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An Address to Pædobaptists.

Database

An Address to Pædobaptists.

James Dodson

PART VI.

AN ADDRESS TO PEDOBAPTISTS.


AFTER a long excursion, I have, at last, arrived among you, whose practice I have been vindicating.

It is proper that you should not only know your authority for infant baptism and the legitimacy of its administration by affusion; (both of which have been in modern times much controverted) but also, that you should know and seriously consider the duties belonging to, and the comforts accruing from, the right observation of this ordinance. A practical attention to the duties and privileges of this institution, we would earnestly urge upon you, both for the corroboration of the truth, and the experimental confirmation of the goodness of your cause, and the propriety of our plea.

To three classes we would direct this address.

1st. To parents, guardians or sponsors.

2dly. To children or youth.

3dly. To church officers.

So soon as infants are known to have life they become to the conscious parents characters in whose behalf, secret, frequent and fervent prayers should be offered: Every religious parent will be solicitous to have his child as soon and as visibly as possible under the guardianship of God and regimen of grace. Every mean is to be used. Neither adults when coming themselves nor infants brought by their parents have any merit to plead in their own behalf. But if they have God’s promise of gracious acceptance that should encourage. “Whosoever cometh I will in nowise cast out.” Fathers ought to shew a particular solicitude for the spiritual welfare of their baptized children. We may sin as much in respect of them as in respect of ourselves, in being more concerned about what they shall eat, and what they shall drink, than about their spiritual nourishment and growth in grace. What should we think of the man who would spend his son’s estate on trinkets and gewgaws! What trinkets and trifling playthings are to an estate, that, and less, is an estate to a literary, scientific, and religious instruction. What an emphasis should be put upon that commandment, “Bring them up in the nurture and admonition of the Lord.” The mother who fosters her infants should be particularly attentive to them. She should travail for them the second time, that they may be subjects of a second birth, and as soon as they are capable of knowing anything, and that is sooner than many imagine, she ought frequently to press them to the breasts of christian and motherly affection, while she tells over and over to them, the all interesting tale of redeeming love.

Let parents bewail, as they see it, that corruption which is entailed from father to son through all the successive generations of man. They will have, by this means, an opportunity of seeing a miniature representation of their own unchildlike disposition and undutiful conduct. By teaching their children, parents and they become intellectually and morally knit together. What a harmony and analogy may be traced between their natural and moral dependence! By this parents have a call to improve themselves in christian knowledge. They are called to mature and digest for communication, the rudiments of piety and wisdom, which, in youth, they themselves studied. By this they have a fine opportunity of doing good, and of enjoying delight. What raptures of joy may not the parent allow to swell his bosom, while, in obedience to the divine and gracious arrangement, he brings up the child for God, and so obtains a well-grounded assurance that his offering has been accepted, and, while he cherishes a joyous anticipation that after a momentary separation, they shall see other again where there shall be no more an infant of days, decrepit age, or lugubrious mortality what overflowings of joy will be experienced in that immortal state, when all the channels of good shall have converged, and become not distant, but immediate pointers to the great and present Source! Then all terrestrial solicitude shall be soothed into celestial serenity;—all painful, parental cares shall be turned into confirmed joy; and children’s waywardness into glorious adult liberty. It is a pretty sight, even here, to see the Father confidently laying aside the supercilious constriction of countenance, and caution of conduct, which must be, in some degree, maintained in the intercourse with his children, in juvenile life. The children, at the same time, without forgetting the reverence which they early learned to cherish toward their parents, yet venturing to assume, in conversation, a manly confidence. How exquisitely delightful to see them engage in counsels respecting the church; the son perhaps the better informed, yet willing to shew the greatest deference to his father’s hoary hairs and sage experience!!! What heart can fail to feel pleasing emotions when such a scene presents itself? But O! how faint is the resemblance? Some may suppose that as there will be neither marrying nor giving in marriage in heaven, there will be there no relative affections.

