The Children
of Church Members
Richard Furman
Taken from
A History of the Charleston Association
of Baptist Churches
in the State of South Carolina with an Appendix
Containing the Principal Circular Letters to the Churches
Compiled by Wood Furman, A.M. in 1811
From the Press of J. Hoff, No. 6, Broad Street, Charleston, SC
Originally Presented as a Circular Letter
to the Association in 1792, under the title,
On the Relation the Children of Church Members Bear to the Church,
and the Duties Arising from that Relation
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INTRODUCTION
The subject matter taken up in the following article ought to be
of great interest to Baptists in particular as well as all who long
to see the advancement of Christ's kingdom in the hearts of
those children whose faces adorn their congregational times of
worship and study. It is here reprinted in the hope that those who have
Baptist convictions concerning the matter of membership in Christ's
church might be strengthened in their position as well as challenged to be
diligent to make use of all responsible means in the evangelism of the
children God has given them as an inheritance. Originally written as a
circular letter to the Charleston Baptist Association, this article
demonstrates the definite theological character of the union enjoyed
among the Baptists in days gone by. It was the custom of Baptist
associations to appoint various ministers to write on a particular subject
of Christian doctrine and the finished product was distributed among the
churches as a means of instruction and edification. This, of course,
necessitated a basic doctrinal agreement as well as a basic understanding
of biblical and theological matters. Certainly our generation would be
blessed if such a practice were to be re-instituted in our day.
The Charleston Baptist Association
In 1749, Mr. Oliver Hart became pastor of the First Baptist Church in
Charleston, South Carolina. He had been active in the Philadelphia
Baptist Association, and subsequently he gave great impetus to the
formation of the Charleston Baptist Association (October 21, 1751), the
first association in the South. It is this association which might rightly be
called the "womb" from which the Southern Baptist Convention was
born. Beginning with four churches, this association was thoroughly
Calvinistic in its doctrinal position, adopting the London Baptist
Confession of 1689 as its confession of faith. In later years (1813) this
association would commission the printing of a document for use in the
churches which came to be known as The Charleston Manual, consisting of The
London Baptist Confession, A Summary of Church Discipline, and The Baptist Catechism. In considering
the importance of this association, it should be acknowledged that no
discussion of "Southern Baptist heritage" can be either meaningful or
honest without examining the doctrine and practices of the Charleston
Association.
Dr. Richard Furman
The author of this article was born in New York in 1755, though his
family moved to South Carolina while he was still an infant. Cathcart
says of his childhood, "Before he could hold the family Bible he would
lay it on a stool and ask to be taught to read it, and as soon as he acquired
the art, reading it was his chief delight." He played a very influential part
in the Revolutionary War, as did many Baptists of his day. Among those
who regularly sat under his ministry during this time was Patrick Henry.
In 1787 he became the pastor of the First Baptist Church in Charleston,
South Carolina, where he labored faithfully for 37 years. His ministry was
greatly blessed by God. In 1814 he was unanimously elected the first
president of the Triennial Convention. During his life he championed the
cause of ministerial education. Cathcart says, "... he gave a powerful
impulse to the convictions from which have sprung Furman University,
in South Carolina, Mercer, in Georgia, Hamilton, in New York, and
finally the Southern Baptist Theological Seminary." Furman died in
August, 1825, having made an indelible mark for the cause of God and
truth.
Bill Ascol
Pastor of Heritage Baptist Church
Shreveport, Louisiana
The Ministers and Messengers of the several Baptist Churches united in the Charleston Association, met at
Coosawhatchie, the third, and continued to the seventh of November, 1792, to the Churches they represent send
Christian Salutation:
Beloved Brethren,
Conformably to a resolve of the last year, we are now to
address you on an interesting and delicate subject: An enquiry
into the relation in which the children of church members
stand to the church; and the most advisable method to be pursued
respecting them, for their own spiritual benefit, and the general interests
of religion. This subject naturally dividing itself into two parts, we shall
consider them separate in the order in which they stand in the enquiry.
