The child of the covenant

Chapter I

claim to them recognized in the Old Testament — also in the New — the consecration enjoined, meets a natural wish of the parental pious heart — the parental relation divinely constituted — instinctive love common to the animal creation — its use — the higher principle in man — parental responsibility — relates to the physical wants first — soon to the moral wants — duties which grow out of the parental relation — physical education — its connection Avith mental development — intellectual training — developed at first under the parental eye — parents and teachers — their mutual responsibility — incentives to watchfulness.

Chapter II. In What Principles Should Children Be Educated ?

Principle and practice — theories of the moral state— infant depravity — the papistical theory, including baptismal regeneration — another theory, viz., that which makes depravity to depend on circumstances — still another theory— these theories of depravity examined and refuted.

Chapter III. Children Born In Sin

The scriptural theory of depravity — a first principle, that we are born in sin — depravity to be referred to the soul, not the animal nature — sin the natural state, and holiness the gracious state — some sanctified in infancy

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CONTENTS.

' — declaration in regard to infant salvation, and on what grounds — all children indicate depravity in some form — when are children proper subjects of prayer ? — the relation of infant baptism to original sin — objection to infant baptism founded on the " cui bono " principle — this objection considered — repudiation of infant baptism on the ground, that it is mystical or superstitious — another objection considered, viz., that it leads to neglect other means of grace — the practical effect of our theory — leading to earnest prayer for the child's regeneration — the idea repelled, that our views lead us to expect the child will grow up in sin — baptismal obligations an auxiliary influence in the discharge of parental duty.

4 CHAPTER IV.

DUTY OF PARENTS TO THEIR UNCONVERTED CHILDREN.

Children generally indicate a sinful rather than a gracious state — manifest at a very early age — parental influence, when should it begin — first, restraint of the passions — the responsible season for moral culture — children taught their relation to God — the idea of God, and its influence — conscience, when operative — moral ideas, how inculcated — the object which a Christian parent should keep in view — natural aptitude in the young mind to receive religious impressions — the being of God a great lever in the hand of the parent — how far natural religion aids us — the Bible, the great thesaurus of instruction — proper views of the divine character to be inculcated.

Chapter V. The Relation Of Children To God As Sinners

Selfishness the great antagonistical principle to truth and virtue — the child to be apprised of its naturally evil heart — how it may be impressed with the nature and turpitude of sin — by the law is the knowledge of sin — its use in convincing the child of his delinquencies — this course has been excepted to — the objections considered — our ideas of youthful depravity stated — the effect of our inculcations on the child— conviction necessary to conversion — to the appreciation of redemption by Christ — children placed under the tutelage of the law — what is the duty of Orthodox Christians on this point — can children understand the doctrines ? — the great end of all these inculcations, viz., their conversion to God.

CONTEXTS. O

Chapter VI. Children Led To Christ

A sense of sin prepares for this — the family a type of the divine government — obedience to parents one form of obedience to God — these duties interlaced — Fourierism — the family state affords the occasion for illustrating the duties we owe to God — a child's first idea of sin and retribution here obtained — scriptural idea of forgiveness — the mediatorial idea developed in the family — the great doctrine of the atonement shadowed forth — Christ and his offices pointed out — Christ's example in regard to selfishness — Christ, the end of the law for righteousness— easy to be inculcated — childhood the season of confidence — convictions of childhood — under what circumstances developed — how to be treated — the new field of culture — the power of parental example — parental counsels — a higher type of piety needed as the millennium draws near.

Chapter VII. The Abrahamic Covenant

Abraham's position as he stood related to succeeding believers — commendatory notices of the patriarch — his faithfulness in the religious training of his children and household — faithful, anterior to the covenant — the latter both strengthening and encouraging him — in like manner, is the operation of the covenant now — divine wisdom and goodness to be recognized in the covenant — external services imply the weakness of our nature, and are helpful — the external formality not religion, only an aid to it — error of the papists — Quakers on the other extreme — stipulations of the Abrahamic covenant — perfecting of this covenant — whom it embraced — the seal of the covenant — its recognition in baptism — no new edict required in regard to children's membership of the church — no abridgment of their privileges under the new dispensation — reasoning of the Apostles on this point — the covenant had in view mainly spiritual privileges— bearings of the covenant on the increase of the church — sad and criminal neglect of Christian parents — exhoi'ation to the discharge of duties connected with this covenant.

