their frailty into a crime, and their crime into a rule of action. On the other hand, an argument may be uniform, and free from self-contradiction, and yet it may not hit the case.

4. Frightful consequences, affixed by one writer to the arguments of another, ought not to be urged as decisive reasoning constituting the law of a

case.

In short, the right or wrong of this case is deter> minable only by the written revealed will of God, a test of truth, which all the parties will allow.

Having thus cleared the court of a bustling noisy crowd, that do no good because they give no evidence, and do a deal of harm because they perplex the question by throwing in a quantity of foreign matter, let us proceed to investigate what is the law of Christ in this case.

We affirm, then, that it is JUST and RIGHT and agreeable to the revealed will of Christ, that Baptist churches should admit into their fellowship such persons as desire admission on profession of faith and repentance, although they refuse to be baptized by immersion, because they sincerely believe they have been rightly baptized by sprinkling in their infancy.

By way of explanation, I beg leave to distinguish what our divines call the esse or the being of a church, from the melius esse, or best being of one; for, although I affirm such a mixt church to be a rightly constituted church, yet I do not say, its constitution is so perfect as that of the primitive churches. A church that tolerates is a good church:

but a church that has no errors to tolerate is a better. We do not therefore blame those churches, which were never required to admit unbaptized believers, for maintaining strict communion; we only say, where the requisition is made,a compliance with it is just and right.

In support of this sentiment we beg leave to offer two sorts of arguments, the first taken from those general principles of analogy, on which, the scriptures declare, the christian church is founded; and the second from the express laws of Jesus Christ recorded in scripture for the regulation of our conduct.

God is an intelligent being. An intelligent being exercises his intelligence when he constructs any exterior work, and the work will resemble the intelligence of its maker. A wise and beneficent being will naturally and necessarily form a work full of beneficence and wisdom. Should a perfect being create a world, it would be a world expressive of his invisible perfections; should he form a church in this world, it would be a church constituted on similar principles, and, if skill and compassion were excellencies of his nature, compassion and skill might be expected in the construction of his church. There would be an analogy, or resemblance, between the ties of nature and the social bonds of grace.

We find on reading the new testament, that God is the author of christianity, the creator of the christian church, that he hath displayed the eminence of his perfections in the construction of

ledge, we cannot baptize him without it; but we can admit him to the Lord's table and so build God's house with the best materials we have. It is a case of insurmountable difficulty; it cannot be wholly removed; but it may be diminished. This argument is taken from that analogy which there evidently is between the economy of nature and that of christianity; and, if it be a less evil for an unbaptized believer to be incorporated in the church than to lie exposed in the world, the reasoning is valid.

Secondly: It is fit and right, and agreeable to the nature of things, that there should be no disqualification where there is no crime. On this principle we argue against a sacramental test in the episcopal church. Christian churches are free states, and full fellowship is the new birthright of every regenerate man. The candidate for fellowship, who has examined believers baptism by immersion, and cannot obtain evidence of the truth of it, is indeed in a state, in which his knowledge is imperfect; but his imperfection is innocent, becuse he hath exercised all the ability and virtue he has, and his ignorance is involuntary, yea perhaps he may have exercised ten times more industry and application, though without success, than many others, who have obtained evidence. To deny church-fellowship to persons of genuine virtue, and of, it may be, superior virtue too, is to affix a disgrace and inflict a punishment both without an offence, and in violation of a right. This is a case of involuntary error, and there is, there

can be no moral turpitude in it. Where there is allowed virtue in the general course of a man's actions, and no moral evil in one particular imperfection, it is not imaginable that any punishment should be inflicted, or any benefit of society denied. Now, as we all agree, that Christ hath constituted his church on principles of equity, it should seem, this argument is valid and of force.

Thirdly It is just and right, and agreeable to the nature of things, that all men should be placed in that condition, in which they can do most good. By this rule we determine what is usually denominated a call in providence, and an all-sufficient rule it is. Now, by excluding the persons in question from church fellowship, we deprive the church of many wise and worthy members, who might become extremely useful, and we deny them the liberty of exercising such abilities as God gave them for the publick edification. If Christ constituted his church on a principle of promoting the greatest social good, it should seem, this argument also ought to have its weight.

Fourthly: It is just and right in virtuous communities, that a visible difference should be put between the righteous and the wicked. If hatred of sin and love of holiness were principles of constructing the christian church, as they certainly were, this argument too is good. The candidate in question is not rejected on account of any thing in common with the rest of exempts; he is neither an infidel nor an immoral man, yet he is as really excluded as they are. This is a confounding of cha

racters essentially different, which should seem unwarrantable in a society professedly incorporated for the purpose of separating and distinguishing them. Shall he that sweareth, and he that feareth an oath, be held at equal distance from the Lord's table, and all the other benefits of church fellowship!

Fifthly: It would argue great unfitness in any scheme of religion for this world, if it made no provision for human imperfections. If a plan of religion provided for the wilful perpetration of vice, it would be a scheme fit for infernal spirits. If it provided only for perfect knowledge and virtue, it would be a plan fit for only angels to realize; but if, while it provided for eminent attainments of knowledge and goodness, it provided also for imperfections, that is, for small and inferior degrees of science and moral excellence; if it provided for increase of knowledge and virtue, though accompanied with much ignorance and weakness, then would it commend itself for a divine system fitted by perfect wisdom and goodness for frail imperfect men. The candidates, for whom we plead, are allowed to possess that general excellence, a supreme love to truth and virtue, from which all knowledge and all good actions proceed; but they have not yet attained those peculiar exercises of it, which produce some particular parts of obedience: however, it seems fit and right, that they should be permitted to perform all they do know; and patiently borne with till they are able to make further progress. If Jesus Christ constituted his