Christ makes no difference between the members of his church, allowing some to come to his table, and others not. But he says to them all, "Do this in remembrance of me." And the apostle Paul says, "We are all partakers of that one bread." Besides, there was formerly no distinction on account of age in the Jewish church in regard to eating the passover. Therefore, if the children of believers are complete members of the church, they ought to be considered communicating members. And the Bible manifestly knows of no other than complete members.

Here, then, is a gross inconsistency between the principle and practice of Pedobaptists respecting the membership of infants. If this principle were fully carried out, or exhibited in practice, it would manifestly lead to infant communion. But if infant communion were admitted, the church would no longer answer to the descriptions which are given of it in the New Testament, and the Lord's Supper would no longer be such a feast as it is therein represented. Instead of being a household of faith, or a society of Christians, the church would be a mixed company of believers and acknowledged unbelievers. And the Supper, instead of being the communion of saints, would be the communion of saints and acknowledged unbelievers. The principle defended of late by Pedobaptists themselves, that grace is a necessary qualification for communion, would have to be given up. And the children of God would be constrained to have fellowship in this most solemn of all transactions in this world with the acknowledged children of Belial. There are, indeed, as the case now is, some unsound members, at least, in the church. But they are not systematically and allowedly received as they must be in the other case.

The inconsistency of admitting known unbelievers to communion merely because they have been baptized in their infancy, seems to be apparent to every enlightened and reflecting mind. It would be shocking to men of piety to see the door to communion opened so wide as to receive them. Hence baptized infants are debarred from this privilege, notwithstanding the principle adopted with regard to their baptism would require them to be admitted.

The absurdity of this principle with regard to their baptism is not so readily seen, as it would be in this case, but in reality it is equally great. For they are thereby introduced into a holy and spiritual society without the qualifications which are expressly required; and after being received they are refused the most important privilege of the society, and generally treated as though the whole done at their baptism was a nullity.

The Pedobaptists are often heard to acknowledge, to a certain extent, that there is an inconsistency between their belief and their practice in relation to their children. They admit that they are justly reproached for their unfaithfulness; and undertake to concert measures for a reformation. Something, it is said, must be done, more effectually, for the children of the church. Their standing must be more thoroughly ascertained and settled, and the instruction and discipline intended for them must be carried more fully into effect. Accordingly, churches meet and pass resolutions; exhort parents, &c. Presbyteries and associations take the matter into consideration, and, after much deliberation, resolve to enjoin, or recommend, to the sessions and churches to awake to this subject. They adopt, and, perhaps, print a number of resolutions respecting the standing of baptized children, and the duties of pastors, sessions and churches towards them; and every thing wears the appearance of something being done to the purpose.

But, soon, all reverts back to the same state as before. There is, indeed, in some cases, a revival of parental and catechetical instruction. But to prosecute a system of regular church discipline as though the children were real members, is found to be impracticable.

I do not state these things for the sake of irritating, or reproaching my brethren; but to expose the inconsistency of allowing of the membership of infants in Gospel churches, and the impracticability of exercising that discipline towards them which was appointed only for communicating members, or professed Christians; and to show that this is the only discipline appointed in the church.

It is found extremely difficult, in the outset, to determine the real standing of these children. All do not agree that they are actual members of the church. Or, if this be admitted, they cannot agree in what sense, and how far they are members; and in what way they are to be approached and dealt with ;-whether directly, or through the medium of their parents only.

And, in case they prove refractory, it is a matter of difficulty to determine how they are to be brought before the church, with which they have never personally covenanted; and how the church are finally to dispose of them ;-whether they are to excommunicate them outright; or inflict some other censure.

This subject is, in fact, attended with almost endless perplexities and difficulties. And I presume there is scarcely a Pedobaptist to be found, who has clearly worked his way through, and devised and entered upon a system of practice with which he is fully satisfied. If the real truth were told, the conces

sion would often be made, that while they readily bring their children into the church as members, they do not know what to do with them after they are in.

A

And these embarrassments will remain so long as another sort of membership is plead for than that which is constituted by professing the faith of Christ, and voluntarily joining the society of Christians; and so long as another sort of church discipline is attempted to be enforced than that which was instituted by Christ for such as profess to be his disciples; or, in other words, so long as infants are baptized upon the faith of their parents.

The adoption of the plan of infant church membership under the gospel is attended with another difficulty, viz: it naturally leads to the membership of the wife upon the faith of her husband, as well as of the children: for in the Jewish church, the membership of the former was as fully determined as that of the latter. The husband, if a native Jew, was in the church with his whole family. If a proselyte, he entered with his whole family, wife, children and servants. This is too evident to be denied. If, therefore, the membership of the children continues for the father's sake, that of the wife must continue also; and, hence, the latter must be baptized, as well as the children, upon her husband's faith. The consequence is unavoidable. This, therefore, tends further to show the inconsistency complained of, and the falsity of the argument before us, which, if it proves any thing, proves altogether too much; and, consequently, proves nothing.

12

CHAPTER XV.

Containing additional evidence that there is such a change in the constitution of the church under the gosper as excludes the membership of infants.

THE Church membership of infants under the present dispensation is not held by all Pedobaptists, as before bad. and hence such as do not hold to it must admit of the very change now plead for, seeing they were, evidently, members of the Jewish church.

But the majority of this denomination maintain that their membership is still retained, and we are boldly challenged to make it appear that it has ever been set aside.

Much has already been advanced in proof of the discontinuance of infant membership; and much more might be advanced, were it not for protracting this discussion too far. I must be contented with citing and commenting on a few more passages, and referring to others.

The first I shall notice is Isaiah iv. 2, 3, 4 : "In that day. shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem ; · when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgement, and by the spirit of burning."

These words manifestly refer to the times of the Messiah, and denote such a change in the church, here figuratively called Zion and Jerusalem, as excludes the membership of infants, as such. The clause," them that are escaped of Israel," denote "them that are escaped from the corruptions that are in the world, through the knowledge of the Lord and Saviour." They plainly intimate that the Messiah's kingdom should consist of a select company-the redeemed of the Lord. This is expressed still plaiber by the clause "he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one