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arts and sciences, were originally private opinions; probably they would have been so still, had the inventors been prohibited publishing, or the public examining and receiving them. But now, mankind form into societies, impart their own discoveries, offer rewards to other inventors or improvers of arts and sciences; and what follows? What might be expected; the perfection of science. Thus Cicero accounts for that literary pre-eminence which Greece had over Rome; and thus in all nations and in all ages will the same effects follow the same causes; in England as in Rome the maxim is true, honos alit artes.

Numerous are the objections made to this doctrine; there are, however, but two that are worth answering. The first is, that christianity is perfect and entire in the holy Scriptures, that herein it differs from human arts and sciences, that therefore the inquisitiveness necessary for the latter would be highly injurious to the former. To which it may be justly answered, that many people doubt this, as the church of Rome, whose notion is too fully expressed by Cardinal Hosius, who said that the Scriptures were of no more authority than Esop's fables, were it not for the authority of the church; as the people called Quakers, who consider the holy Scriptures as a secondary rule subordinate to the spirit; and many others wholly deny their divinity. Now ought not all these people to be allowed the liberty of examining the proofs of the divinity and perfection of the

Bible? For private judgment which is their malady is also their only medicine. But let the perfection of the holy canon be granted. It will amount to no more than granting the perfection of the works of nature. In both, invisible things, even the eternal power and Godhead are to be seen and UNDERSTOOD by the things that are made. The word of revelation, like the works of nature, presents objects to view, but objects to be examined and understood; and how can this be without the right of private judgment?

You say the Scriptures give a perfect account of the nature of God, the nature of man, the vanity of the life that now is, the certainty of the life that is to come; but how is another man to know this, unless you allow him to examine and determine for himself? It may be a perfect rule, it may be a subordinate rule, it may be a false rule, it may be no rule at all, for any thing he knows who must not examine, or if he examines must not determine; for to retain the meaning is to retain the book; and there is no real difference between denying the examination and denying the conclusion. You know the story of father Fulgentio, preaching at Venice on Pilate's question, What is truth? He told his hearers that at last after many searches he had found it out, and held out a New Testament, and said, that there it was in his hand; but then he put it in his pocket, and coldly said; But the book is prohibited. Now what great difference would there have been, if he

had said, You may read the book, but its true meaning is prohibited? Yet this is what all the Arminian clergy in England must say, if they speak consistently with themselves; for in the opinion of all impartial judges the established religion is Calvinism.

The other objection is, that this will open a door to all sorts of heresies, and the truth will be oppressed and disappear. Indeed! And is truth such a timorous, cowardly thing? What idle fears are these! Should an honest man be taxed with dissoluteness and impiety, and should any propose to him a fair trial before impartial judges, would he be frightened at it, think you? Christianity is not to be loaded with calumnies, she is so already, her only hope is a fair trial.

But to abridge the matter. Do not facts contradict this? Is not the church of Rome full of heresy ? Have not the Gospel and the right of private judgment gone hand in hand in the reformation? Are the power and promise of God nothing? Has he not engaged to support his church? Does not every thing proposed to men relate to some operation of their minds? Does not a rational fancy protect the truth of imagery in poetry, and an honest conscience religion? Strange errors have been proposed which the penetration of church governors could neither foresee, nor provide against; and it has happened to them as to monstrous images in poems; they are dead, and buried, and exploded, and the public taste not injured thereby.

ON THE

NATURE AND OBJECTS

OF

BAPTISM,

AS REGARDING CHURCH FELLOWSHIP.

[THE article here selected makes a part only of an essay entitled, The General Doctrine of Toleration applied to the particular Case of Free Communion. It has a direct reference to that portion of the Baptist denomination, who hold to what is called close communion, or the doctrine, that no persons are qualified to be members of a christian church, who have not been baptized by immersion. The author pleads for a mixed communion, by which persons baptized in infancy are received into Baptist churches, provided such persons are satisfied with the validity of their own baptism, as having in their opinion been performed according to the spirit and intention of the Gospel.

Robinson argues, that this kind of fellowship is allowable, because the New Testament nowhere enjoins any particular mode of baptism, as an absolutely essential qualification for being a member of the true church of Christ. He goes farther, and

communion.

proves, that there is no positive command requiring baptism in any form, as a prerequisite for church This is left to the conscience and judgment of every christian. Any one sincerely believing the Gospel, and thinking it his duty to approach the Lord's table, cannot be rightfully denied this privilege, although he may not be convinced that the law of Christ demands his submission to the ordinance of baptism. The author considers both of the ordinances as of divine institution, and as designed for every christian; but at the same time he does not suppose there is any immediate connexion between them, nor that any christian minister or church has a right to refuse one to a brother, who may desire it, because he cannot see his way clear to participate of both. There is as much impropriety in withholding the Lord's supper till baptism be performed, as there would be in refusing baptism till the person had become a communicant. Neither the Saviour nor the Apostles have declared, that either of these shall precede the other, nor that one shall be denied, if the other have not been complied with.

Such are the views of the author as expressed at large in this essay, where they are unfolded with his usual freedom and perspicuity, and with more than his usual method, closeness of thought, and sound argument. This may be ranked among his best specimens of composition, and has almost none of his peculiar defects. He has succeeded in checking the busy meddlings of his fancy, which, on other occasions, is too apt to lead him astray, and prove a treacherous guide to his taste and judgment. He thought the subject of high importance, as it truly is, in its bearing on the principles and practice of christian fellowship. If his views are correct, and he

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