To this I would say—1st. It is not an infirmity but a property of our social nature to love relatives, and I do not know that these properties of our social natures shall be effaced in our future and far more perfect state. 2dly. Grace does not weaken, but rather strengthens and improves our natural affections. What evidence is there, then, that grace consummated in glory will annihilate them? It is true, grace gives the love of God a supreme place, so that compared with this, a man must hate his child, his life; but this does; not say that the love of children and life is less than before, but only that one is introduced which is greater. Charity is accumulative and perfecting of all benevolent affections, and while it teaches a lesson of active beneficence to all, especially to the household of faith, I know no precept, or principle of this permanent grace, that would forbid a peculiar complacency with our near relatives if they are with us heirs of the same covenant of promise and sharers of the same grace of eternal life. Genuine charity begins at home. “He that provideth not for his own, and especially for those of his own house, hath denied the faith and is worse than an infidel.” This charity we have reason to believe “never faileth.” 3dly. Christ does not now lay aside his affection for his brethren; but says, “I will see you again, and your joy no man shall take away. All whom he draws he loves with an everlasting love; “whom he loves he loves to the end.” He says—“Father, I will that they whom thou hast given me may be with me.” Why may we not suppose that this same disposition has a place, to a certain degree, in the breasts of departed parents? Of course, when their children shall be brought home to the mansions of their forerunners, to the bosom of Abraham, to the social and celestial banquet of the holy patriarchs, will it not be a scene of delight? How differently will death be viewed by celestial and terrestrial parents! Are not these joys worth some pains? But should the picture be reversed, What sights, what sighs on yonder side the gulph? If reprobate rich gluttons cannot bear to see their profligate companions and brothers, how will faithless fathers bear the sight of their ruined sons? Harsher than the infernal doors is the reverberating sound of their mutual recriminations. “If God will pour out his fury upon the heathen and upon the families, generally, that call not upon his name”—“If all the wicked and the nations that forget God shall be turned into hell”—“if it shall be more tolerable for Sodom and Gomorrah, for Tyre and Sidon than for Chorazin and Bethsaida, what must be come of those families and cities that have been taken visibly into covenant with God, and yet have neglected their christian privileges and covenant duties? We do not justify those who reject the counsel of God against themselves or their offspring by refusing to submit to the baptismal rite and consequent ecclesiastical obligation; nor do we pretend to say whether you that are theoretically right and practically wrong, or they who are wrong in both, will be most condemned before God ; but we are sure that a baptist is not so inconsistent, if he be careless of his family, as you are. The scripture is itself explicit that he who knows the master's will and does it not, shall be beaten with many stripes. “Better not to vow, than to vow and not to pay.” To be sure, this latter will particularly apply to things indifferent, among which the devotion of our children to our God cannot be counted. If there should be some among our Anabaptist opponents, notwithstanding the paralysing system into which they have been seduced, who are conscientious in educating their children, and some among you who are the contrary, the scripture has decided upon the case. The one says, “I will not, and yet goes; the other—I go, sir, and goes not.” Were it not for instances of this kind the right of infants to baptism would be easily maintained. But alas! there are some who hold the truth in unrighteousness, and want nothing more for themselves or their offspring but the name of Christians, to take away their reproach, and in “stead of answering that end, it brings a reproach upon others and makes their own double. They are by this means not only breakers of the law of God, but of their own covenants and vows also. To such we would say, Be consistent, deny religion altogether; or strive, by the grace of God, to live according to its maxims, both in relation to yourselves, and your families. You will perhaps object—That you have not leisure to pay that attention to the religious education of your children, which according to christian rules and baptismal vows you ought. What is this You have not leisure! That intimates that you have something of greater importance than your duty that engrosses your attention. You do not like that construction; but of what other, turn it as you can, is it susceptible? And can you really hope to succeed in worldly projects by breach of christian law, violation of covenant engagements, ‘murder of your judies. souls, and sacrilege against God? Admit you can save half an hour per day by neglecting the morning and evening oblations, may you not soon loose more that that in the dissipation of folly, debility of sickness, or blasting of prospects by divine judgments, on account of this unbelieving and profane course? Religion is not an expenditure of time, nor calculated, when rightly understood and practised, to injure our worldly circumstances: Deut. vi.6. “And these words which I command thee this day shall be in thine heart, and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house & when thou walkest by the way, & when thou liest down, and when thou risest up.” See the good effects, even in a temporal view, which a compliance with this precept has, both in the connection of the passage and in the history of that people to whom it was first given. Either your plan upon which the objection is predicated, is wrong; or the scripture is wrong, which represents “godliness as profitable in all things, having the promise of the life that now is and of that which is to come.” 1 Tim. iv. 8. “Godliness with contentment is great gain.” chap. vi. 6. But the negligent will farther perhaps object—We have not ability to teach our family to perform and observe the duties of religion as we ought. You are an humble objector indeed ; not able to teach your own children, ashamed to acknowledge the Saviour in acts of religion before your own family!! But can any man composedly and deliberately make this objection and remember that he and his family must die, and either be happy eternally in acts of holiest