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THE FAITH ONCE DELIVERED UNTO THE SAINTS.

[We rejoice not, in being compelled to commence a new volume with a Controversial Corner; but, from the nature of the letters constantly pouring in upon us, we are driven to a double conviction. First, it is clear, the pure and holy gospel of Christ is not fully and fairly preached in our pulpits. From the Bishop of London, down to the most obscure Itinerant, there is a holding back the great principles of CHRIST's gospel, consequently the churches are in a cold and benighted condition. The second part of our conviction is, "The Earthen Vessel,' as an instrument, is evidently making a great noise in the camps of Israel. Some men's minds are becoming uneasy. Some send us denunciations; some send us encouraging consolations; not a few send us important questions, and controversial communications. We must attend to them all: having for our aim, the exposure of error, the unfolding of Truth, the edification of the people, the arousing of the churches, the comforting of the saints, the glory of God. Brethren, help us, in our work. Every day it becomes more weighty, and heavier in responsibility. Eɔ].

CHARGES AGAINST 'LETTERS TO THEOPHILUS.'

SECOND REPLY.

We here just give, in few words, the sum of Mr. John Foster's charges against the "Letters to Theophilus;' or, rather, a sum of the doctrines advocated by Mr. Foster. And as the reader will see in going through his piece in the December number, they are these; that if a man be lost, it is his own fault; and that the bitterest portion in that cup of the lost will be that it is their own wilful fault that they are in that place of torment; that the Saviour must be trusted, that the benefit of his passion may be secured; that all men everywhere are commanded to repent; that men cannot help themselves; that they cannot even pray, but only ask for the Holy Spirit; that all the Lord asks is, wilt thou be made whole? if thy heart respond, yes, Lord, thou art saved; the desire of salvation is salvation; that when faith is swallowed up in sight we shall know why one is taken and another left; that it is our being Baptists that aggravates the offence of Letters to Theophilus;' that he (Mr. Foster,) holds no yea and nay preachments;

that

"Twas the same love that spread the feast

That sweetly forced us in.' Thus far Mr. Foster. We will now proceed to point out to him the work which he must,

in order to establish his doctrines, do.

Well then, friend John, you must know that, although your name should not be in the book of life; and though none can enter the heavenly city but those whose names were there written from the foundation of the world: if, friend John, your name should not be there; and while the Saviour laid down his life for the sheep, and you should not be one of his sheep; and while no man can come to Christ, except the Father draw him; and while all the destined citizens of heaven are to be taught of God; and if you, friend John, should not be one taught of God; yet you can surmount all these difficulties, or, according to your own shewing, it will be (to use your own words) 'your own grievous wilful fault. Yea, it will, according to your own words, 'be the bitterest portion in

your cup, if you do not surmount these diffithe Lord may well say to you, 'out of thine culties; and if you do not surmount them, own mouth will I judge thee, thou wicked servant.' Now, friend John, keep to the point. You know all things are possible to him that believeth;' only it must be him that, by the faith of God's elect, believeth the truth. Now then look at it again. Your name not in the Book of Life, yet you will enter the city; you not a sheep; yet you will have eternal life; you not redeemed, yet you will be on Mount Zion; you not regenerated, not possessing the Spirit of Christ, yet you will be one among the sanctified by the Holy Ghost. Now, friend John, can you do all this or not? If you can, then where is your profession of its being all of grace; and if you cannot do all this; then what becomes of your doctrine, that it is, if you are lost, your own fault? Do you say God's people have nothing to do with the doctrines of election, certain redemption, effectual calling, and covenant choice, and eternal security? Do you say they have nothing to do with these doctrines ? ah, then, as well, just as well, may you say, that they have nothing to do with the Bible. And if you can believe in Christ, and at the same time despise his truth, then you have found out a secret we should wish never to come into.