The question respecting infant church membership, has long been a
matter of controversy between the Baptist churches and their brethren
who practice the baptism of infants and will no doubt always be
considered as a leading point in those disputes respecting baptism. And,
perhaps, while the advocates of infant baptism have gone too far in
asserting the right of membership, our churches, or the advocates for our
principles, have sometimes overlooked their true relation, and been too
inattentive to the duties consequent thereon. It may be difficult to find a
term every way suitable to express this relation; but we think it is of the
nature of wardship. That the subject may appear in as clear a light as we are
capable of placing it, we wish you to consider the following things:
First. That a right to regular membership in a Christian church, is
founded by divine appointment in a spiritual state and character, which
are only attainable through grace, and presuppose the depravity and guilt
of human nature -- all being by nature children of wrath, and even those
who have received the grace of God themselves, found unable to
communicate it to their offspring; which last is not only proved by the
general tenor of Holy Writ, and expressly in the words of Christ, "That
which is born of the flesh is flesh"; and of St. John, "As many as received
him, to them gave he power to become the sons of God -- who were
born not of the will of the flesh, nor of the will of man, but of God"; but
is frequently evinced to our observation in the children of truly pious
parents, who proved notoriously wicked, and finally impenitent;
notwithstanding all the care of education, and the solicitude of their
parents to impress them with a just sense of religion.
Second. Without gracious qualifications a person is unfit for the holy
duties and exercises of the church, which consist chiefly in faith, love and
obedience, "The carnal man discerneth not the things of the spirit;" "The
carnal mind is not subject to the law of God"; and the soul that is not
influenced by love and zeal, as abiding principles, will not be concerned
for the honor of God, and the interests of his kingdom.
Third. The Scriptures expressly require evangelical knowledge,
repentance and faith, with a profession of the same, of those who come
to baptism and the Lord's supper, the public sacraments of the gospel,
whereby persons are received and confirmed in the visible membership
of the church: The three first being necessary in order to our obtaining
acceptance before God, and the latter for the honor of his cause in the
world, and for the satisfaction and fellowship of his people.
Should it be objected, "that infants certainly have been considered, under the
former dispensation, as members of the church by God's own
appointment and partook of the sealing ordinances of that dispensation;
and that as the covenant made with Abraham was the covenant grace, the
same that we are under, therefore the same privilege must be continued
to children now" -- We answer: admitting the dispensation to Abraham was
the covenant of grace, it could be so only in a qualified sense and was but
an imperfect dispensation of that covenant and had sundry things
included in it which did not belong to it, strictly considered; so of which
were by inspired writers of after ages declared to be statutes that were not
good, and carnal ordinances, and God himself is represented as finding
fault with them; which are given as reasons for a new and better
dispensation. Whatever is essential to the covenant of grace, remains the
same invariably from age to age, and may be expected in every
dispensation of it; but what God has been pleased at any time to add of a
positive nature, and especially of what is declared to be imperfect, may be
left out in any new dispensation: In this respect, one dispensation can be
no rule or standard for another. -- Hence we may see the futility of the
argument drawn from Abraham's covenant and circumcision, in favor of
infant church membership, and infant baptism. For if we grant the
covenant made with Abraham was the covenant of grace, it must also be
granted by our opponents, that it was an imperfect dispensation of that
covenant to which the gospel has succeeded: And if we should also grant
that baptism as an ordinance has come in the room of circumcision,
neither of which have been ordinarily granted, yet it must follow that they
are come into the room of the former as to supersede, not to copy after
them: as the day succeeds the night, or perhaps more aptly, as the triumphant
will succeed the military state of the church. The glorious dispensation of the
gospel has for its archetype, or pattern, not the imperfect dispensation to
Abraham and the Jewish church; but the covenant itself, as made with
Christ; which is now more fully revealed, and enjoyed in a church state,
and with ordinances much better adapted to its spiritual nature and
original grand design. That many children of church members, even the
most pious, are not in the covenant of grace strictly considered, must be
granted by all who hold that an interest in that covenant will produce as
its proper effect the conversion and salvation of the soul; and it is
apparent that what have been frequently called sealing ordinances are not
essential to the covenant since there was a time when it was revealed to
men without them. Positive institutions therefore are to be considered
absolutely dependent on the will of God, as revealed in every dispensation
to which they are annexed; whether they respect subjects, manner of
administration, or any other circumstance.
