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ON BAPTISM.

BY THE REV. HUGH RALPH, LL.D., Minister of the Scotch Church, Oldham Street, Liverpool.

We can conceive of a parent, who duly estimates the importance of being interested in the blessings of the Gospel, looking with some anxiety into the charter which conveys them to himself, to see whether there be any provision of a similar nature for his children, in so far as, in their circumstances, these blessings can be made available to them. He loves these children as a part of himself. He eagerly arranges their condition in the world-would have them embark prosperously trembles at the perils to which the comforts he may leave them may be exposed-and solicitously seeks to promote their worldly interests in every way in his power. He knows, however, that they must go down to the grave as he is about to go, and he would part from them with the hope of meeting again in circumstances where there is no alloy from present trouble or the prospect of separation.

And while thus anxious that his children and he should be one in spiritual privileges, he finds in the constitution of society on earth, much to encourage him that this will be the case. They inherit, whether they will or not, his fallen nature, his sickly frame, his peculiar propensities, his abilities, and his image. Until an age at which they are capable of acting for themselves, and become responsible for their conduct, they make a portion of his household, and, as it were, refer all demands on them, whether of an ordinary or moral kind, to him, who answers for their delinquencies and debts. This arrangement, he perceives, is not artificial. It arises out of the very nature of things. He looks upon it as emanating from the Almighty. And so regarding it, he naturally concludes it probable there will be a similar arrangement with reference to higher blessings, and, therefore, he comes to the Word of God actually with an expectation that, in some way or other, the covenant of grace will have provisions for his offspring as well as himself.

All this, we say, is quite natural; and, we believe, had there not been a single sentence in the VOL. II.

PRICE 14d.

Scriptures to encourage the belief that children might be part of the visible Church as well as adults, we should have had thousands of professing Christians who would have reasoned on the probability of it, or wondered how a constitution should obtain in temporal, which did not obtain in spiritual things,—a constitution so completely in accordance with nature's first and undying and, in this case, pure motions.

Now, what every Christian parent desires, and, from the very constitution of man, expects, he finds in the Word of God. There is apparent here, as there is apparent around us, a regard to the peculiar relation in which children stand to parents. They, too, are included in the terms of a covenant that guarantees spiritual blessings, and we perceive, in the arrangements of grace, nature's emotions listened to, and a parent's yearnings receiving the most complete satisfaction in promises that open out their large and rich treasures even on children.

But how can this be? The circumstances of children, with reference to temporal blessings, are very different from those with reference to spiritual blessings. The latter become ours, not by inheritance, but by a personal act on our part; and how, therefore, can individuals, who seem to be incapable of spiritual functions, become partakers of them?

Now, we are not going to enter into the question, how far infants may be capable of putting forth acts which are of a spiritual kind, as we can never arrive at any conclusion sufficiently well founded to allow of reasoning from it, though we conceive it were difficult to prove the negative on this point; and besides, the proof would come with an ill grace from those who, though they would deny infants an external rite, nevertheless, are not prepared to maintain they may not receive the blessings it represents.

We assume rather the popular belief on this point to be the true one, which is, that infants may be among the number of those who are interested in the blood of Christ, though the mode be not defined; and leaving the question, in what cases regeneration may take place, quite undecided, and indeed every metaphysical point on this dark subject, all we argue for is, the comfortable truth that, in so far as their circumstances admit of it,

they are considered one with the parent in the | to events occurring at present, the Christian covenant of grace.

parent be thus comfortable, in reference to the highest interests of his child, he will soon be painfully convinced, should he not have already abstractly concluded, that regeneration is not necessarily united to baptism, that there are such persons as baptized infidels, that a baptized child will sometimes spend a youth of folly, and only be wise

Now, still farther to illustrate how grace is in harmony with the constitution of nature, and to complete the evidence necessary to establish the position, that the lawful desire and expectation of a Christian parent is as fully answered as, under the circumstances, it can be, we observe, that the advantages of the ordinance of baptism are prospective as well as immediate, and that it contains within itself obligations that go as far as they can to secure that inward faith and repentance which are necessary to acceptableness with God.

