SUPPLEMENT

TO THE

EARTHEN VESSEL

FOR APRIL, 1848.

ANSWERS

TO THE QUESTION,

HAVE THE BAPTISTS ANY SCRIPTURAL

AUTHORITY FOR REFUSING

TO COMMUNE WITH UNBAPTISED BELIEVERS?

London:

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1. THE TREE CUT DOWN; but the Root Preserved; being Faithful Account of the Merciful recovery from the power of Sin, and the subsequent Call to the Ministry of C. W. BANKS. Price 2d. Second Edition.

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4. AM I IN CHRIST? Am I called of God to preach His Gospel? Being the three first Parts of the Earthen Vessel. Price 6d.

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6. THE NAME OF CHRIST, a Heavenly Ointment for Virgin Souls. A Sermon by JAMES OSBOURN, of Baltimore, N.A. Price 2d. 7. THE SOVEREIGNTY OF GOD as displayed in Creation, Nature, Providence, Grace and Glory: by WILLIAM SKELTON, S.S. To which is added, the Early Life, Conversion, and Call to the Ministry of the Author. Price 8d.

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THE

HE EARTHEN VESSEL was commenced in the latter end of the year 1844, by a poor, despised and insignificant individual: its progress has been greatly opposed; but it hath pleased the Lord to enable the Author (though at a very heavy sacrifice) to continue its publication: and in many instances it has been blessed to the comforting of living souls: wherefore it is hoped that the hungry and thirsty in Zion-such as love and live the whole truth as it is in Christ, will be constrained to promote its circulation, and thereby, in some measure, alleviate the heavy temporal burden under which the Author is at present laying.

The Earthen Vessel is not intended to oppose, supersede, or take the place of any similar work previously in existence: its design is simply to carry the testimony of living souls to the power and fruitfulness, the value and savour, f vital godliness, not only among those who have already believed, but also into those dark parts of the earth where the voice of the living ministry is seldom, or ever heard. The Earthen Vessel is the organ of NO PARTY: it is not under the influence or direction of any body of ministers: as far as man is concerned, it stands alone. It has hitherto, and it is hoped it will continue to advocate eternal truth, and divine experience, free from rancour, bitter, ness, partiality, and dry formality, embodying from time to time, an interesting epitome of the life of God in the soul.

The Contents of the EARTHEN VESSEL are principally as follows::The Lives and the Experiences of faithful Ministers of Christ Jesus.— Articles on the Gospel Ministry: its mystery: its matter: its men. The Testimony of Living Witnesses, concerning the reality of an Inwrought conviction of Sin-Inward sentence of Death-a Saving Faith in Christ; and a Good Hope, through Grace of Eternal Glory.-Review of new works that are connected with vital godliness: and notices of interesting events in the church of Christ. &c., &c., &c.

The following are selected from testimonies received in favour of the Earthen Vessel:

"I have taken your Vessel now six months, and I do not scruple to say it is the best monthly periodical extant, at least this is my humble opinion. Your notices to correspondents are admirable, I think they are worthy of a better place than the wrapper of your work, could they not be embodied in the book itself? I merely give this hint.”—PHILO.

"Sir-I am a stranger to you as I was also to the Earthen Vessel, until the latter end of last March, when passing through the city, I by chance gave a look at the shop window of Mr. Paul, when for the first time I saw advertised the little work, namely the Earthen Vessel,' of which I perceive you to be the Editor. I went in and bought the three parts for the present quarter of this year and was kindly shewn the first volume bound, since which I have been enabled to purchase that also. And I do feel from many testimonies it contains, a great warmth and joy rise within, and thankfulness to the giver of all good, that such a thought should be conceived in your mind, and that you should be enabled to bring it forth. May it be found to the praise of a triune Jehovah, and yield much comfort to his people. How seasoning and refreshing such a work as this must prove to the poor solitary dwellers in those parts where there is a lack of gospel food; the blessing of the Lord go with it.'-H, M,

"You will find our Vessel' will sail through the ocean of this world. and run down some of the errors that are set up for genuine truth. Be vigilant, depend upon it the adversary of souls will do what he can to stop its circulation, but I know the Lord will make way for his own truth,”—J, S.