But what appears to us to put the matter beyond dispute is the account
given of the new covenant, by a prophet, recognized by an apostle, and
applied in positive terms to the gospel dispensation. It is plain from the
account, which you may see at large in the eighth chapter of the epistle
to the Hebrews, that the old and new covenant mean the former and
present dispensations, which, according to the hypothesis we have laid
down, are dispensations of the same covenant, to wit, the covenant of
grace -- The one being dark, shadowy, united with carnal ordinances,
and administered in general to carnal subjects, is represented as become
old and passing away -- The other declared to be not like the former, and
established in the gospel church is particularly distinguished in this, that
it should be made with spiritual subjects, and that the evidence of their
interest in, and right to this covenant, should be, not the sign of
circumcision in the flesh, but the law of God, put and written in their
hearts. To these, God is a covenant God, and they are his covenant
people.
Some have supposed that transactions at Sinai are referred to under the
description of the old covenant, from the reference to Israel's being
brought out of Egypt, and that it does not affect the covenant made with
Abraham. But it should be remembered that all God's dealings with, and
communications to the nation of Israel, 'till the coming of Christ, were
in continuation and confirmation of the dispensation given to Abraham.
And the words under consideration apply with more force to transactions
before their emancipation from Egyptian bondage than to those
following; for they speak of making, or beginning a covenant, when God
took them by the hand (a covenanting act) to effect this deliverance for
them; which is very expressive of his foretelling to Abraham the bondage
of his posterity in Egypt, and his promising to deliver them out of it, at the
very time the covenant with him was made; as recorded in the fifteenth
chapter of Genesis. The covenant made with Abraham and his natural
seed, with the ordinances annexed to it, were well calculated to serve as
an introduction to the gospel dispensation; and the sign or seal of
circumcision was very properly administered to his children, and all who
pertained to him, while it was the design of God to distinguish them as a
nation from the rest of mankind; who were to be under the special care
of Jehovah; of whom more immediately, Christ was to come, and among
whom he was to perform his personal ministry on earth.
And considering Abraham and his posterity as typical of Christ and his
gospel church, we shall have no objection, in this point of view, to admit
that baptism has come in the room of circumcision with respect to the
subjects: For as circumcision was to be administered to all Abraham's
children throughout their generations as such, so baptism is to be
administered to all the seed of Christ, which are believers. And the
subjects of the ordinance must appear such by profession, as the
administration is performed by imperfect men. Our not knowing certainly
who are true believers, and the admission of adults into the church who
are found eventually to be unholy, form no sufficient objection against
this scheme, since God has not determined to prevent all evil in the
present state of things, and has preserved the knowledge of the heart to
himself. It is sufficient that he has shewn his displeasure at any one's
coming to his sacred gospel feast without a wedding garment, and every
where required that faith, repentance, and evangelical knowledge, should
precede a person's admission to the sealing ordinances of the gospel
church, of which description is baptism as much as the Lord's supper. If
a church, not paying proper regard to this rule, admits such persons to
those holy ordinances, without demanding proper evidence in their
profession and conduct, it becomes culpable; but where this care is taken,
the presumer alone is answerable for his intrusion.