Whether they be capable of spiritual acts, or whether, to the exclusion of a personal faith, that of their parents stands, in some sense, for theirs, or in whatever sense we view similar questions, thus much we know, they are incapable of that profession of faith which seems to be necessary to the completion of discipleship. With-in old age, and sometimes never be wise at all; and out, therefore, entering into questions of no that even the children of eminent believers may be profit, they are in such circumstances, as to lamentably inferior in character and conduct to their require some peculiar administration to recog- parents. However comforted, therefore, for present nize their interest in the covenant of grace. purposes, in giving up his child in baptism, he Under these circumstances, a provision is made requires that his dedication should involve certain in the well known ordinance of baptism, which provisions for the future, in order that it may give precisely meets that incapable condition of the full and permanent relief to the yearnings of his will, in which the infant is. That ordinance is spirit. a pledge of spiritual blessings, indeed, and even where regeneration is not united with it, from whatever cause, places the subject of it in a condition of solemn obligation, in which he was not before. But, however this may be, it beautifully supplies that sort of profession which, in the incapable condition of the infant, we should expect. He cannot himself make a profession of faith in Christ. His parent makes it for him, and yet, in doing so, he observes a rite that all but indicates the personal profession of the child. He who stands at the door of the Church, as it were, to see that none but qualified members enter, requires a profession of faith on the part of the parent, and on this being obtained, puts water on the child, which element is an emblem of whatever is in a believer's creed, and which action goes to declare the child a member of the Church. So that every Christian parent who has come under the baptismal obligations for his infant, if reflecting seriously on the act, as surely he will do, feels, in the observance of it, he has just done all, under the circumstances, possible, to place his infant in the same condition with himself, as to spiritual privileges. On remembering that his child is baptized, he feels as great a relief to the anxieties of nature as, from the condition of the infant, he can feel. And though baptism be not essential to salvation, any more than a sign can be equal to the thing signified, and though we should have some doubts as to the salvation of all dying in infancy, he is well entitled, should he lose his infant, to take comfort from the thought, that he did, by the observance of this ordinance, place him, as it were, in the arms of the Redeemer, with a faith the more lively from his deep interest in the object for which it was professed.

At the moment, then, of giving up his child in baptism, the Christian parent obtains the fulfilment of the strong desire he entertains for its spiritual welfare, and the truth of that expectation which the constitution of society here justifies, in so far as the condition of the case will allow. Thus accordant is the voice of grace with the necessities and pleadings of nature. Thus in harmony is one part of God's arrangements with another.

But though for the present time. and with a view

The meaning and obligations of baptism, indeed, are but little attended to, and by too many is it observed merely in obedience to custom, and to secure earthly advantages. The abuse of it, however, is not the interpretation of its nature, and we recur to that interpretation in its full meaning, as the only evidence how far it has the high character we have assumed belongs to it.

We speak not, at present, of the reasonableness in concluding that whenever a child is dedicated to God with becoming faith, a blessing accompanies. He commands no duty to which he does not annex a privilege, and it may be a question whether, when the latter does not follow, the duty has been performed. He will not falsify his own words, uttered with reference to the admission of infants into the visible Church, at a period at which another rite was observed, and the sentiment contained in which is often repeated throughout the Scriptures, new as well as old, "I will be a God to thy seed.”

But laying aside this point, which is less cognizable by us, is there not a moral force in this ordinance applying both to children and parents, which, as much as can be, entitles it to be viewed as satisfying all that parental affection dictates?

A baptized infant: What meaning is there in that simple and common expression? Born of sinful parents, he has a nature prone to evil, which shews itself so soon as circumstances will allow. United to the first, he requires a union with the second Adam, the Lord from heaven, that he may have his guilt removed, and his corrupt nature sanctified. He is now in every

way, but by a personal profession, which can- | first of promises in the eye of a Christian parent, not be acknowledged to belong to the Redeemer. "I will be a God to thy seed." The seal confirming the deed of conveyance is enstamped on him, and around it are the words, "I am the Lord's."

It is true, the parent makes the profession of faith; and true also, the child may break and trample on the seal, and shew, that though he was within the visible, he never was within the invisible Church. During his nonage, however, his parent is bound to do his duty towards him, and place him where he ought to be, whether he will or not. And seeing he ought to be there, his after-misconduct does not affect the duty.

Even under such circumstances as these, irreligion manifested is, in some sense, apostasy, or a leaving a favoured condition. And should the baptized youth reflect, he will perceive the obligations of early dedication calling on him to exercise personally faith, and repentance, and duty. He will argue he has no choice in the matter, as it were. He will say, my parents, as an authority I dare not gainsay, gave me up to the Redeemer. I have not been living as his disciple. Vows are on me. I dare not draw back, but must exemplify what has been engaged for me. Thus will he reason, and secretly, while compelled to adopt such reasoning, he feels an inward constraint, which his conscience cannot easily put off, and which parents may take advantage of in those softer moods of the soul when a full view of its obligations smites it low, and renders it tender of impression. In short, the force of previous obligation involving the regard due to a parent's superior judgment and fond affection, and the apprehension of a doom of apostasy, strictly speaking, comes in aid of other motives, and is peculiarly fitted, under God, to awaken a desire and efforts to bring out the meaning of baptism in a renewed heart and life, without which it is valueless to its subject.