worship in the presence of God; or miserable in eternal exclusion from God’s presence, with them that know not God and obey not the gospel of Christ? Are you in jest, however, or in earnest. If the former, we would say to you, Be not deceived ; God is not mocked. You may shield off the attacks of fellow mortals by such pretexts and pretences, but how will you answer God when he takes you to account? If the latter, we would reply; In a certain sense, no man is able for anything, and in another sense, every man is able for everything. Without grace we can do nothing ; with it we can do all things, “if ye believe all things are possible.” If you feel incompetent to the task of religiously educating your children, be diligent, believing and fervent. Plead the promises of that very covenant which imposes upon you so many necessary obligations. Remember Truth itself hath said, “If any of you lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not; and it shall be given him.” James i. 5. “But he giveth more grace: wherefore he saith, God resisteth the proud and giveth grace unto the humble. iv. 6, Humble yourselves in the sight of the Lord and he shall lift you up.” Ver. 10. Do you yet object, that it will answer no purpose without grace, as is evident from the many instances of profligacy in religiously educated families? How evangelical you are!! We admit that Abraham’s solicitude for Ishmael did not hinder him to be a wild man;—nor Isaac’s partiality for Esau reverse the counsel of God to give the beloved Jacob the blessing and ultimately the birthright;—We admit that God’s sovereignty will be conspicuous, and the necessity of his gracious influence be manifested in all things pertaining to salvation—“Paul may plant, and Apollos water, it is God that must give the increase.” What then? Is Paul to cease sowing, and Apollos to desist from watering? Upon your principle and mode of reasoning, that would be the inference. It is evident you divide and separate that which God hath joined, and you virtually say, Unless you can effect something by your own exertion without God’s grace you will do nothing. How pestilential and unholy your principle; how unscriptural and unnatural your maxim? The scripture tells you, “Without me ye can do nothing,” and yet it inculcates duty. You do not act upon your own maxim in natural things. To set the folly and impiety of this objection in a clear light to illustrate and enforce the duty of parents towards their children, I avail myself of assistance from Wardlaw’s Lectures on Romans iv. 9–25. From this little, but able piece, I might have extracted many pertinent remarks on the grace of the Abrahamic covenant, had I seen the book before that part was printed. In his third lecture, after having shewn with great perspicuity and force, 1. That there is no absurdity in administering ordinances of spiritual import to children. 2. That circumcision and baptism signify the same thing, only the former respected Messiah to come, the latter Christ come. 3. That the Abrahamic covenant, which was confirmed before of God in Christ, is the everlasting covenant under which we are; and, of course, embraces infants. He then infers, p. 109—“The charge entrusted to you, who bear the character of parents, is the most solemnly important and tenderly interesting that can be imagined by the human mind. It is the charge of immortal souls. Every child that is born into the world enters upon an existence that is never to terminate; upon a short life on the earth, which must be succeeded by eternal blessedness or eternal woe. How affecting the consideration! And with regard to your own children, to you is committed the sacred trust of imparting to them that knowledge which shall make them wise unto salvation. These lights, lighted for eternity, it is yours to feed with holy oil from the sanctuary of God, that they may shine, forever in his presence, to his glory. The language of God to every Christian parent, is that of Pharaoh’s daughter to the mother of Moses—“Take this child and nurse it for me.” Forget not, then, the sacred obligation. Let it be engraven on your hearts as with a pen of iron, and the point of a diamond, You love your children; they are dear to you as the apple of your eye—as your own souls—you would part with anything to secure their welfare. And are no their eternal interests first in your thoughts and first in your desires? If you feel as Christians, they are, they must be. Let them then, be first in your prayers, and first in your exertions.—Seek to impress early on their hearts a sense of the unspeakable importance of eternal things. Teach them the knowledge of the Lord, when you sit in the house, and when you walk by the way; never with the repulsive authority of a master, but with all the engaging tenderness of parental love. Let no probability of temporal advantage induce you to expose their souls to peculiar hazards from the temptations of this ensnaring world,—Let no accomplishments of body or of mind, however gratifying and endearing they may lawfully be, engross that particular joy, which, in the hearts of Christian parents, will ever be reserved for “seeing their children walking in the truth.” Remembering that Ged alone can give your desires their gratifications, and your labours their increase, pray without ceasing, that He may “pour out his Spirit upon your seed and his blessing upon your offspring; that they may spring up as among the grass and as willows by the water courses; and be a part of the planting of the Lord, that he may be glorified.” Present them, for a blessing, to that gracious Saviour, who said, in the days of his flesh, “Suffer little children to come unto me and for bid them not, for of such is the kingdom of heaven.” As Christians, it is a part of your experience that the promises of God do not operate as encouragements to indolence, but as incentives to activity.—You are stimulated to “work out your own salvation with fear and trembling,” by considering that “it is God that worketh in you both to will and to do of his good pleasure.” His declaration that “his people shall never perish,” instead of lulling you in careless security, animates you, by banishing despair, “to gird up the loins of your minds,” and to “run with patience the race that is set before you.”—So, let the peculiar regard which God, in the promise of his covenant, has been shewn to have, to the offspring of his people, encourage you in discharging the duty of “bringing up your children in the nurture and admonition of the Lord.” Let it inspire your prayers for them, with the animating confidence of expectation, and enliven your exertions with the hopes of success.