That what we have stated above respecting the new covenant is just,
appears by farther considering -- That the writing of God's law in the
hearts of men, or in other words, regeneration, and blessings of salvation,
afforded at the introduction of the gospel, were not new things to the
subjects of grace; but were made sure by Christ's engagements for his
redeemed, in every age of the world, and were received and richly
enjoyed by antediluvian saints, patriarchs, prophets; but in the
dispensation to Abraham these were not made the term of being in
covenant, or of admission of membership in the national, and in many
respects, carnal church then established. But in the new covenant, in
contradistinction to the old, regeneration is required. This accounts for
John's address to the Scribes and Pharisees, when coming to his baptism,
"Think not to say within yourselves, we have Abraham our father, for
God is able of these stones to raise up children to Abraham -- bring forth,
therefore, fruits meet for repentance;" for the constant requisition of
repentance and faith, or their equivalent, in admission to that ordinance
throughout the New Testament, and of examination and knowledge of
the nature and significancy of the ordinance in an approach to the Lord's
table. With reference to this, no doubt, Jesus made and baptized disciples,
commanded his apostles to teach and baptize(1)
and informed his church
that no man could be his disciple without taking up his cross daily and
following him; and except a man be born again, he cannot enter into the
kingdom of God. This view of things furnishes a satisfactory and
complete answer to the enquiry often asked with an air of triumph, "If
children of believers were once admitted into the church as such, when
were they excluded?" -- Even then, when the covenant which admitted
them was made old and passed away, and the new covenant established
on better promises, made with believers, exhibiting a more just view of
things, and unfolding a more full and glorious discovery of the grace of
God, took place.
But though we thus contend that infants are not included in membership
of the visible church, as children of church members, and have not a right
to the ordinances of baptism and the Lord's supper, to eat in the exercises
of discipline, as such, yet we also argue, that they are placed under
guardianship of the church; have a particular claim to their prayers, attention and
care; and especially entitled to those ordinances which are designed to be
the means of conversion. On the other hand they, in consequence of this
relation, owe a duty and respect to the church which bind them to attend
its worship, regard its admonitions and advice; and when they become
properly acquainted with religion understanding its doctrines and
precepts, and feeling its sacred influence on their hearts, to unite in its
membership, and use their best endeavours to promote its interests. These
sentiments we think are fairly inducted from the following positions:
The church as a holy society or organized body, for answering its grand
design of promoting the glory of God, and the interests of his kingdom,
appears to be principally appointed to two purposes. First, the preserving
an holy union and fellowship among the subjects of grace; their
preservation, comfort and improvement, while they are continued in the
state of trial and ripening for the blessedness of Heaven. Secondly, the
conversion of those who are yet in a state of nature; and the assistance of
such as become concerned about their eternal interests, and enquire what
they shall do to be saved. The ordinances of the gospel committed to their
charge, are accordingly adapted to these purposes. Baptism, the Lord's
supper, and the exercise of discipline, or governing power, are proper to
those who are subjects of grace or strictly members: prayer, singing the
praises of God, preaching the gospel, reading and hearing the scriptures,
and such, though of use and necessary to the renewed and sanctified, are
also designed for the benefit of others and useful as means of conversion.
And though they are to be made use of with respect to all, as far as they
can be prevailed on to attend them, yet it is more immediately the duty of
the church to pay attention therein to those who voluntarily associate with
them for the important purposes of the gospel, or are placed by divine
appointment, or in the course of providence, under their immediate care.
The primitive church seems to have viewed things in this light, and
pursued a correspondent line of conduct with respect to those who were
considered as catechumens or penitents. And that the children of church
members are to be considered in this light, 'till they either become
members of the church, or prove themselves unworthy of its care by
wicked conduct, we conclude: First, from the law of nature, secondly, from
exhortations and directions given in the gospel of Christ to this import.
