members of Pedobaptist churches as unbaptized, and consequently as disqualified for Christian communion; and he is prompted by what he thinks a zeal for God to do what he can to diminish their number. If he can seduce a sheep from the fold of his Pedobaptist neighbor, he thinks it so much gained to the cause of truth; and he will feel strong inducements, under such circumstances, to draw away as many as possible. I do not say that our ministerial brethren of the strict communion actually pursue the course here described; far from it. A great majority of them at the present day are under the influence of so many counteracting principles, that they would not consent, on any account, to violate the courtesies of Christian intercourse, or entrench upon the duties or the rights of others. But I am endeavoring to exhibit the legitimate tendency of close communion, when carried into full and consistent operation; and it cannot be thought strange that those who practise it should be regarded often with suspicion, and that a sad interruption to the overflowings of Christian love should be the consequence.

The principles of close communion are a hindrance to the exercise of Christian love, as they tend to foster pride in those who embrace them, under the idea of having done more than others, and of possessing superior qualifications; and to wound the feelings of Pedobaptists, under the impression of being set aside as disqualified for the communion of saints. These principles also head to disputes and separations, which too often terminate in excited feelings, alienation, and enmity. Christians forget that they are engaged in a common cause, and have a common interest, and fail to afford each other that sympathy and support which circumstances demand, and the laws of Christ require. They fail to bear one anoth

er's burthens, and to co-operate as they ought in prayers and labors to promote the religion of the Saviour.

It is evidence of the truth of what is here stated, that when religion is revived in a community, and Baptists and Pedobaptists are accustomed to meet together, till their love is enkindled and their hearts are warmed, the attachment of the former to close communion almost uniformly diminishes. The hearts of numbers who had previously practised it are pained; and not a few indignantly reject it. So often have scenes of this nature been witnessed, that there can be no mistake in regard to them.

It is a remarkable fact, too, that Missionaries who have left their native country in the belief of the principles of close communion, have not unfrequently renounced them, after laboring for a time among the heathen. This was the case with Mr. Hough, of the American Baptist mission in Burmah. It was the case with the celebrated William Ward, so long a Missionary in Bengal. It was the case, too, with the excellent Mr. Chater, of the Baptist mission in Ceylon. Christian Missionaries among the heathen are in a favorable situation to feel the influence of Christian love, and the strength of those ties which ought to bind the hearts of Christians together; and if the principles of close communion are no hindrance to the exercise of love and charity, in what way are the facts on this subject to be accounted for?

Of the same general bearing is the fact, that close communion is not unfrequently renounced in sickness, and in near views of death.* I am far from attaching an

"In S. B. lived a man of the Baptist church, who for many years had not called in question the correctness of that article of the Baptist faith which excludes acknowledged Christians from communion. When sick, as there was no church of the same faith in the place, a minister of the Congregational order was sent for. After conversation and prayer suited to

undue importance or authority to what is said or done on beds of sickness; but Christian love often flows purer and rises higher at such times than before-so high as to break over sectarian barriers, and embrace with full affection all who bear the image of the Saviour.

5. I object to the principles of close communion that, under the consistent operation of them, there will often occur cases of real hardship.—Those who have been born of God and truly love him, usually set a high value upon their seasons of sacramental communion. They love to sit down with their fellow disciples at the table of their Lord, lean upon his breast at supper, and feed upon the memorials of his body and blood. But circumstances may be supposed, and are likely often to occur, in which individuals may be deprived of this privilege for years, perhaps during the greater part of their lives, unless they are admitted to communion in the Baptist churches. Here is a pious, devoted mother, a member of a Pedobaptist church, whose lot Divine Providence has cast the sick, the love of God so filled the soul, as to break over all sectarian bounds. The tongue of the sick was loosed, to expatiate upon that charity which limits its complacency only by the want of evidence of genuine piety. After much self-examination and deep regret, for not walking in love with those whom Christ receives to his fellowship, and expressing a lively hope that this and all other sins were forgiven, the eyes were closed in death." [See Boston Recorder, March 1, 1823.]

