Open Communion examined.

SECTION I.

Remarks on the unfriendly Afperfions caft upon the Baptifts, for refufing Communion with other Denominations-The Gospel Doctrine of a Church and Qualification of the Members-With Strictures on Baptifm.

THE Baptift churches in general have long been blamed for holding and practising what is commonly called clofe communion, as if this practice were wholly inconfiftent with Chriftian charity, or that mutual forbearance which the gospel requires and by fome it is confidered as incompatible with the existence of grace, and for which we have been loaded with many reproachful names.

We are charged with making the want of a little water only, a bar to communion; and that we are fo fuperftitiously fond of the watery element, that we place the whole of our religion in what they call a mere circumftance of the ordinance of baptifm; and fome even affert, that we hold that none can be saved without being immerfed. And that thereby we put baptifm in the place of redeeming blood.

But why fuch unfriendly charges? Surely they greatly impeach our doctrinal principles, and are perfectly inconfiftent with our avowed fentiments and conftant practice.

For it is too notorious to admit a plea of ignorance, in any of our opponents, that we confider no one as a proper fubject of baptifm, who does not profefs repentance towards God, and faith in our Lord Jefus Chrift; who does not, in other words, appear to be in a state of falva

tion.

Nay, fo far from making baptifm a faving ordinance, we do not, we cannot, confider any one as a proper fubject of it, who looks upon.it in that light.

But, however, we defire to pay a proper def. erence to that, as well as to all other of Chrift's institutions; and not to treat it as though it were left to our choice, either to practife or omit it although we do not confider it as cffential to falvation, yet we do think it effential to the regular vifibility of a gofpel church; and confequently to communion at the Lord's table; for that is a church ordinance, and ought never to be adminiftered but to members that are in fpecial covenant.

I am perfuaded that the Baptifts are not the only people who believe baptifm to be a pre-requifite to the Lord's fupper.

Were a Turk to be brought from Mecca to America, and fhould here be convinced of the impofture of Mahomet, and become a true convert to Chriftianity: fhould he immediately after attend a Pædobaptift church, on one of their fated feafons to celebrate the Lord's fupper; and fhould the folemnity and beauty of the ordinance attract his mind, and excite in him ardent defires to partake in it would they permit him? I am perfuaded they would not. why would they not receive him? Is it becaufe

But

they do not look upon him as a Chriftian? No, for they really do. But do they not believe God has received him? Yes, they do. But do they not believe Chrift communes with him fpiritually? They do. How can they then shut him out? Doubtlefs, because they view him to be unbaptized, and not a member of any church. Their conduct in refufing him, would be confiftent with the tendereft feelings of Chriftianity. Therefore we do not commune merely as Chrif tians, but as fuch in a regular, vifible standing.

But to illuftrate the point further, fuppofe a minifter of Chrift was providentially in one of our new fettlements where were a number of inhabitants, refpectable on other accounts, but who had never been baptized in their infancy, nor had any church been gathered in the place--he is invited to preach-his labours are fo far fucceeded, that in a few days confiderable numbers are hopefully brought to the knowledge of the truth the next Lord's day they defire him to break bread to them. What will he do? If free" communion is to be established, here is a good opportunity for it to operate in its fulleft latitude for if it be lawful and right to break bread to one that is unbaptized, it may be to a whole fociety. But, however, if he be a Padobaptift minifter, I prefume he will not be guilty of fuch an irregularity: nor would a 'confiftent Baptift. And I feel fafe to conclude, that our Padobaptift brethren would not blame us for refufing communion with fuch a fociety, who did not fubmit to baptifm in fome mode or other, however amiable their Chriftian characters might appear in other refpects.

B

If they would acquit us from blame in the foregoing inftance, why fhould they fault us for refufing communion with those that we verily believe have never been baptized according to Chrift's inftitution: for, agreeably to an ancient writer," They who are not rightly baptized, are, doubtlefs, not baptized at all."* Wherefore we conclude, that communion does not belong to Chriftians merely as fuch, but to them as baptized members of fome gospel church.

Neither yet fhould we be quite fafe to open our doors for communion, to all who are in a church state, and profefs to be baptized.

Therefore, it will be neceffary in the next place, to attend to the scripture account of the Faith and Order of a Gofpel Church.

A gospel church must be built upon a gospel plan. If we candidly look into the fcriptures, we shall easily perceive, that the church is a fociety of faints, of faithful men and women in Christ Jefus, that are joined together in holy fellowship, that are incorporated into a visible church ftate, and by agreement meet together to carry on the worship of God, to glorify him, and edify one another.

The church does not appear to be national, provincial, or parochial; but truly congregational. It is not built of dead materials, but of lively ftones each of them fitted before they are laid in the building, "fo that there is neither hammer nor axe heard in all the houfe while it is in building :" how wonderful! how

Baptifmum quumrite non habeant fine dubio non habent. Tertull. de Baptifmo, cap xi. page 230 † i Pet ii. 5. 1 Kings vi. 7.

fuperb! and yet how exact the model, fo that there needed no alteration to bring them all together with that exactness, that bone comes to its bone.

The church is called by St. Paul, "The pillar and ground of the truth."

The gospel rule gives none a right in the church of Chrift, but true believers and all that enter not in by Chrift the door, are thieves and robbers.

The church is Chrift's myftical body, which he hath loved and given himfelf for, "that he might fanctify and cleanfe it, with the washing of water by the word."t

If we wish to understand the apoftolick form of a gospel church, we muft expect to find it in the Acts of the apoftles, or fome of their writings. The firft gofpel church that was gathered after the afcenfion of the Meffiah, was that at Jerufalem, which is defcribed in the following order: "Then they that gladly received his WORD were baptized; and the fame day there were added unto them about three thousand fouls and they continued ftedfastly in the apof tles' doctrine and fellowship."

When Ananias, with Sapphira his wife, came and lied to the Holy Ghoft, and pretended they were friends to Chrift, when they were not, and were both fallen dead; great fear fell upon the attending multitude. "And of the reft durft no man join himself unto them." (That is, fuch as they were, carnal, hypocritical profeffors.) "But believers were the more added unto the Lord, multitudes both of men and women."§ So early AЯs ii. 41, 42. $ Acts v

1 Tim. iii. 15. Eph. v. 26. 11-14.