Man was originally designed for a religious and social creature and the
law of his nature placed him, after the first formation of species, under
the protection and guardianship of his parents during his minority: so that
by the divine constitution the parent is his guardian and director in
religion, as well as in other concerns, at least during a certain term of life;
and as the obligations to religion are mutual, the parent is bound to give,
and the child to receive instruction and make use of means God has
appointed for that end; and also to be of the religion of the parent; unless
sufficient evidence is furnished that such religion is wrong. Nor has the
fall of man destroyed these obligations or reversed the order of the divine
plan; though it must be confessed it has greatly disqualified men for being
instructors, and by its unfavorable influence on the moral powers,
unfitted the instructed for properly obeying, or improving their
advantages. Duties so important and specially connected with one of most
near and universal relations among men, must also involve general
concern of society: And accordingly have ever engaged the most serious
attention of wise legislators, and civilized nations. But they must more
immediately engage the attention of religious society. To the church of
God, therefore, where society is brought to its most refined noble state on
earth; which is particularly formed to promote the great interests of
religion, and qualified by special grace to answer important purpose; this
duty must apply with peculiar force. Accordingly we find the gospel of
Christ inculcating the duty "of bringing up children in the nurture and
admonition of the Lord," with particular directions both to parents and
children, respecting it. Those directions are contained in epistles
addressed to churches and public ministers of the gospel, who appear to
be strictly charged with the observance of them; and are greatly
recommended to us in the attention shewn to the persons and interests of
children by our blessed Lord himself, who received them graciously when
brought to him, and gently rebuked his disciples when they would have
prevented them, with this observation, "Suffer little children to come unto
me and forbid them not; for of such is the kingdom of God." -- Though
these words appear originally to have particularly respected the bringing
of children to Christ, personally and in bodily sense, there appears to be
no impropriety in understanding them with respect to all the means of
grace proper to their state and character; but if this sense is admitted it
must be with the limitation proposed: For if the permission to come to
him is understood to include an approach to him by all means indefinitely,
the necessity of rational qualification is laid aside, distinctions clearly
made in other passages of scripture rendered nugatory, and a right for
their admission to the Lord's supper is as firmly established as to baptism,
the thing ordinarily contended to any other ordinance.
Having thus answered the enquiry as it respects the relation of children
to the church, we proceed to consider what is most advisable with respect
to the performance of the duties connected with, and dependent on that
relation, as comprehended in the second part of the enquiry. There are
two kinds, such as properly belong to the church as a body, and such as
pertain to parents in their private or individual capacity. The guardianship
of the church is properly exercised in seeing that the parents attend to
their duty individually, as Christians, and that the children are properly
regarded by the public ministry and brought to attend public worship; by
the members of the church in general shewing a tender and affectionate
regard for them, and taking every proper measure both by word and
example to convince them of the reality and excellence of religion, but
especially by praying earnestly with and for them. Private and public
catechising, in which care is not only taken to teach them a form of sound
words, but to lead them into the sense spirit of the Christian doctrine, has
been, and probably ever will be great use: Especially if united with
friendly familiar discourse on the subject of religion both by the members
and minister, whenever suitable opportunities offer. -- But the principal
part of this enquiry respects the instruction and conduct of the parents
and immediate instructors themselves, in their personal capacity.
The care of the young and tender mind should begin at the first dawn of
reason. The first thing, or one of the first, should be to establish parental
authority, and to unite with it a becoming mildness and tenderness which
should pervade the whole temper and conduct of the instructor: To
govern by consent is the best method of exercising power in all kinds of
government, where the consent can be obtained to what is right and
laudable; this, therefore, is an important matter, and a great deal depends
on the conduct of the parent for obtaining it. Our attention should be
seriously fixed on ourselves, and endeavours used to obtain such
command of our passions, that conduct toward the tender offspring of
our bodies might be ever under the influence of wisdom, prudence, and
the fear of God. To lead them in the knowledge and practice of true
religion and virtues we must enter in to the spirit of the great subjects
ourselves; this gives consistency and energy to the parent's instructions,
and a sacredness to his authority which makes it respected. Inconsistency
is easily discovered, even by the simple; and no mechanical conduct will
answer the purpose on this occasion. A stern use of authority may
produce a slavish fear, distant respect, and reluctant submission; and
effeminate tenderness and indulgence may meet with some return of
similar affection; but it is only the government we have described, that
can gain the heart and influence the life in the pursuits which are truly
noble and virtuous. -- In the young years, it may be best to conduct the
government of a child without much reasoning; but in a more advanced
period, it is certainly necessary to address the understanding and
conscience.