6 CONTENTS.

Chapter VIII. Infant Baptism As Related To The Abrahamic Covenant

Object of Paul in his Epistle to the Galatians — an incidental argument thence for infant baptism — baptism (infant) not abrogated with the ceremonial law — reasoning of Paul to this effect — circumcision, its history and original import — Abraham, under a gospel dispensation prospectively — his faith, and the sign or seal of it, viz., the seal of circumcision — a seal of the righteousness of faith — the visible church in the patriarch's family — the seal or sign continued under the Levitical economy no nullification of its continuance or import — the seal being changed or modified as to what is external, to be applied as in the family of Abraham — not restricted to adults — reference to household baptism — additional arguments for infant baptism — identity of the church in all ages — illustrated in the vineyard and in the olive tree — no command for restricting it to adults — household baptism — condition of the primitive church — principles and practice of the Apostles — " believe and be baptized " — Lydia's baptism — the jailer's — Stephanus's — the import of the word oikos considered — children included in the idea — this illustrated — another argument — the unbelieving wife, &c. — children of such marriages, how related to the covenant— Dr. Doddridge's opinion.

Chapter IX. Relation Of Baptized Children To The Church

In what sense baptism makes children members of the church — Abraham's family a proper type — relation of children to the church under the Mosaic economy — under the Christian economy — put on the ground of the domestic " ecclesia" — St. Paul's example as to the treatment of households, such as that of Lydia and the jailer — children members of the church general rather than of any church in particular — the responsibility of training and discipline on the parent — the church has a duty — its nature and extent — watch and care, sympathy and instruction, rather than discipline — these views fortified by the late eminent Dr. Dwight— quotations from Dr. Dwight — the baptized .child's right to the Lord's supper considered — the discipline of refractory children, to whom is it referred — the church possesses an indirect control through the parent — the duties of the church stated.

CONTENTS. i

Chapter X. Practical Questions

Practical question — how young- shall a child be admitted to membership in the church? — the bearings of this question upon the child, and upon the church — inference from the preceding- reasoning- — very young- children sometimes admitted — peculiar cases justifying- it — better in general to wait for more age and experience — possibility of deception in regard to a spiritual change — difference in intelligence and moral training — a church to be guided by circumstances — safe rule not to admit too young — from twelve and upwards a reasonable limit.

Chapter XI. Household Baptism — A Question In Connection With It

A question in connection with household baptism — to what number, and at what age shall baptism be administered, on the faith of the professing head ? — case of the jailer at Fhilippi considered — the example not definite — yet sufficient to warrant the baptism of children under age— custom of the Hebrews in regard to proselytes — remarks of Calmet — the rule should embrace all from twelve or thirteen years and under — no coercion — re-baptism — the question considered — should be discountenanced — and on what grounds — especially its tendency to self-righteousness — objections to the principles and practices of the Baptists, principally on these grounds — spirit of the Apostle Paul in relation to this subject.

Chapter XII. Practical Duties

Questions as to parental indulgence — amusements — they must be innocent — differing views — a rule in regard to amusements — how to be interpreted — children and parents alike professors under the baptismal covenant — consequent obligations — books — literature of the present day — its tendency in many cases bad — parents must watch on this point — what kind of books to be admitted, and what to be excluded — the Sabbath — its obligation — how to be kept — worship — the duty of parents in regard to where his child shall worship— responsibility of parents — close.

THE CHILD OF THE COVENANT.

Chapter I. Children God's Heritage

In what sense, Children are God's — God's claim to them recognized in the Old Testament — also in the Xew — the consecration enjoined, meets a natural wish of the parental pious heart — the parental relation divinely constituted. — Instinctive love common to the animal creation — its use — the higher principle in man — parental responsibility — relates to the physical wants first — soon to the moral wants — duties which grow out of the parental relation — physical education — its connection with mental development — intellectual training — developed at first under the parental eye — parents and teachers — their mutual responsibility — incentives to watchfulness.

All parents are in duty bound to recognize in their offspring the gift of God. They are under no less obligation to lay this gift upon his altar ; believing that in either, or in both senses, children may not improperly be called, " The heritage of the Lord." In the sense of a trust committed, of a blessing loaned, they are theirs ; but they are God's by right of creation, and should be so acknowledged by virtue of a formal consecration.

Under the Old Testament, express provision was made for this recognition of God's claim ; and every male child, shortly after its birth, was, with due solemnity, declared to be a part of God's spiritual heritage. Having reached a certain age, iit was taken to the temple ; and with the usual sacrifices, again surrendered up to the service of God. In the estimation of the ancient church, this right or privilege of infant consecration was .regarded as among their greatest blessings.