"In Roxbury, Vt., A. D. 1821, Mr. R., an aged member of the Baptist church, when on his death bed, sent for a member of the Congregational . church to visit him. He had been decidedly against communing with Pedobaptists; but after a little conversation, when his neighbor was about to return, he told him that he had something more to say. He tarried; and the sick man told him that he had a desire to commune with him and his brethren before he left the world. There was no minister in the place, and to appearance, he could not live till they could obtain one. His anxiety, however, was so great, that a part of the Congregational church was collected, one of the deacons consecrated the elements, he partook with them, and soon after died.—It is easier for Christians to reject each other in life, than when they are entering into the immediate presence of God, and going to join the general assembly above." [Brooks's Reply, p. 58.]

where she can have Christian intercourse only with Baptists. And her intercourse with them is in general pleasant. She listens to their preachers, and is instructed and edified. She meets with them in the praying circle, and her heart is warmed. She co-operates with them in works of faith and labors of love, and in promoting various objects of Christian benevolence. Her affections mingle with theirs, and theirs with hers, and they are spiritually of one heart and soul. But when the table of the Lord is spread, and she asks permission to approach, she is grieved to find herself excluded. And why,' she asks,' am I excluded? Do I not give you satisfactory evidence of being a child of God-of being one with you in spirit-of being one with whom the Saviour communes? And why can I not have communion with you? Why, dear sister,' it is replied, you have not been baptized.'—' But I have been baptized,' she rejoins. 'I have given myself up to God in baptism, according to his appointment, and in that manner which I think most agreeable to his will,'-'Ah, but you are mistaken on that subject; we know you are; you must renounce your pretended baptism, and go with us into the water, and then we can receive you.'-' Renounce my baptism,' she exclaims. I can never do that. It was the most sacred action of my life. I might almost as well renounce my Saviour.''Well, sister, we are sorry for you; but unless you can comply with our terms, we cannot receive you.' And so this child of God, because she will not do violence to her conscience, and renounce what she deems the most sacred act of her life, is driven away from her Father's table; and this, too, under circumstances in which it is known that she can have communion with no other church, but must pass her life, and perhaps end her days, and never more have the privilege of coming to the sacramental board. And is there no hardship in all this?

Is there nothing revolting to the pious heart?* And let it not be thought that this is wholly an imaginary case. It is drawn from the life. There are many such instances now in existence. And if the principles of close communion were more widely diffused, they would be proportionally multiplied. Can these principles, then, be in accordance with the gospel? Can they be a part of that religion which says expressly to its professors, when differing on points not essential to salvation, 'Receive ye one another, as Christ also received us. Who art thou that judgest another man's servant?'

But instances like that above described are not the only cases of hardship growing out of close communion. There are others of a different character. It is a fact, that no inconsiderable proportion of the members of the Baptist churches are opposed to close communion; their consciences are pained with it, and their souls are in bondage on account of it. Mr. Hall, says, "It frequently happens that the constitution of a church continues to sanction strict communion, while the sentiments of a vast majority of its members are decidedly in favor of a contrary system." In another place he expresses the opinion that a majority of the present Baptists are in favor of open communion. Works, Vol. i. pp. 396, 401. A Baptist minister of our own country also says, "It is not known by the close communion Baptists how many there are of their own denomination who believe, in their

* There is reason to believe, that the operation of the principles of close communion is often as painful to those who exclude, as to those who are excluded. A brother in the ministry (not a Baptist) who had acted upon these principles, and had excluded a female under circumstances not altogether unlike those above detailed, writes, "She put her kerchief to her eyes, and turned away, struggling with anguish, and the tears streaming down her cheeks. How did my heart smite me! I went home exclaiming to myself, Can this be right? Is it possible that such is the law of the Redeemer's house?" [Mason's Plea, &c. p. 7.]

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