It should be a settled point never to indulge a perverse humour; its
gratification should be positively denied, and the denial persisted in, till
a subjection is manifested; then forgiveness and tenderness may be
shewn. Indulgences are so far from removing the cause of uneasiness in
such cases, that they increase it; however therefore our tender feelings
may, through weakness, dictate a different conduct, this is what true and
rational love will point out. A parent should not suffer himself to be trifled
with by a child, to be contradicted, or spoken to irreverently; such
behaviour should be checked in the beginning, by such remarks of
disapprobation as are sufficient to prevent it; but it will ever be a matter
of wisdom to proportion reproof or correction to the nature and degree of
the offence: What is purely the effect of weakness and inadvertence,
should be viewed with tenderness and it is better to view some things as
though they were not seen. Be particularly careful not to laugh at a fault,
especially in connection with reproof. Begin, as you have opportunity,
early with their education, and let it be a particular object to furnish their
minds with useful knowledge: Those parents who have property
sufficient should consider themselves bound in duty to give them liberal
educations; but the capacity and genius of the child should be consulted:
and there should be ever held up to him a view of some useful industrious
course of life to be pursued. The idea of being fine gentlemen and ladies,
in a course of indolence and indulgence, and which is often inculcated in
their infancy and youth, has ruined thousands, both as to soul and body,
who seemed to be born to stations of eminence and usefulness in the
world; many examples which are to be found all around us. -- By
receiving education, children are fitted for usefulness both in church and
state, should God be pleased to bless them with the smiles of his grace
and providence; and when it is obtained with such views as we have
recommended, there is every reason to hope for the best. However the
absurd prejudices against education may influence the minds of some in
our denomination, we hope there are none so lost to a true sense of duty
and advantage among the churches in this connection; we shall therefore
pass over in silence the arguments by which such sentiments are confuted
and exposed.
Children should never be threatened to be sent to school as a place of
punishment; but whatever relates to their education should be considered,
as it is, their privilege and honor. As they advance in life a free and
friendly converse with them, where their conduct, in such intercourse, is
marked with respect and propriety, becomes proper; nor do we think they
should be rigorously restrained from amusements when used for
relaxation and proper occasions: some young minds are frightened from
the thoughts of religion and the company of its professors, where an
universal gloom appears to be spread over them; and innocent
amusements denied. But we are very sensible that many amusements
pass for innocent among the bulk of mankind, which are not so, and have
a very pernicious tendency on the morals and life of those who use them;
such should be carefully avoided and their evil nature pointed out with
serious attention.
These things are comprehended in the general scheme of a religious and
useful education; but what respects the salvation of the soul, and the
advancement of our Lord's kingdom more immediately claim our
attention. The parent, the church, with all religious friends and
instructors, therefore, should insist in the most positive manner on the
necessity of conversion, an interest in Christ, and a self-denied holy life,
with all the correspondent doctrines of the gospel: These should be
seriously and frequently urged, in a manner most likely to captivate and
affect the heart; and reading the scriptures, private prayer and meditation,
should be earnestly recommended. The importance of the gospel should
also be inculcated, and a child taught betimes [in good time] to look
around and consider what methods are made use of by grace and
providence, to advance the interests of religion; together with the
obligations we are under to use our best endeavours for accomplishing
the important end. As regular worship ought to be supported in every
family, so care should be taken that constant and respectful attendance be
given by the children; and equal care, that they attend public worship in
the church, and carefully observe the Sabbath. An attention to the public
interests of religion, humanity, and benevolence, may be greatly
promoted by setting before them the amiable nature of public-spiritedness, generosity and compassion, and then putting it in their
power, as far as the parents' ability will permit, to contribute something
to the support of the ministry, relief of the poor, or the forwarding of any
scheme, of benevolence and usefulness. Habits are easily acquired in
early life, and such as these must have a happy influence on the temper
and conduct. To the covetous such directions will no doubt be
unwelcome; and such as never contribute any thing of their substance
themselves to the support of the ministry or other public and benevolent uses,
will hardly encourage it in their children; but such should consider, that
persons of their character are not fit to be parents, and are really unworthy
of the Christian name, or a place in the church of God.