The connection is indissolubly established between the fulfilment of his promises on God’s part, and attention to duty in the use of appointed means on the part of his people. To expect the one without the other, is met to trust in God, but unwarrantable presumption. Set your hearts with intense desire, on the salvation of your children—Ask it of God, with the fervour and persevering importunity of faith. Shew the sincerity of your desires and prayers, by unwearied attention to the use of necessary means, and I doubt not, you will have the blessedness of seeing amongst your offspring a seed arise to serve the Lord.

Let the apparent failure of the blessing, in your own families, or in those of other professing Christians, lead you rather to suspect yourselves than to question the faithfulness of God. Such cases, indeed, call to much searching of heart.—Has the salvation of your children engaged yourcdesires with a fervour and constancy proportioned to its infinite importance?—Have you pursued this object with sufficient seriousness as the “one thing needful” to your happiness as parents? While you have been teaching the truths of God, have you been careful to walk before your house in a perfect way, exemplifying in your personal behaviour, their holy, heavenly influence? Have you, in no measure, been guilty of sacrificing the souls of your children to temporal interest? Has the object I speak of occupied that place in your prayers and exertions to which its inconceivable magnitude gives it so striking a claim?—Have your prayers been the prayers of faith?—your exertions believing exertions?—Or has there not been, in both, a lamentable want of faith in God? May the “God of all the families of Israel” lead all believing parents to lay to heart, more deeply than ever, the duty enjoined upon them! And by bestowing an abundant blessing on parental education, “instead of the fathers; take the children,” that race unto race may praise him!”

Secondly. To children and youth who have been baptized.