Now, friend John, whether you will own it condition; you are a sinner, a lost sinner, or not, you are, by your fall in Adam, in a lost by Adam's transgression; and if you should lies the criminal cause of your being lost. be lost, then here, in the fall in Adam, You were in an utterly lost condition before you ever committed one practical sin; those sins have augmented your guilt: but you this lost condition. It laid with the Lord to were already in a lost condition; all being in save all, or none, or any-whichever he pleased. there are times when we fairly shudder at We do most solemnly tell you, that professors of your stamp-blaming the damnation of men upon the Saviour, and upon the grace of God; carrying in your vile doctrines a denial of the real state of men as sinners; denying also that law which is the sole legal and righteous cause of condemnation. We assure you, that you cannot be more shocked at the doctrines of A Little

One,' than we are at your awful trade of set

ting one part of the truth of God to contra- | truth to be by and by set aside? and are you diet another; and so representing the blessed prepared to carry your quarrel with your God as divided against himself. Sir, we defy Maker's counsels into heaven, and there and you, and all the men of your school to prove then call in question, the right of the potter that the Bible contains truths opposed in your over the clay of the same lump? This, too, sense of the word, one to another. We defy is Mr. John Foster, who would not have us you to prove, that if a man be lost, that it is scrutinize the plans and purposes of the his own fault. It is sir, original sin's fault: Most High. We ask, sir, where do you get our lost condition was there and then comple- the authority to suggest that any reason but ted; there we died to God. Steeped in sin, that of the good pleasure of the Most High as all by the fall are, yet for all this boast that will ever be assigned for doing as he pleased? we should not have been lost but for the we shall know even as we are known.' True gospel. That the gospel offers life to the dry-the people of God will know, as they are Bones, and the unconscious bone is to be known; but they will never know anything burned for not believing. Read, sir, the 18th contrary to revealed truth: his truth en'Letter to Theophilus; and if you have any dureth for ever.' of that reverence for the Bible of which you so meekly boast, you will desire to mark, learn, and inwardly digest.

But, sir, go on again: the Saviour must be trusted that the benefit of his passion may be secured.' Where, sir, do you get this from? As we cannot find it in the Bible we must leave you to find it for us; only just reminding you, that the Saviour does say, 'It shall be given to those for whom it is prepared of his Father; also, the Saviour said, it is not mine to give. Now, sir, if it were not his to give, how came it your's to offer? Whence comes such a mission? Not certainly from above.

But, go on again: men are commanded everywhere to repent.' No doubt about it; and this command is as effectual as was the command to Lazarus to come forth!' John saw a great multitude out of all nations; and God had commanded the light to shine into the hearts of everyone of these; and by this command caused them to repent; and if ever they held the abominable falsehoods that you do, those errors would not be the least of the sins of which they repented.

But go on again: all the Lord asks is, wilt thou be made whole? Well, but how do you prove this? Do you prove this from his having said this to one person? Did he ask Saul of Tarsus if he would be made whole? Did he ask the three thousand, on the day of Pentecost, if they would be made whole? Did he ask the dry bones, in Ezekiel's valley, if they would be made whole? Alas, sir, all men are whole already, until God himself wound them. But you settle the matter very easily, for say you, the desire of salvation is salvation." Well, where did you get this from? Was it from the stoney ground hearer, or from the way-side hearer, or from the thorney ground hearer? For these all desired salvation, yet were not saved; but

But go on again: 'Our being Baptists aggravates the offence of Letters to Theophilus.' Now here we confess we are a little staggered, for we know not how (Mr. Foster and Company,) being Baptists, can aggravate the offence. Really, Mr. Foster is almost too much for us here; except it be something similar to the people we read of in the 6th chapter of the Gospel by John; that the people having eaten of the loaves and fishes, aggravated the offence of the Lord's discourse to them; for they were all very friendly with him in one respect, and liked the loaves and fishes very well; but the sermon afterwards a moment charge Mr. Foster with having was very offensive. Now we would not for any respect whatever for such trifling things as loaves and fishes; but we refer to this circumstance to help us out of our difficulty; and the slight analogy stands thus; that if the people were so kind, and friendly, and obliging, as to partake of the loaves and fishes, it was very ungracious in the Saviour, so to preach to them as to offend them. So Mr. Foster and Company being so kind as to be Baptists, therefore Little One' being a Baptist also, ought not to have written anything contrary to Mr. Foster's creed. This then aggravates the offence.

But let us leave this, and you go on again : 'It was the same love that spread the feast, That sweetly forced us in.'