One of the first lessons which should be insisted on after they arrive at
the state when reason gains its empire in the human breast is the
necessity of enquiring after truth, and of subjecting their understanding
and conscience to God alone. This will lead them into enquiries
concerning the truth and propriety of the religious principles in which
they have been educated, as well as to take a view of the sentiments
professed by others -- and all for this grand design, that their faith may
not stand in the counsel of men, but in the word of God. -- And that they
may call no man master on earth, in this sense, but be subject to Christ
alone. -- Where this important business is properly performed, it may be
expected the principles adopted will be permanent, and the profession
consequent on them consistent and becoming. -- But as many mistakes
and dangers are incident to the understanding, too much caution cannot
be used by the public ministry, by parents, and all who are concerned as
religious guardians, or assistants to the youthful mind.
They should be warned while they exercise a freedom of thought in
enquiry, not to make it a mere matter of speculation, but an honest
enquiry after truth and duty: That they guard against infidelity and
skepticism, and that no motives to worldly honor or advantage influence
them in their choice, to the prejudice of the pure principles or practice of
religion: That though it becomes their duty to make this enquiry, as
rational agents, personally accountable to God, and under sacred
obligations to embrace and adhere to truth, when clearly discovered,
whatever change it may make, with respect either to sentiment or
profession, yet they are also under obligations to pay a respectful
attention, in the first instance, to the church, which by the course of
Providence, has been the guardian of their tender years, and to the
principles they have been taught, according to that general law of nature
which we have considered, and the direction of holy writ; and that they
are not at liberty to desert them, but on the clear conviction that their duty
to God requires it, on account of error either in sentiment or practice.
Among the various considerations which naturally employ the mind on
this subject this claims particular attention: That as the holy religion of
Jesus is a self-denied course, it is not only necessary we be determined to
take up our cross and follow Christ daily; but we also need the gracious
influence of the Holy Spirit, to enlighten our understandings to discern
divine truth in its proper light, and dispose our hearts cordially to embrace
and adhere to it. It should be urged accordingly. Where any religious
denomination is less numerous, affluent, or honorable in the common
judgment of men, than others they are conversant with, it may be
expected, that such as have not virtue or greatness of soul sufficient to
adhere to truth and goodness in adversity, will be drawn over to the
connection where worldly advantages invite. This has been greatly the
case of the Baptist churches in many parts of this country, though it is not
confined to them; and many of those who were expected by their pious
parents to succeed them in their places in the church, are now found
among other denominations, where it is to be feared the purest motives
have not carried them. From the knowledge we have of the danger and
force of these temptations, we should be the more careful to fortify the
unexperienced mind against them. Our youth should be furnished with
the means of ample information respecting our essential doctrines and
denominating principles; and the fallacy of those arguments on which the
popular prejudices and reproaches are founded, which have been often
made use of to injure the cause we are engaged in, and which we have
reason to consider as the cause of Christ, should be exposed. The
contemptible conduct of those who desert truth and duty for worldly
advantages, should be laid open (however we may be tender of their
persons) and rendered infamous in their view as it really is; And the love,
of disinterested virtue, and generous conduct, excited by every engaging
motive.
The importance of marriage to human life makes it a subject of paternal
concern; and while our children are cautioned to avoid connection, in that
intimate union, with the vicious, the profane, the indolent and the despicable, it may not
be amiss to point out the peculiar advantage of being united with those of
the same sentiments in religion. Some trying difficulties are apt to arise
where the greatest prudence and liberality are exercised between those of
different sentiments when united in that relation; but where these are
wanting, the life of a person who has regard for religion, is rendered
miserable. Should such marriages therefore be admitted, the free and
unrestrained exercise of religious liberty should ever be secured by
previous agreement, and with such whose truth and known liberality may
be relied on. Though we have already mentioned the importance of
uniting with the church and submitting to the public ordinances, we
cannot forbear adding here, that where there is any just reason to believe
religion has exerted its sacred influence on the heart of a child; every
encouragement should be given both by the parents and church for its
coming to the holy ordinances; and for making a religious profession its
first deliberate and public act. -- That it may truly "seek first the kingdom
of God and its righteousness." It has appeared by the best evidence the
nature of the subject admits, that divine grace has frequently produced
the conversion of children when they were very young; and when they
are thus brought up under the religious care of both their parents and the
church, it may be rationally expected the blessing will be frequently
afforded. And it may be justly concluded, that the conversion of such may
not appear visible in its operation, as in one who has grown up in a
neglect of religion, and is recovered from the power of scandalous vice.