DEAR CHILDREN—In vindication of your rights has this plea been exhibited. This book has, therefore, upon your attention, a particular claim, and that its publication may do you good, its author feels a peculiar solicitude. At the bar of a practical public it may also be remarked, very much depends upon the conduct of the clients, and the apparent impression which the plea itself makes upon you whose cause it advocates. If you consider the matter at issue of small importance, who will be likely to take any great interest in the case. On the other hand, if it be found that you feel an early and a growing solicitude of living as free born citizens of Zion, and as early enfeoffed [i.e., given a promise in exchange for pledged service] with great rights, high dignity, and an heavenly inheritance, few will then be so hardy as to oppose your covenant claims. It is true, He who has allowed you to be acknowledged heirs of such an inheritance, will not, on account of some childish foibles, have you disinherited. As appointed, however, a tutor of your minority, I would apprize you, that though you be children, you should reckon yourselves children of the light and of the day, who should not sleep as do others, but watch and be sober. So soon as you are mature in knowledge and piety, you will be cordially allowed to pass from the tutorage of a minor state—from the class of catechumens, to the class of adult members in the Church of God. In other things of infinitely less importance, you have an eager desire of progressing, and an ardent ambition to excel. You look before you, you long for every approaching epoch and climacteric [critical period] of life; why are you not more anxious to grow in grace and in the knowledge of your Lord and Saviour Jesus Christ Your age is peculiarly favorable for learning, and we take it for granted, that before you read this address, you have been initiated into the doctrines of salvation. Those catechetical compends by which you have been indoctrinated, may be to you of great and lasting advantages. That they may be so, however, you must be apprized that you have not done with your primers when you can recite them accurately by memory when asked, or even when you can ask and answer them in the solitude and solemnity of sable night. If you would derive from them real good, you must meditate much upon their import, refer them for proof to the unerring standard of God’s holy word, and strive by grace to live according to their pious maxims. This will be “a proper and profitable exercise in various ways and for several reasons. 1st. It will assist you in understanding both the scriptures and the catechisms. 2dly. It will teach you to look for precise and definite ideas and doctrines in the holy scriptures. The scriptures are read, and catechisms learned to very little purpose, when no attention is paid to significations. It is a killing thing to mind nothing but the letter. You must, therefore, observe the direction of the Saviour—“Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me.” You must study to know wisdom and instruction, to perceive the words of understanding, to receive the instruction of wisdom. 3dly. By pursuing this course, you will be referring to the proper source for religious knowledge, you will be appealing to the supreme standard of faith and ultimate tribunal of doctrine. “To the law and to the testimony, if they speak not according to this word, it is because, there is no light in them.” Some may probably object, that, seeing the scriptures must be the last umpire, why not study them first and alone? This objection, however specious, is by no means solid. It is contrary to the method found expedient in the prosecution of all literary and scientific attainments. Every person knows the propriety of grammatical institutes and scientific syllabi, or outlines and brief compends of the various branches of study. Would not the man be thought either in jest or a fool who would say all philosophy must be founded upon observation actually, made upon nature, therefore all books of philosophy are unnecessary and pernicious? The indolent sluggard and idle truant might approve of the method, but we are sure the true spirit of philosophy would testify against it. The diligent student will avail himself of the aid to be derived from the experience and observation of others, while he will also be forward and industrious to test other men’s systems by his own actual experiments, and thus, while the idle saunterer, following the path of the savage, will make no improvement, the industrious student will obtain a rich feast from every scene of nature which passes under his intelligent review, and, while he compares the natural original with the artificial portrait of scientific system, will, doubtless, acknowledge the superlative grandeur and inimitable excellency of the former, will, at the same time, with modesty, and perfect consistency, admit the utility of the latter. The application of all this to the case in hand is easy. The Jewish scripturian—the Papist traditionist—the skeptical infidel—the wrangling bigot—the superstitious formalist—the enthusiastic fanatic, all steer courses, not more different from one another, than the true Christian. He will not be so silly as to suppose that much advantage is to be obtained by counting the words and letter of the inspired books, nor will he calculate much upon the phylacteries, talismans and amulets of scripture, thus profaned by the veiled Hebrew. Neither will he spend time in counting the beads which recall to the mind of the catholic the name and fantastic deeds of canonized heroes, and tutelary saints, and imaginary mediators. He will not implicitly believe the ipse dixits [unproven dogmas] of Popes, cardinals, and doctors; neither will he for pride or interest, subscribe and maintain the creeds of councils, nor will he think himself certainly correct, when regulated in his conduct by the canons of hierarchial clergy. No ; while he may transiently glance at all this gilded trumpery, he will, with peculiar pleasure, and profit too, meditate upon God’s law, and study the deep thoughts of the Spirit of Truth. He will, at the same time, avail himself of all the helps which the pious study and faithful testimony of ancient witnesses afford. He will distinguish between the scriptures, which are God’s testimony to men, and the confessions of the faithful, which are the testimony of the Church for the cause of a redeeming God, exhibited before the eyes of a blind and rebellious world. But I must hasten to a fourth reason for, and use of, proving your rudiments of early instruction by the creed of God. It is evident if your word be correct it will have many opponents. If it has not, it cannot be either scriptural or true. This is the time, in which men heap to themselves teachers having itching ears. Many shall follow their pernicious ways, by reason of which the way of truth shall be evil. spoken of. It is quite natural to suppose that those teachers, who know not what themselves say, nor whereof they affirm, who have no system, teach no doctrine, should wish to have auditors of a corresponding character. Such teachers as make once or twice crying to be conversion, and going under the water to be obedience to the gospel, certainly act consistently and prudently, when they use all their influence to expel from the christian world those forms of sound words, which are calculated to assist the young members of the church