That the principles of strict communion are often contrary to the feelings of Christians, has been admitted by its advocates. It has been several times reported that their own missionaries among the heathen, when meeting with other Christians on communion seasons, have so keenly felt the inconsistency of their sentiments, that they have welcomed them to the sacred feast. It has been confessed by our opponents, that the noted Dr. Stillman of Boston, had he consulted his feelings only, would have avowed himself an open communionist."* Christmas Evans, the celebrated Welch preacher, is represented as being "delighted with the idea of universal Christian communion."† And even their greatest writer, Mr. Andrew Fuller, on one occasion, was so far influenced by the same feeling, that he actually communed with Pedobaptists. If there be such a thing as an "Anointing which teacheth all things," some of their greatest and best men have so felt its influence, that at times, they have even reeled beneath its power. The conviction that "God has put no difference between" those whose hearts he has "purified by faith," and that he communes with all such, giving them the great substance, has often caused the strict communion brethren the most serious misgivings of heart. In times of revival, when all Christians have been baptized into the same spirit, their practice has sometimes caused the most devoted members extremely agonizing pangs. Though a Christian's mere feelings are not an invariable evidence of truth, yet when those feelings are the result of love to God and to the saints, when they originate not in selfishness, but in the very spirit of revivals, if they come in contact with our theory, we ought to pause and carefully inquire, whether it be possible that the truth of God and the love of the brethren should produce such a collision between our *Fuller's Con. p. 284. † Fuller's Con. p. 220. Hall's Works p. 281. 160 GENERAL AND CONCLUDING REMARKS. practice and our best and holiest feelings. May the fire of God's love continue to burn till it shall consume and utterly destroy every barrier that separates his children until "the watchmen shall see eye to eye and lift up their voice together." COMMUNION OF SAINTS. There seems not to be an ordinance nor item of faith of the Christian church upon which professors of religion do not differ. Warm and protracted contests have involved the plainest doctrine of the Bible in clouds and mysteries. Men have not been content to do their duty only, but have often performed for ordinances in the Christian church that which Christ never ordained, and that which his apostles never practiced. Even the Lord's supper is made a subject of controversy. In order to vindicate the propriety of the "communion of saints" -the free communion of all saints-I shall proceed in the following order. I. Define the sense of the term communion. II. Circumstances attending its institution, time, &c. III. The design of Christ in its institution. V. State and answer the arguments in favor of sectarian or close communion. VI. Bring objections against sectarian or close communion. Feeling as I do no censorious spirit rankle in my bosom against those who hold and practice different ly-and that God looks on while I write-I trust I shall handle this subject candidly. Blessed Jesus! has it come to this, that thy own children shall differ about that ordinance wherein they view thy body broken and thy blood shed for their sins? |