world, how can they expect to enjoy fellowThip together in heaven.

This is fomething very frightful indeed! that there muft be two heavens for feparate fpirits!

But this may be answered by attending to a few things. Who would dare to anathematize all those who deny the use of both ordinances? Or, who will venture to fay, that among the different kindreds, tongues and tribes, who will appear in that illuftrious throng, at the decifive hour, there will be none who never faw nor practifed the facred ordinances in any form? Or, who will affirm, that none who are excommunicated perfons will ever be admitted into heaven?

And yet upon gofpel principles, it would be unlawful to commune with them while fuch.

But thefe objections muft appear of no weight to the candid. For where is there a church of any denomination that there is not fuch difference of opinion in fome things among them, as at fome times to produce trials, and at others, fharp contentions? And yet may we not fuppofe that one heaven will hold them all after death? Yes; death, the great leveller, will put an end to our party difputes, and bring the duft of contending Chriftians to reft in fweet agreement in the grave! equally fo will the fiery trial, which fhall burn up all the bay, wood and stubble from the foul, bring the fpirits of all good men to dwell in a state of uninterrupted felicity.

The last thing that I fhall confider, which is brought as a plea for open communion, is, that

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the fcripture account of baptifm is left in fuch darkness and ambiguity, both as to the fubjects and mode, that nothing certain can be determined. Therefore it calls for our charity towards those who, differ from us. It may be remembered, that when the talents were committed to the fervants to occupy, the two that improved made no complaints; the other had a hard mafter, an auftere man; a great many difficulties ftood in the way of duty. That the baptifm of infants is not made plain, we fhall not deny but, that believers were baptized, is as plain as words can make it; and fhines through the New Teftament as if written with a fun-beam. If fprinkling be the mode intended in the New Teftament, we must concede to the propofition that is not made plain. It would feem like an ambiguous affair indeed, to relate, that both the adminiftrator and the person baptized, went down into the water, and came up out of it again, when all that was to be done, was only to sprinkle a little water in the face. Yea, to read in the volume of infpiration that multitudes were baptized in the river Jordan; and that they were baptized in Enon, because there was much water there, when a few bafons of water would have ferved the purpofe equally well. This would feem indeed to be fo dark, that comman fenfe muft have been at a lofs, how to have reconciled this ancient account with modern practice, had it not been that fome gentlemen of great invention, have lent their friendly, aid, and caft peculiar light upon the fubject. They have informed the world, that the large quantity of water was neceffary for the ufe of the camels and affes the people rode upon; whereas

the only thing that the fcriptures bring into view, is the conveniency of baptizing. That the Padobaptifts confider it as not made plain in fcripture; or, that it is left to be practifed indifferently, as circumftances may require, is abundantly evident from their conduct; for many of them adminifter both ways; fometimes in the meeting-house, and then in a river. What ftrange amphibious Chriftians!

If the Greek verb baptizo has not been rightly explained, we have no reason to suppose it ever will be.

And this evidence we find in our favour from the various expofitors upon it, that all the Baptifts agree, that the word in its firft or primary fenfe, fignifies to dip or plunge, and only in a fecondary and confequential fenfe, to wash.* Many of the Pædobaptifts allow the first fenfe of the word to be the fame as we do † and if others deny it, yet ftill the evidence ftands in our favour; for none would give it up against themselves, if they were not obliged in justice to do it. A number of ancient, learned expofitors upon the Greek allow this fenfe. The matter is out of difpute in our minds; and we really think, that the combination of words and circumstances recorded in the New Teftament, have made it as plain as any others could, fo that he may run that readeth." So plain that "no wayfaring man, though a fool, needs err therein." Yet many who have been educat

• Doctor Gill's answer to Mr. Dickenson, p. 90.

+ See the learned Henry, on Rom. vi. 4. Also quoted by Mr. Fofter, Dr. Doddridge, Mr. Burkitt, Dr. Maclaine, Dr. Wall, and Mr. Poole.

Scapula, Schrevelius, Budæus, Calvin, Beza, Cafaubon, Grotius, &c. quoted with their words by Dr. Gill.

ed in the theory of the Christian religion, from their early days, excufe themfelves from this duty, because they cannot fee it. But it is fo plain that an Ethiopian Eunuch, who, but a few minutes before, did not understand what he read, was foon inftructed in the weighty concerns of his foul, and believed in the truth with all his heart; which immediately led him to come down from his chariot, and go down into the water. Surely the Chriftian who boafts fuperior advantages above an Ethiopian, muft ftand admonished by this example. If Ananias of Damafcus, was to meet fuch an indifferent brother, would he not addrefs him in his admonishing language, "Why tarrieft thou? Arife and be baptized." Would not the ready obedience of the jailor, who "arofe the fame hour of the night, and was baptized, he and all his ftraightway," reprove fuch a delaying brother?

Could not Lydia leave the river fide, where the Lord firft opened her heart, before fhe gave proof of her faith, by fubmitting to this ordinance? Then let the doubting lift their eyes and fee what a cloud of witnesses we are furrounded with, and lay aside every weight, and run the felf-denying race; and fee that they do not make void the commandments of God, through their tradition.

Having thus gone through with what I propofed, I fhall close the whole by a brief addrefs to the Baptist Churches.

Dear Brethren,

It was at the requeft of a number of you that 1 attempted to write; and if I fhould fail of answering your expectations, yet ftill I have the

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teftimony of my confcience, to the rectitude of my intention; and my inability you will tenderly impeach. You will find a great difference in those who object against our order, with regard to clofe communion. Some, no doubt, are to be confidered in the light of thofe we meet with, Ezra iv. 2, who requefted of thofe Jewish fathers, to build with them; their plea was, "We feek your God as ye do; and we do facrifice to him fince the day of Efar-haddon, king of Affur." Thefe were not admitted, for they were enemies, and only fought to overthrow thofe who were building.

But you will meet with others, who, joying and beholding your order, would gladly take privileges with you; who ftand high in your efteem as friends to the cause of truth; these demand the tendereft expreffions of your love. Yet it is never to be expreffed in a way contrary to God's revealed will. Therefore, if our profeffion be confiftent with the word of truth, let our practice be fo too. Let those who open their doors for free communion confider, whether they do not give more liberty than the fcriptures do, by fitting down at the holy table with thofe whom they look upon as unbaptized. They will do well to fearch for a precedent for their conduct in the word of God. I am perfuaded, if they were to ask the Chriftian world in general, they would readily join with the apostle and fay, "We have no fuch cuftom, nor. the churches of God" that were before us, as to receive unbaptized perfons to communicate with us.

Let those who practise according to their profeffion, never be afbamed of the cross of Chrift;