It requires no very deep study into the human heart — especially of the pious parental heart — to discover how consonant with the yearnings of nature was this provision of the Almighty. To me, it seems natural, I had almost said indispensable, that the unconscious immortal intrusted to my guardianship, should be recognized by some formal religious act as the rightful property of its Creator. Hence, under the Christian, as under the Jewish dispensation, these obligations, which the voice of nature suggests, are implied, if not explicitly enjoined. It would have been, in my opinion, a serious objection to Christianity, and one which the Jews would very readily have urged, had its great Author repudiated this relation of our offspring to the church. But such was not the case. What he said in relation to children, if it means anything, makes for our doctrine ; and confirms, under a milder form, what was so highlyesteemed and so universally practiced under the more painful one. It pleased him to say, as a rebuke to his disciples repelling certain parents who sought to lay their children in his arms that he might bless them, " Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of heaven."

THE PARENTAL RELATION.

What I intend however to consider, at this time, is the parental relation, and some of the duties which grow out of it.

As thus stated, the subject must be interesting to all ; though its presentation has reference more particularly to those who sustain the twofold relation of parents and of Christians. The parental is a relation constituted by God himself, and though designed for good, may be made the occasion of good or of evil, according as the responsibilities are faithfully met, or wantonly disregarded. At no previous time, perhaps, has the subject of parental duty — having reference especially to the religious education of children — assumed a more interesting aspect, or required a more careful consideration. This arises from the fact, that in our day a less rigid system of treatment and discipline is practiced than the one which regulated the intercourse of parents and children in a former age. It is, so to speak, less severe ; admitting more familiarity, and aiming at an earlier development.

There have been introduced also certain principles of religious culture, which profess to be an improvement on those which we have been accustomed to consider scriptural and right. The oldfashioned notions of training up Christian households have been questioned as to their propriety, if not ridiculed for their absurdity. The subject is, therefore, clothed with more than ordinary interest ; and no person sustaining the parental relation — having the sacred trust of souls committed to their culture — can fail to appreciate its importance.

When a child is born, this relation commences. It is an eventful era in the history of the individual parent. The heart is moved by strange emotions ; and the interest which has spread itself over a thousand objects, is, for a season at least, concentrated upon one. By a provision the most merciful, the God of providence has secured, in the deep instincts of our nature, the vigilance and care so necessary for the support and comfort of the little helpless and dependent being. " Can a woman forget her sucking child ?" The question implies almost an impossibility, which instinctive love has reared against the abandonment or neglect of her offspring. But other feelings soon supervene ; and where instinctive affection is inadequate, the reason and moral faculties are influential.

The lower orders of the animal creation are supplied, for wise purposes, with the same instinctive love of their young as human beings. There is but one exception, — recorded in Scripture and confirmed by observation, — that of the ostrich, who, in the fine poetical language of Job, " leaveth her eggs in the earth, and warmeth them in the dust ; and forgetteth that the foot may crush them, or that the wild beast may break them. She is hardened against her young, as though they were not hers."

But this instinctive love is limited, in the case of inferior animals, to the mere physical wants of their young, and seems to expend itself at the earliest point of self-dependence. Scarcely has the parent bird cast her brood out of their nest ere she abandons them. She gives her newly fledged offspring one or two lessons on the wing, and then she leaves them to their destiny. She never more recognizes them as her children, nor do they recognize her as then parent. The power of instinct has subserved the purposes of Providence, and henceforth is wholly inoperative.

But this is far from being the case in respect to human beings. At that very period, where the lower animals abandon then young, begins to operate that high moral care which, having instinctive love as its base, .rises and reaches to the very termination of the child's earthly existence. It is this moral feature which mainly distinguishes us from the lower grade of animated existence, — a distinction which stamps the one as merely mortal, and the other as immortal and accountable. The higher relations are here recognized; those which link us to a future and endless existence. Regarding our offspring as related to both worlds, the present and the future, we are anxious to prepare them for both ; to fit them for then brief sojourn on earth, but especially for then high, and, as we hope, glorious destiny in eternity.

PARENTAL RESPONSIBILITY.

This feeling of parental responsibility meets us in the early stages of our children's being. At first, we are mainly anxious to administer the

CHILDREN COD'S HERITAGE. 15

nurture, and afford the care which shall sustain and strengthen the languid functions of life. It seems as if the spark which has just been lighted, would expire, if a rude breath should fall upon it. And oft-times it does. Hence the anxiety and vigilance are with reference, in the first instance, principally to its physical wants.