to understand the oracles of God. Adults in years and infants in knowledge are their best game, because they are most easily affected and most readily persuaded of a system which appears best with candle light. If then, against the assaults of such cavilers as want no other reason to oppose a doctrine, than that it is contained in a catechism or confession of faith, you would be successful, you must connect two precepts of Paul to his son Timothy. In the first chapter, 18th verse, he exhorts him—“Hold fast the form of sound words which thou hast heard of me, in faith and love which is in Christ Jesus,” and in the third chapter of the same second epistle, 14th and 15th verses, he shews how this against seducers may be done—“But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them: and, that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. Nearly related to this duty of intelligent and constant maintenance of the principles of truth, in which you have been taught, and intimately connected with its success will be a practical regard to the duties, which their doctrines and the precepts of your parents inculcate. Religion is not a mere theory; the gospel of Christ must be obeyed. If this fact and principle be not observed, the consequences will be doleful as the neglect is baneful. We are very apt to reckon our conduct reasonable, and always disposed to stand up in its defence. If, therefore, it should unfortunately happen, my dear young friends, that your conduct and your creed should be found at variance, it will be at least matter of fear and doubt with those who wish your everlasting welfare, that you will renounce your orthodox faith rather than reform your heretical practice. Indeed, if sovereign grace prevent not, it will require no extraordinary sagacity to divine in such a case what will be the result. On the other hand, if you make conscience of conformity to the holy precepts of religion your faith will be strengthened, and your knowledge greatly increased. “If you do the will of God, ye shall know of the doctrine whether it be of God.” What matter of rejoicing will it be to all your instructors if it be found that from the heart you obey that form of doctrine which has been delivered to you.” Rom. vi. 17. Your pious parents will affectionately adopt the language of David. “And thou, Solomon my son, knew thou the God of thy fathers, Thou shalt avouch the Lord to be thy God and thou shalt walk in his statutes and keep his commandments and do them.” If God so peremptorily command you to obey your parents in all things, is it possible that you can with impunity be disobedient to these commandments which are in their nature so solemn and important Your circumcision will be greatly profitable if you keep the law, but it had been better for you that you had been born Hottentots, Turks or Indians than that after having known the will of God, you be found to turn away from the holy commandments. Would you be successful in worldly things, this is your most political course, and we fear not the charge of legality in urging this as a motive, because we have abundance of scriptural precedent. “Seek ye first the kingdom of God and his righteousness and all these things shall be added unto you,” Matt. vi. 33. “Children obey your parents in the Lord for this is right. Honour thy father and thy mother, which is the first commandment with promise, that it may be well with thee, and that thou mayest live long on the earth.” Eph. vi. 1, 2, 3, Surely if parents generally are to be honoured and obeyed in all common things, much more should religious parents be honoured and obeyed in religious things. “The eye that mocketh at his father and despiseth to observe the law of his mother the ravens of the valley shall pluck it out and the young eagle shall eat in.” It must be admitted that you can, if you will, prevail in backsliding and apostacy against all the prayers and pains of parents and pastors; but is it not possible that you may, in the end, be filled with your own ways? Rather is it possible that you can wound the breasts, and wring the hearts of your religious friends with impunity? Even could you, would you, thus requite the Lord of hosts? Ah, foolish children, think not to strive with the Almighty. He will have a seed to do him service if some, even of the children of the kingdom, should be cast out. He will bring them from the north and the south, from the east and the west to sit down with Abraham: what will you then think? Do you not now devoutly pray that you may be of the number of those sons whom he shall bring from afar, and of those daughters whom he shall bring from the ends of the earth? Cease not, dear youth, thus to pray, say—Art thou not our father? Having been early enrolled among the disciples of Jesus Christ see that you make early preparation to remember that wonderful price which he paid as the ransom of his children. You will surely not consider the dying command of the great Redeemer a little one “Do this in remembrance of me.” Is it then a fact that whosoever breaketh the least of his commandments, and teacheth men so shall be called the least in the kingdom of heaven, what then shall he be called that breaketh the greatest? Was it death under the Jewish economy to omit the celebration of the paschal feast, can it be a matter of little moment, whether or not we keep that feast which is come in its room? You fear unworthy communion; is there no danger of obstinate neglect You say, being unregenerated you will eat and drink judgment to yourselves, so you might if regenerate, as is clear from the passage alluded to. But have you no fear to eat a common meal? is there no danger that your common table may be made a snare and a trap? May not God, while you continue to slight his invitations, and cast his commandments behind your back, curse all your blessings? You are in a predicament, from which nothing but divine grace can extricate you. Why will you not then yield to gracious offers, and cry for gracious and divine influence? When in his word he says, seek my face, say ye, Thy face Lord will we seek; I will take of the cup of salvation and call upon the name, yes, the saving same of the Lord. You must remember too that every one that nameth the name of Jesus must depart from iniquity. Would it not be a horrid thing to turn the grace of God into lasciviousness, and to trample underfoot the blood of the covenant. See then, that you flee youthful lusts that war against the soul. Be assured that if ye live after the flesh ye shall die, but if ye through the Spirit do mortify the deeds of the body ye shall live. You must consider yourselves as the property of Christ, as redeemed not with corruptible things as of silver and gold from your vain conversation, and you must then live to him and offer your souls and your bodies living sacrifices, holy and acceptable, which, as it is a reasonable service, so we can assure you it will be found, by all who seriously engage in it, a pleasant service. “Wherefore gird up the loins of your mind, be sober and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ: as obedient children, not fashioning yourselves according to the former lusts in your ignorance; but as he who hath called you is holy, so be ye holy in all manner of conversation.” “Little children keep yourselves from idols.”—As new born babes desire the sincere milk of the word that ye may grow thereby. “Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever.—Amen.