Well, we were staggered just now; but here we are thoroughly beaten; for whatever Mr. Foster can have to do with the doctrine of forced to come in, we cannot make out. This looks to us, more like mere pretension than anything else. It is true, Mr. Foster tells us, that we are helpless; but then he cannot mean this-because he says, he holds no yea and nay preachments; so that his telling us that it is all of grace-that we cannot help As we must say but little more, perphaps ourselves; that we are 'forced in;' and that if you will go on again: But the question, why we feel our need of the Saviour, this he gives me, Lord? must be left until faith is swal-us. Mr. Foster, of course, does not seriously lowed up in sight! Well, and what then? Is that which is not revealed to contradict that which is revealed? Is revealed truth, and mercy, to endure for ever? Is the salvation which is revealed to endure for ever? And is the righteousness which is revealed, not to be abolished, and yet something is yet to be revealed to overturn what is revealed; and while he hath mercy upon whom he will have mercy, is now a revealed truth, is this

mean one word of all this; these are expres-
sions he has picked up from the Bible and
Hymn books, and from his minister, not
that he means a single word of it; for he
protests against
we must not believe that he really means
yea and nay,' so that
that it is all of grace. We must not do
him such injustice, as to believe that he
really means what he says, when he tells us,
that we are compelled to come in; for were

we to believe that, he really means it is all by grace, we should make his preachments to be yea and nay; for in one part of his creed, (and in that part too which lies nearest his heart, he tells us that it was their own fault if they do not go to heaven;' so you see, if these lost men had done their part, they would have been saved; and as Mr Foster reckons himself saved, he of course has done and is doing his part. So that his saying it is all of grace is a mere delusion, nor would all his protestations against salvation partly, at least by works, have with us the weight of a straw: human merit, however much they may labor to disguise and hide it, is the quint-essence of the doctrines held by the whole duty-faith tribe. And although it is he who believeth the truth in the love of it, that gives hereby evidence that he is a sound man, and that he that believeth not the truth in the love of it, does thereby give proof that he is in a state of nature; and that as one is not saved for believing, so the other is not damned for not believing unto eternal salvation; but is lost, as a fallen sinner in Adam, and condemned also for whatever personal sins he has committed, we would not, therefore, do Mr. Foster the injustice to suppose for one moment, that he believes that faith is the gift of God; he and all his tribe, may say so, but we do not happen to possess ability to believe them: we believe the whole duty-faith legion to be nothing but Arminians in heart; and of all the delusive doctrines in the world, we believe that there are none more deceptive, more feasible, more entangling, to the unwary, or more loved by the flesh, than this suicidal duty-faith contrivance; and the wise as well as the foolish, seem one half of them sleeping while the enemy is sowing tares among the wheat, and thousands of professors love to have it so. [Mr. John Foster's second communication is to hand it shall be inserted. We must not exclude such controversies as tend to lay open more fully the revealed word and will of God; although only a corner each month can be spared.-ED.]

RECOGNITION OF PASTORS.

We had prepared a full account of the services connected with the settlement of Francis Collins, as pastor of the Church, meeting in Howe-street, Baptist Chapel, Plymouth, on Tuesday and Thursday, Dec. 7th, and 9th but circumstances compelled us to defer its insertion until February: we regret this; but its interest will not be lost.

CHATTERIS-The Baptist Church Meeting in the Chapel, (late the scene of Mr. Horsley's labours,) have recognized Mr. Joseph Wilkins, as their pastor themselves. On Sunday evening, Dec. 19th, Mr. Wilkins stated publicly from the pulpit his call by grace; call to the ministry views of Divine truth, &c. On the following evening a very interesting social church meeting was holden for the members of the church to receive him as their pastor. The meeting was unamious, happy and cheerful: thus the deacons and members have adopted a new mode of ordaining a minister.

THE OLD SCHOOL BAPTISTS IN

AMERICA, AND MR. MOTT. "All things work together for good." THIS great truth is every day being more fully confirmed in our experience, and observation. The other day Mr. Mott, of New York, made some statements through our pages, charging The Old School Baptists' with apostacy. That Letter of Mr. Mott's contained a question for our brother James Wells, which was answered. Mr. Mott's assertions have spread like wild-fire through the United States; and several able scribes, and sound hearted Christians have taken upon themselves to defend the Old School Baptists. We have some thorough good letters from James Joyce, from Elder George Beebc, and the friends of Elder Globe, with packets of The Signs of the Times; and copies of other truth defending Journals in America. We shall furnish our readers with a review of, and extracts from, these American Papers; and we think a correspondence will be opened up between our brethren in Christ, on the other side of the Atlantic, and ourselves, which will be profitable and encouraging. Thus Old Sam will be put to his shifts again, as the Hampshire parson would say.

