hissing curse.

I have the fullest conviction that public sentiment will sustain you in any measures you may see fit to adopt, to prohibit the transportation of the mail on the Sabbath. A few might endeavor to raise a clamor, but they would find themselves in a miserable and hopeless minority. The great mass of the people appreciate the observance of the Sabbath, by abstaining from servile labor. The conviction is deepening that Sabbath profanation is injurious in a mere secular view. Animals and men need the recuperative energy which is gained by the rest of the Sabbath. There are no possible advantages that will compensate for the degeneracy in morals, and the widespread evils that are induced by Sabbath violation. The early and the speedy transmission of intelligence is a thing light as air, compared with the preservation of virtue and religion. Those who occupy commanding posts of influence, owe it to their country, to posterity, and above all, to their final Judge, to employ that influence to promote ‘whatsoever is pure and lovely, and of good report.’ I pray you, sir, carry out those measures for prohibiting the transportation of the mail on the Sabbath, which some of your official acts show that you conscientiously approve. By so doing you will receive the grateful acknowledgments of all true patriots, philanthropists and Christians. You will do much to stay the tide of corruption that is sweeping over our fairland. You will furnish many in the service of the government with an opportunity to listen to the messages of salvation. You will obey the mandate of the great King of kings, who has said, ‘Remember the Sabbath day to keep it holy.’”
B.
Philad. Dec. 23, 1844.”

The above extracts are acknowledged by the Baptist Record to be “in harmony with the grand movements now making by the friends of the Sabbath to promote Sabbath reform and national prosperity.” By friends of the Sabbath we are [not to understand those who are so in a spiritual or scriptural point of view;] but those who are for making grand movements to involve our country in all the evils of hierarchy, proscription and persecution. The letter, from which the above extracts are taken, is one of the columns of the popular religious newspapers, receiving a puff from each as it passes.

We had supposed the question of the transportation of the United States Mail on Sundays was settled by the Congress of our nation, with the general approbation of the masses of the people, some years ago. Few have forgotten the clerical schemes which were planned, and the simultaneous movement of their machinery, by which our Congress was flooded with petitions from all parts of our wide spread country, displaying such concert of action, as to leave no room to doubt that a real system of action had been originated and matured for drawing our government into a compliance with the wishes of the projectors of the plot.

A perfect avalanche of memorials came down upon the Congress with the precipitancy of a thunderbolt. The matter was referred to a judicious committee, who after much deliberation, reported against granting the requests of the petitioners. But this decision of Congress only led the infuriated clergy to renewed and more extravagant means, to force Congress to obey their dictation. As though the stores of wrath and perdition were placed at their disposal, they threatened our country with speedy judgments and destruction, if they did not revoke their decision.—By this time the people became aware of the movement of the fanatics, and sent in their decided remonstrance. The committee of the Senate of the United States again reported the unconstitutionality of the proposition, and the utter incompetency of Congress to legislate upon the divine law, or to settle the question between the different sects of religionists, as to the day to keep or the manner of keeping a Sabbath. The able report of the committee set forth, that there were among the citizens of our country Jews, Seventh day Baptists and others, who held the seventh day to be the Sabbath of the Lord their God, according to the fourth commandment; and to the declaring, that there were others equally entitled to the consideration and protection of Congress, who set apart other seasons for their religious devotion, and some who believe that the Jewish Sabbath was typical, and that the type had by divine arrangement given place to its anti-type. This report was adopted, after due deliberation, and the former regulations of the Post Office Department, in relation to the transportation of the mail on the first day of the week was confirmed, and defended by its adoption by the report, and by its publication, its unanswerable arguments and demonstrations were laid before the people of our nation, and by them generally approved.