Thirdly, and finally—“The elders which are among you I exhort who am also an elder.”

It must appear, even from the imperfect exhibition given in the foregoing parts of this plea, that the controversy between us and our Anabaptist professors is one of great and practical importance. Let us then be intelligently, practically, and unitedly decisive in its maintenance. If He, upon whose shoulders hang the keys of sole supremacy, allow children to be members of his church and kingdom, it cannot, for a moment, be questioned that we should catch the spirit of this wise, gracious and condescending arrangement, and should, of course, treat them as such. It must be pleasing to all the lovers of order and consistency in the Church, that the controversy about the half way covenant is now pretty much settled. I believe there are now but few in this country who would risque so far their reputation as to say, that openly wicked and irreligious men, who have evidently themselves no part in the matter, who have evidently rejected the counsel of God against themselves, should have baptism for their offspring. It is certainly, notwithstanding this, much to be regretted that sufficient care is not taken yet to separate between the precious and the vile. We should remember that we are not the servants of men in the administration of doctrine, discipline and sacraments in the house of God, (however gratifying it may be to some to have a name for themselves and their’s) if they want nothing more, it cannot be profitable to them, but the contrary. What? shall we indulge them in the dangerous gratification of profaning the holy things of God’s sanctuary It may, I admit, conduce to our popularity, ease and affluence thus to trifle and please men, saying, Peace, peace, when there is no peace; but shall we not be called to account for our stewardship? What shall we servants answer the Lord of the house if we are not faithful? I humbly submit another thing to your consideration, viz. Whether our language and conduct be correct concerning the children of those parents, of whom we have good reason to believe that they hold the promise precious, which is to them and to their children. We profess an abhorrence of the system, which throws the children of God’s covenant people among the dogs and sorcerers, and whoremongers, and murderers and idolators, and whosoever loveth and, maketh a lie, who are without.—We profess to oppose the system which hangs the children of God’s people upon the threshold of the church as neither in the house nor out of the house. How is it then that we talk about such when they are grown up as if they were not members of the Church, even before there has been any discipline exercised upon them to cast them out? Why do we talk of taking them into the Church if they were in it already? We say in our arguments with those who oppose the membership of infants, that they are members though yet but babes, and of course, are only fed with the milk of plain doctrine and catechetical instruction in their juniority, Why then do. we even seem to contradict this in our mode of speaking about them when they become strong, as we hope, for the stronger viands of sacramental food? If they are visibly engrafted into Christ by baptism, we should not afterwards speak of their joining the Church. If they are not, what is their baptism? It really does seem to me that either our language, or our conduct is incorrect. Do we not give too much ground for the enemies of infant membership to blaspheme the solemn rite of their presentation before the Lord and recognition as members of the Church? Might I submit another thing, dear brethren, to your consideration. I would ask, What should we do when a person who has never been baptized makes application for admission and shews a predilection for immersion? Should we not tell such a person that although Pedobaptist Churches do not hold the mode to be very essential, that yet sprinkling is the common custom, and that of course if he thinks so too, it will not be his duty by schismatical obstinacy to destroy the uniformity of ecclesiastical ritual, especially in a day of so much dissension? If he says that he considers this the only scriptural mode then we certainly give neither him, nor the society of dippers, any justice if we take the job out of their hands. They are more expert in imposing this yoke upon Christ’s disciples than we are, and should, of course, do it. I admit, there may be instances, in which we should have the list of our accessions, by this decisive practice diminished; but this is no proof that the cause of Pedobaptism would be thereby weakened. To act otherwise would be horridly cruel to the applicant himself. The man might then, it is true, be satisfied that he had the ordinance purely and properly administered to himself; but what must he think of his father and his brethren? The former he must consider ignorant or wicked in the ordinary way of his administration of this ordinance, and the latter as well as the former unbaptized. Of course when he begins to reflect upon these things he will, if he has any conscience, or any consistence, join those who are properly his brethren: I need hardly now ask, what should we do if any should shew a desire, after having been sprinkled, of being re-baptized by immersion, certainly no man will think himself justified in profaning the name and ordinance of God by unnecessary repetition, because of ignorant scruples. If these can, by scriptural argument and, christian remonstrance, be removed, well; if not we must say as the Apostle about the distinguishing garb of males and females. 1 Cor. xi. 16. “But if any man seem to be contentious, we have no such custom, neither the churches of God.” From these remarks a question may naturally arise, How is the membership of baptized youth to influence our practice towards them? The answer is ready and we think obvious, viz. We should consider them peculiarly under our tuition and inspection. We should strive, by instruction and admonition to do good to all, but there should be an “especially” prefixed to the “household of faith.” We who are teaching elders should as bishops be apt to teach, we should be ready in season and out of season to reprove, rebuke and exhort, with all meekness, long suffering and doctrine—we should preach the gospel, in short, to every creature, but we have a particular charge from the great Shepherd and Bishop of our souls to “Feed his lambs.” When he ascended up on high he received gifts for men, and gave some apostles, some prophets, (which were extraordinary offices) and some pastors and teachers for the edification of his Church. It is evident that during their early infancy and youth we must exercise our official trust upon them chiefly through the medium of their parents. But I know no reason why they, when grown up, should be considered exempt from the immediate exercise of that authority which we have received not for destruction, but for edification. It is pleasing to know that several of the most conscientious clergy in the Reformed Dutch Church, and in the General Assembly of the Presbyterian Church have recently expressed their decided, approbation of this course of consistent and faithful discipline towards the young and interesting members, and hope of the Redeemer's Church. It would seem strange indeed that discipline; should be altogether omitted, in that very period of life, when it is most likely to have a good effect: and equally strange, that they might indulge in any excess of youthful folly with impunity, if they have only the discretion to neglect the solemn duty of communion in the Lord’s supper!! This must certainly be considered the very climax of practical absurdity, and yet, which of us can plead, in regard to it, innocence. Dear brethren, let us pray for one another that we may all become more conscientious and consistent; and let us co-operate with one another, and strive together, that we may be more successful in producing practical reformation in the congregations of our charge. There is an other thing I wish the officers in Pedobaptist churches to study, viz. Is it proper that we should solicit Anabaptists to hold with us promiscuous fellowship in the Lord’s supper? In relation to this question, it is much to be regretted, that we cannot be unanimous in opinion, and uniform in practice. There are two classes of characters who will be at no loss to decide all controversies of this kind. The bigoted partisan, on all such questions, decides at once. “They differ from us, we shall