REDEMPTION FUND.

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The Watchman's Warning and Direction.

Thus saith

TO THE EDITOR OF THE EARTHEN VESSEL.
SIR-For my motto, I here place before
your readers, Jeremiah vi. 16.
the Lord, stand ye in the ways, and see, and
ask for the old paths, where is the good way
and walk therein, and ye shall find rest to
your souls: but they said, we will not
walk therein.' At the time these words were
delivered, we find the Jews practising three,
of the most heinous sins, which now, and
have ever, more or less, affected and afflicted
the church of God. Covetousness, deceit, and
want of fidelity in the ministration of holy
things. Every observer cannot but be af-
flicted with the extent of these sore evils in

our day. We may, therefore, safely press
upon the church, the directions of the pro-
phet, at the present moment.

As we are travellers to a coming eternity; and the (to us,) unborn future is covered in the mist of darkness; surely, it behoves us to enquire earnestly for the true road, that leads to endless bliss. The little space allotted us here, is of small moment. The time will soon be, as though it had not been. The last sigh, which separates from the present, will be short! The vast eternal world of spirits opens, and we enter in! We leave this little house to mix again with its common parent. But, where goes and dwells this immortal, invisible tenant? This earthly house must be left, before we can be clothed with that which is from above. The waiting millions to receive us, who can count? The songs of praise, who can utter? The eternity to dwell in, who can conceive? And yet, how we stray from the path, that leads to this endless state; forgetful of the past-regardless of the future! From friends and from foes, are we warned of our departure, and yet how slow to watch and to pray!

frequently alarm the young traveller; let him, therefore, never cease to make all needful enquiries for the good old, beaten paths. Thus he will be able to speed his way.

out; a nearer way. The old way in which Some new way will, perhaps, be pointed the Prophets trod, cannot, with safety, be departed from.

Connected with this, is another beautiful well as old, we must see, that the two are word. 'The Good Way.' Being good, as united. The safety does not consist in its being old; Adam, Eve, Cain, all walked in the way that was not good. Sad proof that

old

ways, are not always right. Satan's ways of the Greek and Romish Churches. ways are not of yesterday; neither are the Age, in the estimation of millions, has made their churches sacred, revered, adored. This can neither free them from error-from vice-from despotism-from idolatry-from being the enemy of man-nor of being the hostile foe of both God, his word, and his church.

We are, therefore, brethren, to look for the good with the old. The pleasing employment, becomes increasingly delightful, with the charming and heavenly quality, good; as our sure and safe guide. If we turn to our Father, our Lord, our Teacher, the Gospel, we are at once arrested with this divine element, good.

Perfectly clear and explicit are the three directions. Stand. We stand by faith. Here we are brought to comply with the word, or words of the LORD. Wisdom has ways;

Her ways are all pleasant. The wayfaring-man will here find his safety. When the Lord directs, there is something of goodness to be realised, however painful may be our trials. The child of God will ever be safe, in constantly to attending a gospel ministry: bible reading; private and public prayer; communion with the saints. These ways are evidently laid down, pointed out, and commanded to be stood upon, that we may see and ask. Here we shall see the Father, gradually unfolding his holy, loving and unchanging nature, to his astonished children. The purity of his justice will startle: His love and tenderness will melt. The one will create fear, the other, love. This is seen more and more clearly, as we gaze upon the Son, as He is made known to us in the preaching of the Gospel. The words of Paul to the Corinthian church, are here verified. 'But we all, with open face, beholding as in a glass, the glory of the Lord, are changed into the same un-image, from glory to glory, by the Spirit of

We have here, first, a duty enjoined ask and enquire. Thus, being on his journey, the wayfaring man, lest he should loose time and exhaust strength, by straying, when passing through a strange country, diligently enquires for the best, safest and nearest road. Here we may learn a safe and sure lesson. The Old Paths can still be found, providing we consult the Old travellers, who have been, and still are travelling to that rest which remaineth for the people of God.' By the enquiry, we not only obtain information, but frequently happen of a companion to cheer us in this dreary desert. Thus are we safe from being lost, cheered and encouraged to press on, should we again be left alone. Dreary forests, dark nights, and heavy loads, with prowling beasts all around, not VOL. XV.-No. 167.

