what can give permanence to the sentiments to which we are opposed, except a recumbent indolence, or an active prejudice? And is it not evident that the practice of exclusive communion has the strongest tendency to foster both those evils, the former by withdrawing, I might say repelling, the erroneous from the best means of instruction, the latter by the apparent harshness and severity of such a proceeding? It is not by keeping at a distance from mankind that we must expect to acquire an ascendency over them, but by approaching, by conciliating them, and securing a passage to their understanding through the medium of their hearts. Truth will glide into the mind through the channel of the affections, which, were it to approach in the naked majesty of evidence, would meet with a certain repulse.

Betraying a total ignorance or forgetfulness of these indubitable facts, what is the conduct of our opponents? They assume a menacing aspect, proclaim themselves the only true church, and assert that they alone are entitled to the christian sacraments. None are alarmed at this language, none are induced to submit; but turning, with a smile or a frown, to gentler leaders, they leave us to triumph without a combat, and to dispute without an opponent.

If we consider the way in which men are led to form just conclusions on the principal subjects of controversy, we shall not often find that it is the fruit of an independent effort of mind, determined

to search for truth in her most hidden recesses, and discover her under every disguise. The number of such elevated spirits is small; and though evidence is the only source of rational conviction, a variety of favourable circumstances usually contributes to bring it into contact with the mind, such as frequent intercourse, a favourable disposition towards the party which maintains it, habits of deference and respect, and gratitude for benefits received. The practice of confining the communion to our own denomination, seems studiously contrived to preclude us from these advantages, and to transfer them to the opposite side.

The

The policy of intolerance is exactly proportioned to the capacity of inspiring fear. church of Rome for many ages practised it, with infinite advantage, because she possessed ample means of intimidation. Her pride grew with her success, her intolerance with her pride; and she did not aspire to the lofty pretension of being the only true church, till she saw monarchs at her feet, and held kingdoms in chains; till she was flushed with victory, giddy with her elevation, and drunk with the blood of saints. But what was policy in her, would be the height of infatuation in us, who are neither entitled by our situation, nor by our crimes, to aspire to this guilty preeminence. I am fully persuaded that few of our brethren have duly reflected on the strong resemblance which subsists betwixt the pretensions of the church of Rome, and the principles

implied in strict communion; both equally intolerant; the one armed with pains and penalties, the other, I trust, disdaining such aid; the one the intolerance of power, the other of weakness.

From a full conviction that our views as a denomination correspond with the dictates of scripture, it is impossible for me to entertain a doubt of their ultimate prevalence; but, unless we retrace our steps, and cultivate a cordial union with our fellowchristians, I greatly question whether their success will, in any degree, be ascribable to our own efforts. It is much more probable that the light will arise in another quarter, from persons by whom we are unknown, but who, in consequence of an unction from the Holy One, are led to examine the scripture with perfect impartiality, and, in the ardour of their pursuit after truth, alike to overlook the misconduct of those who have opposed, and of those who have maintained it.

Happily, the final triumph of truth is not dependant on human modes of exhibition. Man is the recipient, not the author of it; it partakes of the nature of the Deity; it is his offspring, its indissoluble relation to whom is a surer pledge of its perpetuity and support than finite power or policy. While we are at a certainty respecting the final issue," the times and the seasons God hath put in his own power;" nor are we ever more liable to err, than when, in surveying the purposes of God, we descend from the elevation of general views, to a minute specification of times and instruments.

How long the ordinance of baptism, in its purity and simplicity, may be doomed to neglect, it is not for us to conjecture; but of this we are fully persuaded, it will never be generally restored to the church through the medium of a party. This mode of procedure has been already sufficiently tried, and is found utterly ineffectual.

The labour bestowed upon these sheets has not arisen from an indifference to the interests of truth, but from a sincere wish to promote them, by disengaging it from the unnatural confinement in which it has been detained by the injudicious conduct of its advocates. How far the reasoning

adduced, or the spirit displayed on this subject, is entitled to approbation, must be left to the judgement of the religious public. If any offence has been given by the appearance of unbecoming severity, it will give me real concern; and the more so, because there are not a few amongst our professed opponents in this controversy, to whom I look up with undissembled esteem and veneration.

Having omitted nothing which appeared essentially connected with the subject, I hasten to close this disquisition; previously to which, it may not be improper briefly to recall the attention to the principal topics of argument. We have endeavoured to shew that the practice of strict communion derives no support from the supposed priority of baptism to the Lord's supper in the order of institution, which order is exactly the

reverse; that it is not countenanced by the tenour of the apostles' commission, nor by apostolic precedent, the spirit of which is in our favour, proceeding on principles totally dissimilar to the case under discussion; that the opposite practice is enforced by the obligations of christian charity; that it is indubitably comprehended within the canon which enjoins forbearance towards mistaken brethren; that the system of our opponents unchurches every pædobaptist community; that it rests on no general principle; that it attempts to establish an impossible medium; that it inflicts a punishment which is capricious and unjust; and finally, that, by fomenting prejudice, and precluding the most effectual means of conviction, it defeats its own purpose.

Should the reasoning under any one of these heads be found to be conclusive, however it may fail in others, it will go far towards establishing our leading position, that no church has a right to establish terms of communion, which are not terms of salvation. With high consideration of the talents of many of my brethren who differ from me, I have yet no apprehension that the sum total of the argument admits a satisfactory reply.

A tender consideration of human imperfection is not merely the dictate of revelation, but the law of nature, exemplified in the most striking manner, in the conduct of Him whom we all profess to follow. How wide the interval which separated his religious knowledge and attainments