ANSWERS TO THE QUESTION

"HAVE BAPTIST CHURCHES ANY SCRIPTURAL AUTHORITY FOR REFUSING TO COMMUNE WITH UNBAPTISED BELIEVERS?"

In the "Earthen Vessel" for March, 1848, the following Enquiry appeared: "Mr. C. W. Banks.-Dear Sir, I happen to know several good men, or men of God, that would feel a pleasure in joining your church, but your discipline being what is called Strict Baptist, they are prevented; will you, through the columns of your useful publication, give the church at large the best reasons that can be adduced to support this exclusion on gospel principles? I think it would do good; for I am unable to satisfy these friends myself; and I think you would not wish to continue in any matter by which the hearts of your brethren were hurt. Your's, a constant reader,

"Southwark, Jan. 20, 1848.

WE must be candid with 'Apollos,' and tell him plainly that we are not disposed to enter upon a long and laboured defence of our present mode of church order. The New Testament appears to us to be full of the best reasons that can be adduced to support (what 'Apollos' calls) this exclusion.'

APOLLOS."

that would be required. We shall, therefore, simply hand you over a few of the many communications which your enquiry has drawn forth; praying the Lord to bless them to your edification and establishment in the ways of the Lord.— EDITOR.

MORTLOCK DANIELL has written a very sensible, and we think, satisfactory work on this subject. Our esteemed brother Holmes having forwarded us a copy of the same, we make the following extracts at random.

"It is admitted by Episcopalians, Independents, Baptists, and Methodists, that Baptism, howsoever administered, is a most important rite in the church of Christ."

"All agree it is an ordinance clearly revealed in the New Testament, regarded by Christ and his apostles, and for the total, or partial abrogation of which, there is no substantial authority. All agree it ought to be perpetuated in the church militant, until it in Zion." is repealed by him, who is the only Lawgiver

There are two things practised by many churches which neither Apollos' nor any other man can find authority for in the word of God. The first is, sprinkling water in a baby's face, and calling it Baptism: it is a gross perversion," and proves indeed that blindness in part hath still happened unto Israel. The second thing is, the putting asunder what God hath joined together, in admitting unbaptised persons to the table of our Lord. Neither of these things are to be found recorded among the laws of our Master's house; and therefore' TO THE LAW AND TO THE TESTIMONY.' 'Apollos.' Search the Scriptures. Therein, as with a sun-beam it is written-Go ye therefore, and teach all nations, baptising them in the name of the Father, and of "Since then Baptism is an ordinance, not the Son, and of the Holy Ghost, teach- of man, but of God; since the time of its ing them to OBSERVE ALL THINGS what- administration is only bounded by the dura soever I have commanded you; and lotion of the world, we enquire why should it I am with you alway, even unto the end be laid aside? Why should so striking a of the world. Amen.' By this solemn line of demarcation between the church and command, Apollos,' and the inward the world be effaced?" directions of the Holy Spirit in our consciences, we have been guided; by this, we hope to stand: leaving it to the Lord to lead his people (according to his promise) into all truth.

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We feel, dear Apollos,' that there is much upon this subject that we should like to say, but we have not the time SUPPLEMENT-PART XXXIX.-April.

66

Baptism is an ordinance enjoined by Jesus Christ to be observed by all his followers, till his second advent; and as in the ance of this institution, there is great reward. due regard of every other, so in the observ'He that hath my commandments, and keepeth them, he it is that loveth me, and I will love him, and will manifest myself uuto him.' This is the love of God that ye keep his 2 M

commandments.' 'Why call ye me, Lord, Lord, and do not the things that I say?'"