But soon another care succeeds. The eye has brightened into intelligence. It looks abroad, and seems to inquire into the circumstances of its being. It throws back the responsive glance of affection. Its eye flashes with anger, or moistens with the tear of disappointment. The passions begin to be developed. There is a will and a won't, that are seen in the pantomimic exhibitions of its limbs and features, ere it can embody them in words. Eapid is the progress now in emotions and principles. Its moral education has begun ; and the parental relation, at this point, is felt to be one of solemnity and responsibility. There is no getting away from a position which the God of nature has assigned, nor any possibility of casting upon others obligations which he, by the very nature of the case, upon ourselves. The intervention of nurses and teachers may be necessary, but their conduct towards our children is, in a sense, our own ; for we are responsible for then influence j inasmuch as we employ them for a specific and well understood purpose. If a vi.ilant supervision be not had of those, to whom we may feel ourselves compelled to commit the nurture of the body, and the mind, and the soul, : : our offspring, the result may be lamented when it cannot be repaired. Xo being in the universe can come between us and our parental responsibilities.

These begin to operate with force, we - ay, at a very early period. I shall not define, as I am not able to define, the precise point of time. I: may be somewhat earlier in one, and later in another. The observing parent is the best judge as to when the moral principles begin to develop, and when, accordingly, the moral discipline should be applied. Stationed by the Almighty at the fountain head of existence, he is to observe when and in what direction the stream begins to flow. He is to notice whether it is clear or turbid ; whether it is acrid or sweet. He is, however, to be more than a passive spectator of this development. Instinct unites with duty, in claiming his untiring energies in strengthening what is good, and counteracting what is evil. The period of direct parental influence is short, since the mould of character is quickly taken.

DUTIES WHICH GROW OUT OF THE PARENTAL RELATION.

We will now take a brief view of some of the specific duties, which grow out of the parental relation. They may be arranged under three heads, corresponding with the physical, intellectual, and religious necessities of our children.

Physical Training.

The physical education of children belongs more properly to the medical than to the theological instructor. I should, therefore, waive any remarks on the subject, did I not feel that there was a connection, even though it may be a somewhat remote one, between the healthy and well adjusted powers of the body, and the improvement of the mind and heart.

The parent who has a just regard to his responsibilities, will feel bound to use every effort in his power, to lay a foundation for the future happiness and usefulness of his children. These ends he can scarcely hope to secure, if their physical development and vigor be not carefully attended to. A sickly frame may be, sometimes is, the sad inheritance of youth. The bud that shoots towards perfection will sometimes, from inscrutable causes, never expand into a flower, and the blossoms that bespangle the tree, are no certain index of the quantity of fruit that is to succeed. So in the higher field of youthful promise and culture, we are saddened by some secret canker, which seems silently to be gnawing at the root; indicating its ravages, in the languid eye, the livid cheek, and the emaciated form.

Inherited diseases are as difficult of explanation as is inherited depravity. In both we are confined to ultimate facts, and in neither should we question the justice of God. But let not the sad result of premature weakness be traceable to parental delinquency. The child should not have it in his power to say, 'If you had given me more scope in the athletic exercises which I needed ; or had been less careful to preserve my delicacy of complexion, or my gracefulness of form, by in-door confinement, or artificial restraints ; instead of this premature weakness, I might have fulfilled your hopes and realized my own.'

Does the parent wish to see his child reveling, if I may use a rather equivocal term, in all the luxury of health ; happy from mere physical perfection : ready to commune with, all the sweet influences of nature ; with elasticity in the step, fire in the eye, and serenity on the brow ; then let that parent leave no expedient untried in order to bring about so desirable a result. But on this head I will not enlarge.

There is a connection, however, between the health of the body and the mind's culture ; at least I see not how the latter can be attained, or, if attained, can be made available, to any great extent, without the former. The intellect may indeed be cultivated at the expense of corporeal vigor ; but how much less efficient for good will the individual be, than if he possessed a sound mind in a sound body ! The pressure of ambition is sometimes fatal to the health of the youthful aspirant. At a time when his body needs room to expand, it is nailed to the study-bench, and the delicate brain is overtasked at a time when the muscles should be developed. Thus have disease and death stood ready to snatch the laurel from the young brow, and bind around it instead the fillets of the grave.