have nothing to do with them.” The effeminate latitudinarian, who regulates all affairs of this kind by blind feeling, will answer such questions with equal promptness—“To refuse them fellowship, or to omit inviting them would be uncharitable.” The intelligent Christian will be satisfied with neither of these modes of disposing of this question, he will say, in regard of the first, What? hHave nothing to do with a fellow-creature, and perhaps as well as myself, a christian With respect to the latter he would be at no loss to coincide, provided he were sure that charity requires us to hold communion with Anabaptists. All things should be done in charity. We should have charity not only towards all professors, but towards all men. But this does not say that we should blindly suppose that all men, unbelievers and wicked as well as others, will be saved; or that in our profession we should have no regard to orthodoxy any more than to heresy; or that we should make no distinction between orderly and disorderly brethren. The man who wishes to be a consistent christian, will view this subject in relation to the Anabaptists themselves. He will at once see that the most orthodox and orderly of that people, are opposed to catholic and unprincipled communion. With the Calvinistic and regular Baptists, then, the matter is generally known to be settled by themselves. Is it a matter, then, that merits much discussion, whether or not, we should amalgamate in profession with those who, laying the controversy of baptism aside, deny the divinity of Christ, and set up the idol of the human will against the throne of divine grace? He must be libertine in principle, who with such would court communion. The true christian, who has had a humbling sense of his great depravity and sin, knows that none can be his saviour but God; of course, with those who have a Saviour less, or other than God, he cannot have communion. It would be cruel to ask those who are, in obeying, pretty sound and orderly, Would we ourselves admit the unbaptized? or those whom we deemed unbaptized? If not, then do we not act cruelly and contrary to our Saviour’s rule, if we ask them to do what we could not, in like case, do ourselves? Suppose the Quaker only to reject the one of the seals, viz. baptism; would we in that case, while he continued to reject the counsel of God requiring him to be baptized; would we, I say, bolster up his presumption, and encourage him in his rebellion, by sealing to him in the supper, as far as we could, his right to everlasting peace and blessedness? Surely no, we could not be so cruel. The Baptists look on us, however, in the same light as we would these supposed Quakers. Is it not then cruel in us to ask them for communion, until we persuade them that we are baptized But, again—Should we with candour contemplate the matter as respects ourselves, we ought not to be proud, neither should we allow any to despise either ourselves or our system. What them is likely to be the conclusion that the considerate will draw, when all the objection which is heard against Anabaptists is, that they will not fellowship us? Will it not be that they are conscious of being right, and are consistent, while we have no conscience about the matter, only to court popularity and make members to our own society? What ever temporary and local effect the loose method may produce in favour of a political man who dexterously manages momentary circumstances, it will be seen that this loose method will, in the end, weaken the cause of its advocates. It is, therefore, upon a large scale impolitic as well as we have before shewn it to be cruel. It is also mean. The Anabaptists call us unbaptized and yet we will ask of them sealing privileges; as if either our edification or comfort were dependent upon their favour. We should, I know, study meekness, but I do not know that we should cultivate meanness. Finally, it is unfaithful. Are we stewards and bound to separate between the precious and vile? Is the chaff, then, of their dreams and notions to be mixed with the truth of a pure profession? Are we watchmen? and ought we not to give an alarm, when any dangerous hostile error approaches the walls of our Jerusalem? Can we do this, and at the same time, admit them to all the solemnities of our holy communion, and in most sanctuary? Have we no altar, to which they have no right who serve the tabernacle? Are we soldiers, yea ensigns under Jesus, our great Captain? Are we not therefore bound, when errors break in as a flood to lift up a banner against them. It is true, if our personal enemy hungers, we should feed him with the bread of hospitality at our own tables, but I know no authority we have to feed the enemies of truth and christian peace at the table of the Lord. On the contrary, if we would be faithful we must “mark them who cause divisions contrary to the doctrines which we have received, and avoid them.” [Rom. xvi. 17.] The truth is, none on either side that are fully persuaded and conscientious, will be fond of this promiscuous and unprincipled fellowship. They knew that, in existing circumstances, they must count each other disorderly and so, even if they do reckon each other brothers, they must withdraw because of supposed disorderly walking, “Can two walk together except they be agreed.” [Amos iii. 3.] If we would have communion together which will be edifying and permanently comfortable, it must be on the consistent basis of union, and that union must be predicated upon the permanent basis of truth. [Zech. viii. 19.] “Love the truth and the peace.” [2 Cor. vi. 14.] What fellowship hath light with darkness?” Certainly, if the one of the systems be righteousness, the other in its opposition must be unrighteousness, and then there cannot be fellowship. If the one be light the other must be darkness, and so there cannot be communion. Do then, let us be faithful and consistent, and not put the invention of our opponents so far to the rack as to oblige them to assert, that the Apostles had not Christian baptism, in order to justify themselves in inviting or in admitting us. If we have the truth, we need not have recourse to any indirect and unfaithful means to obtain professors of it. The God of truth will influence, by his Spirit, to this whom he pleases. Let us, under the influence of that assurance, use with diligence all the means which he puts in our power, and which the genius of his kingdom admits. Let us strive to have our people well instructed, especially in all present truth. Let us concur with each other, as far as we are agreed, in giving to truth its proper effect upon the conscience and conduct of men: Let us be particularly diligent in feeding the lambs of the Redeemer’s flock. I am persuaded that an intelligent pastor will have no greater joy in any part of his charge, than in concurring with his clement Master in the gracious work of gathering them in his arms and carrying them in his bosom. I think I may safely say for all my Paedobaptist brethren in the ministry, that, when they drink largely of their Master’s spirit, there is no part of their labour, in which they have more countenance and more comfort, than in witnessing and ministering in the dedication of babes to Jesus, whom they still hear from above the mercy seat, saying, “Suffer little children, and forbid them not, to come unto me, for of such is the kingdom of heaven.” May I not also appeal to you, if towards these dear children of the kingdom it be not most congenial to a pastor’s heart, to cherish, under the influence of grace, the strongest affection and tenderest solicitude? Let us concur with their parents in presenting them with faith and fervent love to the Saviour of his children, and although we may be sometimes called in this work to sow in tears of solicitude we shall have a reaping time of joy. Although in the dispensation of the concerns of the world and the Church, there may be, in the present state of things, much suffering connected with the relations which cause most exquisite joy, yet in the end, if we are faithful, we shall have happiness without mixture, measure or end. What must be the emotions, the ecstasy, the beatitude of faithful pastors, when called to stand with the chief Shepherd in that moment of Mediatorial exultation, when he will say, “Here am I, and the children whom thou hast given me?” Compared with the felicity of that hour, what are the joys of momentary marriage; what the triumphs of temporary victory? what the splendours of fading crowns? what the glory of a dissolving world?!!