having been received from any inspired source, to authorize an alteration, abridge"That Baptism was considered a neces- ment, or division in it, we deem that indisary condition of church fellowship, in the vidual by no means imitable who ventures to days of the apostles, and long after the re-invade it. His motive may be good, and surrection of Jesus Christ, is apparent from praiseworthy in the estimation of men, but many portions of Holy Scripture. In the a good motive is no solid plea for the viosecond of Acts the connection between Bap-lation of good and inspired discipline. Jesus tism and Communion is plainly maintained. Christ is responsible for the consequences of "Then they that gladly received his word his own institutions, as long as we regard were baptized, and the same day there were them scripturally and harmoniously, but so added unto them about three thousand souls. soon as we assume any discretionary power, And they continued steadfastly in the apos- or adopt any mutilating system, all the retle's doctrine and fellowship, and in break- sponsibility of such variations must lie at ing of bread, and in prayers.' It is also the door of those who introduce them. Jesus evident from the language of St. Paul in his Christ, therefore, or his apostles, as his infirst epistle to the church at Corinth, that spired representatives, having according to its members were universally baptized, in- the words of the mixed-communionist, adasmuch as in censuring their carnal and il-mitted none to the Lord's Table, but such liberal preferences, he interrogates, Were as were previously baptized, they have thereby ye baptized in the name of Paul?' In which established a connection between Baptism interrogation, there could have been neither and the Lord's Supper, which modern opinemphasis nor propriety, upon the supposition ion may discountenance, but which it is the that many of them had not been baptized at bounden duty of every Christian to retain, all. until no less an authority than that which "That the Church of England also enter-introduced and sanctioned the union shall tains such an opinion, is apparent from her appear to dissolve it. twenty-seventh article, wherein she says, Baptisin is a sign of regeneration or new birth, whereby, as by an instrument, they that receive Baptism, rightly, are grafted into the church.' The late Robert Hall says, "The apostles, it is acknowledged, admitted none to the Lord's Supper but such as were previously baptized.""

·

"Baptism is an open expression of our separation from the world, and of our desire to take up the cross of Christ, an outward and visible demonstration of our faith and repentance. And, surely, such an institution seems necessary as a test of decision and sincerity, on the part of those who having lived in the pleasures of sin, and the vanities of a wicked world, are by the grace of God, desirous henceforth to have communion with his people, and to participate in the privileges of his militant church. Surely there should be some public recognition, some signal rite, to celebrate the dethronement of Satan, and the conversion of a sinner.

"The great Head of the church, therefore, instituted this ordinance, which when duly administered, beautifully signifies the candidate's fellowship with Jesus in his death and resurrection. By this he practically avows he is dead to the world, and risen with Christ to bring forth fruit unto holiness, and the end everlasting life. And having thus before angels and men, before the church and the world witnessed a good confession, even apostolical authority and precedent bid him welcome to all the blessings and benefits of church fellowship."

"Primitive discipline being duly considered, and no subsequent communication

"Are communicants to propose the terms upon which they are to commune? Are they to obey, or disobey what evangelical precepts they may choose? Are they to dislocate the symmetry of Christian obedience, and take up what fragments they may be able to carry, without the reproach of the cross? We answer, No; let them take Christ's ordinances as they must take Christ himselfAltogether-Christ is not divided."

"It has been frequently urged, as the unbaptized believer will commune with us in heaven, ought we not to have sufficient charity to permit him to do so on earth? Let those who urge this, remember, we know very little of heaven, and even the little we do know, is not revealed, to be the basis of our present actions, but the object of our future hopes. What the discipline of the church triumphant will be, and what the discipline of the church militant ought to be are materially distinct. The confusion of two states so dissimilar, must be pronounced inadmissible and incoherent both by the laws of the logician, and the doctrine of the New Testament. We are not to regulate our procedure here, by our confused views of the future, but by the word, testimony, and example of Jesus Christ."

"What individual calling himself a Baptist, can be so inconsistent, or such a traitor to his own denomination, as to class the very ordinance that characterizes his sect, among the non-essentials? Why is he a Baptist, if the ordinance of Baptism be a non-essential?