There is a connection, also, between physical health and the moral faculties, which might be traced out did circumstances permit ; but as I wish to reach, as soon as possible, my main object, viz., the religious culture of our children, I must dismiss it with a single remark or two.

I will say this, — no young person can bring to God a too perfect offering. He cannot make this consecration as available in sickness as he can in health. He cannot serve God as efficiently. He cannot see as clearly, nor carry out as vigorously, the great moral principles which should sway him, in a debilitated as he can in a healthy frame. That perfection of mind and body, regarded as so necessary in less responsible pursuits, is surely as needful, in the prosecution of the highest which mortals can pursue. The influence of the parent then, in promoting the health of his offspring, may reach and affect the operations of the intellect and the culture of the moral faculties ; and this is my apology, if any were needed, for pointing out a duty connected with the parental relation, too seldom contemplated and too carelessly observed.

Intellectual Training.

In respect to intellectual training, we are met with a difficulty, which must naturally occur to every one reflecting on the subject, namely, how few parents have the. ability, even if they had the time, to guide the opening faculties of their offspring ! This must be confided, almost of necessity, to others. The child, at a very early period, must be committed to the elementary teacher. He must be passed along through several grades of instructors, until his education is pronounced complete. Few parents have much to do — or ivish to have — in forming the intellectual habits of their children. From necessity, or from choice, they prefer to have their children's minds under the training of others. But on this branch of my subject I am compelled, from moral considerations, to be brief. I am not here to devolve on every parent the intellectual training of his children. I would not, if I could, take them out of the instructor's hands. It would be preposterous to think of such a course. All I intend, by the responsibility in question, relates principally to a very early period of life.

The mind, no less than the temper and the disposition, is developed under the parental eye. The early intellectual bias is very much under the control of intelligent parental influence. The mental peculiarities of the child should be studied. Xo two are precisely alike ; and in a large family, the diversity, even under a uniform economy, is often very striking. Adaptation then should mark as much the mental guidance, as it should the moral discipline. Our children are thinking beings. Thought in them is forcible, because fresh. Mind develops with startling rapidity. The foundation is soon laid ; and the superstructure cannot be massive and grand, if the basis on which we propose to raise it be essentially defective. You all wish your children to act well their part in life. You know not what stations they may be called to fill ; or what destiny, even in this world, awaits them. All this is with God. But a most important duty, next to their salvation, is to see that they are prepared to meet and discharge the reponsibilities of life. If they have mind, it is our business to discern it ; and if possessed of the means, to give it free scope. In this country, education is better than wealth, and modest self-reliance a thousandfold better patrimony than paternal acres. The very happiness of our children is connected with their personally developed energies. " I leave you," said a man of wealth to one of his heirs, " this great property, in the hope that you may have as much pleasure in spending, as I have had in accumulating it." Vain hope ! How could the prodigal ever realize it ! No ; it is in tasking the energies ; in encountering and overcoming difficulties ; in the stimulus of necessity and of hope ; in the outlay of mind and muscle — it is in these, that the character is formed, and the zest of life enjoyed. But these the luxurious heir could never know. How much better, then, regarding even the present happiness of our children, is a welltrained mind, and a good moral character, than all the pride and luxury of wealth ?

Religious Training.

The training of the intellect, according to its grade and character, though important, is not a work of so great responsibility as that religious culture, necessary to fit the soul for the future as well as for the present world. It is this department of duty which I shall hope to explain and to illustrate, trusting that the God of Abraham will give us grace to " command our children, and our households after us, to keep the way of the Lord ; to do justice and judgment." Though addressing myself chiefly to those who have made a profession of religion ; I would be understood as addressing all who sustain the parental relation ; who have children to train, and household duties to perform. The duty of a Christian parent is the duty of all parents. By a connection with the visible church, obligation may be enhanced, but cannot be created. If it is my duty to offer up my child to God, on the ground that the child is God's, and that I am to recognize his property in it, is it less the duty of another parent to do this ? But it is replied, " I am not a professor myself : I have never given myself to God ; and why should I present the inconsistency of doing that for my child which I have not done for myself V It is true, that you could not in faith and sincerity consecrate your child, whilst you are unwilling to give yourself unto God. But the duty you owe your child, involves the duty which you owe your own soul. There is no impediment to your giving up your child, if you will first give yourself to God. It is, in my opinion, your duty to do both. But in the order of time and of consistency, the self-consecration should come first Then will you be prepared to say, in the lansrua^e of faith. K Here Lord am I, and the children which thou hast given me. ??