C

the Lord.' Whatever distresses, or whatever becomes doubtful; whatever wants we feel, desires, or wishes, we are instructed to ask. This has reference to the good, old way. This we must endeavour ever to keep in view; we must mind that we are at the posts of the true Doors; where the Lord's guides enter.

an everlasting monument against all and
every forn of delusion: the feeblest babe in
Christ can show what no erroneous professor
can: the Spirit of Christ. By this is he led.
Thus is he sweetly encouraged.
• And ye
shall find rest to your souls.' To the wicked,
there is no rest. He that believeth, entereth
into rest And yet, happy thought, there is
a rest remains for the Lord's tried, and afflic-
ted, tempted, poverty-stricken family.
At this point, I must pause, I say, breth-
ren, farewell.
J. BLOODWORTH.
LEICESTER.

EPISTLES TO THEOPHILUS.

LETTER LIT.

MY GOOD THEOPHILUS,-I now proceed a little further, with the first seal. Now look at Psalm 45th, and there you find this Prince of Salvation, this King of kings, riding forth in majesty and prosperously; having on his side truth, meekness, and righteousness; in all of which, he is invincible. His truth cannot fail; his meekness is such, that his heart will never be lifted up above his brethren; their hearts are by nature lifted up above him, but he knows how to bring them down, for his arrows

are

For all this we have the Lord's authority, therefore a Divine Thus saith the Lord.' Satan and his minions will constantly endeavour to draw us from this. How diversified are the systems-proposed to entangle the unwary, scarcely need be named, except a few of modern invention, or old errors revived with a little eloquent language, and made to appear as great and sublime truths. When we have to encounter sacramentarian and priestly errors- we have to encounter a literary and polished press, as well as historic, argumentative, and highly polished composition. "Enticing words of man's wisdom.' From these lordly adversaries we must not shrink, especially when they proclaim, both from the pulpit and the press, that children are born justified, inspired, and regenerated. Where such teachers make room for repentance, penance, and absolution, it will be difficult to find. But the glaring inconsistency of such teachers, warn us by more startling statements. Although the child is born regenerated, he must have a second rezenera-sharp in the hearts of his enemies, whereby tion, and that by the Holy office of apostoli- the people fall under him, and become cal succession. Here, sir, we might wish glad to submit to him, and are made to stop, but no! Though born, inspired and to rejoice that he has conquered them: for justified, much work remains for the priest, he goes forth conquering, and to conquer;' confession, penance and absolution are essen- and as his righteousness endureth for ever, tials, from his hands, or no eternal happiness. so his throne is for ever and ever. And do These fearful errors are neither confined to not forget that he hath hated sin for us; that Papacy, nor Episcopal, but are cpenly pro- he hath loved righteousness for us; your declaimed by some of our professing Evangeli-pendence must be, not upon your hatred to sin Dissenters. The dangers from such and and love to righteousness, but your hope many other of similar dangerous errors, will be in his having hated sin in perfection to our weaker brethren, and rising youth for you. Your glory must be in Christ havshould stimulate us to vigorous action in the ing loved righteousness for you; for you, cause of Christ against such subtle and dead- through the law that is in your members, ly foes. They generally come in sheep's cloth-will often be as though you neither hated ing. These have mens' persons in view because sin, nor loved righteousness. Yea, you will of advantage. Satan's ministers being trans- at times feel, as though the very reverse was lated into angels of light, shews that the the case. What then, at such times, would error is not always confined to the letter of become of you, were it not that Christ's truth. We are, therefore, exhorted to try perfect hatred of sin, and love to righteousthe spirits. This is, certainly, an all-ab-ness, stands always to your account; always sorbing subject.

As there are seducing spirits, as well as doctrines of devils; it the more behoves us to enquire what manner of spirit we are of; as it is clearly stated, if we have not the spirit of Christ, we are none of his.' Thus we are brought to the great internal main spring, which moves the two opposing worlds -the spirit of the world, and the spirit of Christ. Satan and his host may clothe themselves with the letter of truth, but can never obtain or impart the spirit of Christ. The spiritual church, will therefore ever stand,

to plead in perfection your canse; so that whatever faults there may be in you, (and there are many yet), there is no fault in him; so that you ever appear before God, not what you are in yourself, but what you are, as represented by him!

And, if it be said of some of the Church of Sardis, that, they had not defiled their garments; how much more, and in a higher sense, may it be said of him, that the son of wickedness could not defile him? Therefore it is that His garments smell of myrrh and aloes, and cassia; out of the ivory

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