have fome different hypothefis to account for the falfe judgments of others, In my cafe, you think that pique and refentment had the chief influence. But let us judge nothing before the time, for we nuft all stand before the judgment feat of Christ, when the Secrets of all hearts fhall be revealed. hope that I fhall endeavour fo to judge, and fo to act, as not to be ashamed before him at bis coming.

I

That there is much real difference of opinion among chriftian minifters is evident; and I have no doubt, but that this, as well as all other feeming evils, will appear to have answered a good purpose; in many cafes, I am convinced, that there is much less difference than is imagined, from the different phrafeology we adopt, Many diffenting minifters, availing themfelves of mere verbal diftinctions, especially with respect to the doctrine of the Trinity, not only fecure the reputation, and other advantages, of orthodoxy; but ftudiously

throw

throw an odium upon others, as heterodox, whofe fentiments they know to be, in rea lity, not at all different from their own.

There are circumstances, in which it will, doubtlefs, be prudent and right for à man to conceal his fentiments, if he can do it without diffimulation; but I have als ways chosen to lean rather to the other extreme; and had all, who think as I do in matters of religion, acted with scrupulous integrity and honefty, I am convinced it would have been much better for thé interest of truth and of virtue too; tho' I am far from thinking that those who have acted on different maxims have not had the best intentions.

I do not think, as you infinuate with respect to me, that you have defignedly mifrepresented the sentiments of the Diffenters concerning the Lord's Supper; but I fuppose that you, thinking pretty rationally on this fubject yourself, imagine that others

E 2

do

do fo too, and also, that the phraseology you have been accustomed to is expreffive of fuch rational fentiments. Whereas I think that the phraseology in use among us, with respect to this fubject, is not confiftent with rational or fcriptural principles, but took its rife from notions that are irrational, unfcriptural, and fuperftitious; notions which you and I equally difclaim, but which we take very different methods to exterminate. You deny the existence of the fuperftition, and would accommodate the phraseology to reafon. I would combat the fuperftitious principle itself, and difcontinue the phrafeology that is grounded upon it. I would even difufe a fcriptural phrafe, if I had no hope of making it generally understood, in a sense. agreeable to reason, and the true meaning of the facred writers.

As you feem defirous of entering into a fair difcuffion of the merits of the queftion, concerning the nature and ufe of the Lord's Supper,

Supper, and to undertake what Mr. Venn entered upon, under great difadvantage,

and what he would purfue under much greater; you can have no objection to my requesting your attention to what I have advanced in the Additions, and also to the following queries, calculated, as I think, to bring the dispute to a fair issue; and I beg you would not think yourself obliged to accommodate what you may write for the future to any thing you have already written. Of this I have fet you an example myself.

1. When we are commanded to eat bread and drink wine in remembrance of Christ, is it not the fame thing as if we were enjoined to take that opportunity of recollecting what Chrift has done and fuffered for us, that is, what we believe that he has done and fuffered for us?

2. Is not a command of this nature a call upon every person who is convinced that Chrift deferves to be thus remembered

2

and

and obeyed, to remember him in this manner?

3. Are not all perfons included in this defcription, who, if they were interrogated, would fay they were christians?

4. Is not every thing that can be advanced, concerning the proper qualifications of communicants, to be deduced by way of inference, from the confideration of what is implied in the declaration of a man's being a christian?

5. Is it poffible that this declaration should contain more than a prefent resolution to live as becomes a christian?

6. Doth not all the guilt, and confequently all the danger, of communicating unworthily, arife from this declaration not being fincere? i.e. from a perfon not really intending to live as becomes a chriftian at the time that he makes it?

7. Is