It should therefore, be sought for as hid treasure, that its reality may
appear to the church, and its excellency to the world. Some young minds,
as well as others, who have experienced grace, are kept back through
diffidence; and others are rendered easy concerning religious profession
and submission to ordinances, under the idea, that these things do not
become their duty, till they receive a particular impulse to discover or
prove it to them: but they should remember it is the appointment of God,
and not their feelings which makes the duty, and as long as it is not
complied with, they are guilty of disobedience to the divine command.
This view of things may excite the neglectful to a diligent use of the
means of grace, that they may be found in the way of their duty; and
encouragement should be given to the doubting to embrace the privileges
they are entitled to.
Thus beloved brethren, we have laid before you a plan respecting the
relationship and education of children, which appears to us to be
consonant to the great law of nature and the gospel of Christ. By
pursuing this we shall, on the one hand avoid what appears to us to be an
abuse of holy ordinances, and on the other, secure every blessing and
privilege in our power, for the benefit of our children. The spiritual, free
and rational nature of the gospel worship will be held up to view in our
churches, and generous, dignified sentiments inculcated in the minds of
our members and their offspring. By a proper attendance to these duties,
it is hoped we shall be placed in the way of receiving abundant and
substantial blessings of having some of the most tender feelings of the
heart gratified to the highest degree, in the spiritual happiness and true
honour of our children; and of having the cause of God and the honor of
our Redeemer promoted by them in his church, when we are gone to
render our account to the judge of all the earth. Such a view of things
cannot, we hope, fail to excite your most vigorous endeavours to secure
the important end proposed.
We remain, Beloved Brethren,
Yours in Gospel Bonds.
1. Doctor Doddridge in his valuable exposition of the New Testament after observing, in a note, that Matheteusate signifies proselyte or disciple, adds, "It is certain that no argument can be drawn from this to the prejudice of infant baptism: For had Christ sent out these missionaries to propagate Judaism in the world, he might have used the same language: "Go, and proselyte all nations circumcising them in the name of the God of Israel, &c." -- In this the doctor furnishes a convincing proof of the power and influence of prepossession, even in great and liberal minds as his certainly was. It would seem natural to conclude that a little calm reflection would have brought the doctor's candor to acknowledge, that if what he has stated concerning the proper meaning of the word is just, yet the manner of proselyting must in all cases be conducted according to the scheme formed and laid down as the rule of conduct: And if it would be natural to understand that infants might be circumcised in making proselytes to the Jews' religion, where God had positively appointed it, yet it will not follow that they may be also considered as included in the gospel scheme for subjects of baptism where repentance and faith are invariably required as qualifications for that ordinance; which must therefore exclude them from it. Besides, it is put before baptism and is interpreted in a former part of the same note as designing instruction in the essentials of religion, which adult persons should receive previous to baptism. But many learned men contend that the word in the original strictly means making proselytes by instruction. The learned Dr. Whitby is of the number among the Paedobaptists; and the very learned and ingenious Dr. Gale, among the Anti-Paedobaptists, has proved it by the proper signification of the primitive word, and by various inflections throughout its derivatives; by its use in the best authors, both Heathen and Christian, and a variety of other arguments. Dr. Doddridge however, it should seem, as well as many others in his sphere, knew nothing of the singular criticism advanced by some on the parallel text in Mark, by which it is shewn that "he that believeth and is baptized" designs the person who is already baptized when he believes, and of consequence that it is most proper to baptize those who do not believe. Or that the promise of salvation is made to those who are baptized before they believe!