Doctor Hibbard, a leading Methodist scholar and Divine, says: “In one principle Baptist and Pedobaptist churches agree. They both agree in rejecting from communion at the table of the Lord, and in denying the rights of church fellowship to all who have not been baptized.” And with admirable frankness, he adds: “The charge of close communion is no more applicable to the Baptist than to us [Pedobaptists]; insomuch as the question of church fellowship with them is determined by as liberal principles as it is with any other Protestant churches, so far, I mean, as the present subject is concerned—i.e., it is determined by valid baptism.” Hibbard on Christ. Bap., P. II., p. 174.
Doctor Bullock, another Methodist Divine, says: “Close communion, as it is generally termed, is the only logical and consistent course for Baptist churches to pursue. If their premises are right, their conclusion is surely just as it should be.” And he commends the firmness of Baptists in not inviting to the communion those whom they regard as unbaptized. He says: “They do not feel willing to countenance such laxity in Christian discipline. Let us honor them for their steadfastness in maintaining what they believe to be a Bible precept, rather than criticize and censure because they differ with us concerning the intent and mode of Christian baptism, and believe it to be an irrepealable condition of coming to the Lord’s Table.” What Christians Believe.
The Independent, one of the most widely circulated, and perhaps the most influential Pedobaptist paper in the country, in an editorial, says: “Leading writers of all denominations declare that converts must be baptized before they can be invited to the communion table. This is the position generally taken. But Baptists regarding sprinkling as a nullity—no baptism at all—look upon Presbyterians, Methodists, and others, as unbaptized persons.” “The other churches cannot urge the Baptists to become open communionists till they themselves take the position that all who love our Lord Jesus Christ, the unbaptized as well as the baptized, may be invited to the communion table.” Editorial, July, 1879.
The Congregationalist, the organ of the New England Congregational Churches, in an editorial, says: “Congregationalists have uniformly, until here and there an exception has arisen of late years, required baptism and church-membership as the prerequisite of a seat at the table of the Lord. It is a part of the false ‘liberality’ which now prevails in certain quarters, to welcome everybody ‘who thinks he loves Christ’ to commune in His body and blood. Such a course is the first step in breaking down that distinction between the church and the world, which our Saviour emphasized; and it seems to us it is an unwise and mistaken act for which no Scriptural warrant exists.” Editorial, July 9, 1879.
The Observer, of New York, the oldest and leading Presbyterian journal of this country, said: “It is not a want of charity which compels the Baptist to restrict his invitation. He has no hesitation in admitting the personal piety of his unimmersed brethren. Presbyterians do not invite the unbaptized, however pious they may be. It is not uncharitable. It is not bigotry on the part of Baptists to confine their communion to those whom they consider the baptized.”
The Interior, of Chicago, the organ of Western Presbyterians, said: “The difference between our Baptist brethren and ourselves is an important difference. We agree with them, however, in saying that unbaptized persons should not partake of the Lord’s Supper. Their view compels them to think that we are not baptized, and shuts them up to close communion. Close communion is, in our judgment, a more defensible position than open communion, which is justified on the ground that baptism is not a prerequisite to the Lord’s Supper. To charge Baptists with bigotry because they abide by the logical consequences of their system is absurd.”
The Christian Advocate, of New York, the leading journal of American Methodists, said: “The regular Baptist churches in the United States may be considered today as particularly a unit on three points—the non-use of infant baptism, the immersion of believers only upon a profession of faith, and the administration of the holy communion to such only as have been immersed by ministers holding these views. In our opinion the Baptist Church owes its amazing prosperity largely to its adherence to these views. In doctrine and government, and in other respects, it is the same as Congregationalists. In numbers, the regular Baptists are more than six times as great as the Congregationalists. It is not bigotry to adhere to one’s convictions, provided the spirit of Christian love prevails.”
The Episcopal Recorder said: “The close communion of the Baptist churches is but the necessary sequence of the fundamental idea out of which their existence has grown. No Christian Church would willingly receive to its communion even the humblest and truest believer in Christ who had not been baptized. With Baptists, immersion only is baptism, and they therefore of necessity exclude from the Lord’s Table all who have not been immersed. It is an essential part of the system—the legitimate carrying out of the creed.”
Bishop Coxe, of the Episcopal diocese of Western New York, says: “The Baptists hold that we have never been baptized, and they must exclude us from their communion table, if we were disposed to go there. Are we offended? Do we call it illiberal? No; we call it principle, and we respect it. To say that we have never become members of Christ by baptism seems severe, but it is a conscientious adherence to duty, as they regard it. I should be the bigot, and not they, if I should ask them to violate their discipline in this, or in any other particular.” On Christ. Unity, in “Church Union,” July, 1891.