"It has been observed by many, that as they can go to heaven without being baptized, it cannot be so very essential as some have

thought, and ought therefore only to be administered when desired, and by no means introduced as the door to church fellowship, To which we reply-Baptism is as essential to obedience, as faith is to salvation; and as salvation and obedience are ever connected in the New Testament, we have no Scriptural rule by which to infer the non-importance of the latter. It is the very essence of Antinomianism to separate faith and works, creed and conduct, salvation and obedience. Therefore let those who speak of Christian ordinances as non-essentials, bear in recollection, they cast a slight upon the preceptive

will of Christ.

"If baptism be a non-essential, why did Jesus institute it? Why did he administer it? Why was he baptized in Jordan? Why did he refer to it just before his ascension in his commission to his disciples? The fact of his having connected it so closely with the preaching of the gospel, in his final charge, has stamped an importance and a permanency upon it, never to be overlooked while the Bible remains. And he, who in the face of our Lord's authority, ventures to denounce it as non-essential, appears to us the very last individual to be admitted into church fellowship."

the following facts. Our Lord's last command to his disciples was"Go ye therefore, and teach all nations," (or as it reads in the margin-make disciples them in the name of the Father, and of or christians of all nations,) "baptizing the Son, and of the Holy Ghost, teaching them to observe all things whatsoever have commanded you." Matt. xxviii. 19, 20. See also Mark xvi. 15, 16. We have here, first, a command to the faithful ministers of the cross to preach the gospel and not offer it to all nations. Secondly, those that believe, baptize. "If salvation be important, obedience Thirdly, the exhortation, to observe all must be as it is the road that leads to it, things Christ had commanded. I find though not the price that purchases it. If this effectually and practically carried faith be important, works must be as they out by the apostles, in the first Gospel are the evidences of its preciousness. If creed be important, conduct must be as it Church I read of in Acts ii. 41, 42. After is the mirror through which it exhibits its Peter had been preaching the word to beauty. all who were present, those that gladly received his word, who had been quickened by God the eternal Spirit, were baptized; and the same day there were added unto them about three thousand souls, who unto them were, is clearly proved in the 47th verse. And the Lord added to the church daily, such as should be saved.' They who had be lieved and had been baptised, continued steadfastly in the apostle's doctrine and fellowship,' which must signify Church Communion;' and in breaking of bread, I understand partaking of the Lord's Supper; for, when he had given thanks, he brake the bread;' (1 Cor. xi. 24.) and in prayers, in acts of public worship. Can any one deny that this was a Strict Communion Baptist Church? Did this church consist of part advocating Infant Sprinkling, and the other Believer's Baptism? I trow not. For the sake of brevity, and not to hinder other matter from being inserted in your truly valuable journal, I produce only this one instance from the Word of God to prove so plain a fact, and this is so clear and positive throughout, that it is as mighty as if an hundred more were added-Does not the apostle Peter in his 1st Epis. iii, 8, 9, exhort the brethren elect, according to the foreknowledge of God-Finally be ye all of one mind.' And how could this be carried out if we allow men to partake of the Lord's Supper with us, knowing they did not come in by Baptism, should we be all of one mind? Should we be thus fulfilling the order and command of our Lord Jesus Christ? Should we be carrying out the Word of God doc

SOME CLOSE QUESTIONS FOR APOLLOS.

MY DEARLY BELOVED BROTHER:-As you have invited any brother to give a few thoughts in answer to the " Enquiry of Apollos," I who am but young in the truth, will endeavour to prove from the word of God, (as it has been revealed to me,) that no church, but a "Strict Communion Baptist Church" is Scriptural, and in accordance to the revealed mind and will of God, left us for our learning, and that all other so-called churches, formed by man's reason in opposition to this is antichrist set up against Christ: but this is a subject which has been so ably handled and treated by men of deep and great experience, and so clearly shewn in the Word of God, that I am rather surprised Apollos, a constant reader, cannot give an answer to every man that asketh him the reason your church is a strict Baptist one? Is he a constant and careful reader of the Bible? If so, surely he cannot have overlooked

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