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the divine precept, or fome example warranted by divine authority. Nor can we view these words in a more extenfive fenfe, without implicitly charging the great apostle with temporizing, and highly impeaching his exalted character.-But what has this text, any more than the former, to do with the administration, or laying afide, of pofitive inftitutions? It was the duty of Aaron, as well as of Paul, and of us, to seek the happiness of his fellow creatures and the honour of God, to the utmost of his ability. But was this general obligation the rule of his performing the folemn fanctuary fervices on the great day of atonement? Could he conclude from hence, that if the difpofitions of the people required it, he was at liberty to omit any of the facred rites, or to tranfpofe the order in which Jehovah commanded they fhould be performed? If, however, any of our opponents can make it appear that this paffage really has a relation to the pofitive appointments of Chrift, it must be confidered as the Magna Charta of a difpenfing, prieftly power, in regard to thofe institutions. And, con fequently, if our brethren can make out their claim to the honour, free communion will be established with a witness. In fuch a cafe it might be expected, that the next advocate for it, when citing the paffage, would comment upon it, and address us in the following manner: This text is full to my purpose. It contains all I could wifh, when contending with my ftricter brethren.

For hence it is plain, that I am at liberty, perfectly at liberty, ta omit, or adminifter, the ordinance of baptism, just as the difpofitions and choice of my hearers may render it convenient. Yes, ye ftri& Baptifts! this admirable text authorizes me, in condefcenfion to

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the weakness of my fincere hearers, not only to receive Pædobaptifts into communion (for that is a mere trifle, with fuch a patent of church power in my hand) but also Semi-Quakers, who reject baptifm; and converted Catholics, who mutilate the facred fupper; yea, to baptize the infant offspring of any who fhall defire it. By doing of which, I hope to obtain the favour of many respectable Pædobaptifts, who have been extremely offended by that rigid and forbidding conduct, for which you are fo notorious. Yes, and by dispensing with baptifm, in fome inftances, I doubt not but I fhall convince many of the utility and neceffity of it which you know, would be an admirable method of producing conviction, and bring great honour to my caufe. This text-what fhall I fay? this wonderfully comprehenfive paffage, gives me a difcretionary power to do juft as I please in the house of God, in regard to baptifm and communion.'

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The Temper required of Chriflians towards one another, not contrary to our Practice-Our Conduct freed from the Charge of Inconfiftency-No Reafon to exalt the Lord's Supper, in point of Importance, as greatly fuperior to the Ordinance of Baptifm.

OTHING is more common, with our oppo

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nents, when pleading for free communion, than to display the excellence of Christian charity; and to urge the propriety, the utility, the neceffity of bearing with one another's mistakes, in matters that are non-effential; in which number they class the ordinance of baptifm. From confiderations

of this kind, they infer the lawfulness of admitting Pædobaptifts to communion with them.Not fundamental Non-effential. These negative epithets they frequently apply to baptifm. And might they not be applied, with equal propriety to the Lord's fupper? But in what refpect is a fubmiffion to baptifm non-effential? To our juftifying righteousness, our acceptance with God, or an intereft in the divine favour? So is the Lord's fupper; and so is every branch, of our obedience. For they will readily allow, that an interest in the divine favour, is not obtained by the miferable finner, but granted by the Eternal Sovereign. That a justifying righteousness is not the refult of human endeavours, but the work of our heavenly Substitute, and a gift of boundlefs grace. And that acceptance with the high and holy God, is not on conditions performed by us, but in confideration of the vicarious obedience and propitiatory fufferings of the great Immanuel. Nay, fince our firft father's apoitacy, there never was an ordinance appointed of God, there never was a command given to man, that was intended to answer any fuch end.

Baptifm is not fundamental; is not essential. True; if limited to the foregoing cafes. But are we hence to infer, that it is not neceffary on other accounts and in other views ? If fo, we may alter, or lay it afide, juft as we please; and, on the fame principle, we may difmifs, as non-effential, all order and every ordinance in the church of God.

Is not the inflitution of baptism a branch of di. vine worship? And is not the administration of it, prior to the Lord's fupper, effential to that order in which Chrift commanded his pofitive appointments to be regarded? Nay, Pacificus himfelf tac

itly allows, that the practice of free communion is a breach of order in gofpel churches. For, in anfwer to an objection of this kind, he says;

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Though it be admitted that the order of churches is of great importance, yet it must be admitted that the edification of Christians, and their obedience to the acknowledged command of Christ to all his disciples, "Do this in remembrance of me," are points of infinitely greater importance; the leaft, therefore, ought to give way to the greateft.'The order of churches, then, is of great importance, Pacificus himself being judge; and Candidus, his colleague, acknowledges, that it is of fome importance. Nor could they deny it, without impeaching the wisdom, or the goodnefs of Chrift, as Lord over his own houfe e; and oppofing that injunction of the Holy Ghoft, "Let all things be done decently and in order." And as the Divine Spirit requires the obfervation of order in the church of God, fo Paul commends the Corinthians for "keeping the ordinances as he delivered them;" and expreffes a holy joy on "beholding the order" of that Chriftian church which was at Coloffe. But that order which the great Lord of all appointed, and in the practice of which the good apostle fincerely rejoiced, our brethren, it feems, confider as a mere trifle-as comparatively nothing. For what is any thing that has only a finite importance attending it, when compared with that which is of infinite importance? On fuch a comparifon, it finks into littleness; it is loft in obfcurity. Yet thus our opponents venture to ftate the comparative worth of church order, and the edification of individuals.—But give me leave here to inquire, Whether the primitive order of

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gofpel churches can be detached from the legiflative authority of Jefus Chrift? And, whether the exercise of that authority can be confidered as having no connexion with his honour? To anfwer thefe questions in the negative, free communion itfelf can hardly demur. Confequently, a breach of that order which Chrift appointed, as king in Zion, must be confidered as an oppofition to his crown and dignity; and his honour is of much greater importance than the edification of believers. For our Jefus and our Lawgiver is Jehovah; between whofe honour and the happiness of finful worms, there is, there can be no comparifon. For the latter is only a mean, whereas the former is the grand end, not only of a church flate, but of the whole economy of providence and grace. I may, therefore, venture to retort the argument; though it be admitted, that the edification of Chriftians is of great importance; yet it must be allowed, that the honour of our divine Sovereign is of infinitely greater importance; and, confequently, the primitive order of the gospel churches fhould be obferved.

Again: Are not my readers a little furprised at the reasoning of our opponents which I have juft produced? Are they not ready to fay, with fome of old, " May we know what this new doctrine is ""' What, reverse the order of churches, appointed by God himself, with a view to edification! Dispense with a pofitive ordinance of heaven, and break a divine command, under the fair pretence of promoting obedience to Chrift! Our brethren, in pleading for free communion, bring "certain ftrange things to our ears; we would know, therefore, what these things mean," and

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