Repaised and confounded by this unexpected rebuke, the clergy were convinced that the day had not yet arrived in which they should “dictate to the consciences of thousands of immortal beings.” But Doct. Barton assured them, that “when all our colleges are under our control, it will establish our sentiments and influence, so that we can manage the civil government as we please;” and Doct. Ely, that “two thirds” of them were already under their control. Making a sort of virtue of necessity, they concluded to desist from their mode of operation, by petitions, and try some other method for the ultimate accomplishment of the same end. After a careful examination of their machinery, they discovered its defect—perfect as it was it lacked the public sentiment in its favor. “This seemed to be the
[necessary] power, for although they had much of public opinion in favor of their project, they had not enough to propel their car. They consulted together in secret conclave, and agreed that more public opinion and influence in their favor must be created. The people were not yet willing to trust their rights altogether into the pious hands of an aspiring priesthood. For the express purpose of manufacturing public opinion in their favor, they conceived the plan of calling State and National Sabbath Conventions, at which all open and fair discussion of the merits of the Sabbath question should be excluded, and none but the truly initiated should be allowed to speak—no appeal to divine authority to be allowed, and the result of such Conventions to go forth as the voice of the nation, to establish the clergy above the Congress, and the ecclesiastical above the civil laws of our country.

At the National Sabbath Convention at Baltimore, last November, after abusing one or two individuals for appealing to the scriptures for an identification of the Sabbath, and finally when quarrelling among the clerical dignitaries themselves in regard to the manner of attacking Congress, &c., Doctor Eddy declared, that “the object of this convention was to create public sentiment, and which, when once created, would exercise upon the halls of Congress infinitely more power than any action or remonstrance of this Convention.” Dr. Edwards also asserted that the object of the Convention included the observance of the Sabbath by Congress; but the manner in which this object was to be accomplished was by exerting such an influence on the public mind as to unite the nation, &c.

Assuming to themselves creative power, “and setting in the temple of God,” claiming his power and prerogatives, they proceed to the creation of public opinion,

First, By recommending National and State Conventions.

Second, By suppressing all Bible views on the subject of a Sabbath. Third, By spreading out their proceedings thro the public press.

Fourth, By calling on the clergy to preach at least once a year upon the necessity of keeping the day as they dictate.

Fifth, By an appeal to the avarice of the people—persuading them that they can make more money by it—live longer—perform journies quicker—have fatter horses, &c.

Since the Convention was held in Baltimore, there have been many Conventions held in various parts of the country—all, as far as we can learn, for the same purpose of creating “public sentiment of infinite power,” &c., but at all of them the same care has been taken to prevent all such discussion as would be likely to present a scriptural view of that Sabbath of Rest into which believers in Jesus Christ do enter. We may hereafter give some account of one which we recently attended in this vicinity.

But the letter to the Post Master General certainly requires the serious attention of the friends of civil and religious rights. This letter being indorsed by the leading popular religious news papers in the country, and calling upon a high functionary of our national government—upon an officer sworn to support the constitution of our country, and faithfully to execute the laws of Congress in relation to the Post-Office Department, and offering to guarantee to him the support of the people, if he will act in direct opposition to what Congress has enacted. As we have before shown, the matter of transporting the mail on Sundays, has been settled according to the Constitution, by the representatives of the people in Congress assembled, in the first enactment of the laws requiring it; since which, at the instance of these same religious fanatics, these laws have been twice carefully reviewed and confirmed—and now that these fanatics have failed by petitioning, and by attempts to intimidate, to make an impression on Congress, the Post Master General is called upon, through the public prints, to pursue a course in opposition to the decrees of Congress, and proffered the assurance that the people will bear him out in it. “I have,” says the letter, “the fullest conviction that public sentiment will sustain you in any efforts you may see fit to adopt to prohibit the transportation of the mail on the Sabbath.” If this be not treason, it will be difficult to define the term. “A few might endeavor to raise a clamor, but they would find themselves in a miserable minority.” Truly this beast speaks with the voice of a dragon. How much respect they have for the religious rights of others is fully shown in the proposition to ride down the “miserable minority” rough shod.

The reference of the letter to the Puritans, whose memory is cherished, and examples imitated, should be accompanied by such extracts from their history as we gave in the last two numbers of the Signs. Particularly the pious means of disciplining the “miserable minority” by cutting off ears, boring the tongues through with hot irons, drowning, hanging, banishing, &c. These very people, who committed all this brutal cruelty upon dissenters, were great sticklers for a legalized sabbath day, and so were the Scribes and Pharisees of the first century.

[To be Continued.]