Children, indeed, have been found, who, in apparently most favourable circumstances, have grown up without God and without hope. The induction, however, has not yet been sufficiently carefully made to warrant a conclusion on this point. They are evidently exceptions to the general rule. And we are unable to say positively, that the means were just those that should have been used.

On the whole, therefore, we feel we are war. ranted in the conclusion, that there is provision in the covenant of grace for the admission of infants, which a Christian parent so much desires, and which all around him leads him to expect. He finds that desire fulfilled, and expectation answered, while his children are in nonage, in his giving them to God by baptism, and in the result of the obligation in awakening the subjects of it to the necessity of personally believing and repenting, and in arousing the parents to take care that these duties are exercised by the child.

BIOGRAPHICAL SKETCH OF
THE REV. HENRY ERSKINE, A. M.,

FORMERLY MINISTER OF CHIRNSIDE.

THIS excellent individual, who is well known as the 1624 at Dryburgh, on the banks of the Tweed. He father of Ralph and Ebenezer Erskine, was born in was one of the youngest of a family consisting of thirty-three children. Notwithstanding the vast expense incurred in rearing such a numerous flock of brothers and sisters, Henry's education was conducted with the utmost care, and after acquiring the elemen

tary branches, he was sent to the University of Edinburgh, where he prosecuted his studies with great success, and obtained the degree of Master of Arts. Having given early proofs of piety, his parents were anxious that, if it accorded with his tastes, he should commence the study of theology. To that interesting he directed the whole energies of his naturally vigorous and vitally important branch of knowledge, accordingly, mind, and after a conscientious examination of the va

rious controverted points which at that period engaged the public attention, he avowed his attachment to the doctrines set forth in the Scots Confession and the Westminster Confession of Faith, and to the Presbyterian forms of discipline, worship, and government.

But along with this, there is a motive operating on the parent. He gave up the infant to God. In so doing, however, he intimated, that he was to follow up that dedication by religious instruction. This alone will give expression to the surrender. His child's powers unfold. He must treat him as a rational being. He now, therefore, reminds Shortly after Mr Erskine had been licensed in conhim of the obligations undergone at a time when nection with the Presbyterians, he received a call to unable to express them. He makes him acquaint-preside over a congregation of that body at Cornhill, a ed with the nature of the vows, unfolds the Chris- village in the parish of Norham in Northumberland. tian religion to him, exemplifies its precepts, and It is uncertain in what year his ordination at Cornhill prays with and for him. And, as if to shew how took place. His son Ebenezer dates it three years only completely means such as these are fitted to fulfil before his ejection, or in 1659, but according to the statements of Wodrow, it would appear to have been in ali a Christian parent desires for his child, a bless1649. His ministry in this place was remarkably suc ing is promised on them: Train up a child in cessful. The people became warmly attached to him, the way in which he should go, that when he is and profited much by his instructions. His loss, thereold he may not depart from it. The dedication, fore, was deeply felt, when, by the act of uniformity, as made by the parent, is no fanatical charm which August 24, 1662, he, in common with two thousand faithful ministers in England, was ejected. operates without his exertion. The subject is a rational and moral one. Impression is made by rational means. And these causes act as the result of a dedication to God, formed in nonage, brought into action in mature age, the fulfilment of that

During his incumbency at Cornhill, Mr Erskine, according to his son Ebenezer, received no salary, and he was advised, after his removal from the place, to apply by petition to the king for "warrant to uplift it." For this purpose he repaired to London, but his

brought it into the house; and having opened the sack, they found it well filled with meal, cheese, and flesh, for the relief of the family. Thus he experienced the accomplishment of the promise, "Bread shall be given him, his water shall be sure; and was mightily encouraged to rely on his heavenly benefactor, in all future straits of a similar description.

suit was denied, unless he would conform to the Esta- | the door." They therefore took it from him, and blished Church. Having conscientious scruples, however, he resolutely resisted this and many other allurements held out to him with the view of persuading him to withdraw his adherence to the principles of non-conformity. While on his way to the metropolis, the ship in which he sailed was obliged, by stress of weather, to put into Harwich, where he had an opportunity of preaching the Gospel, and of enjoying delightful intercourse in private with the religious people of the town. It was a curious circumstance, and, in the providence of God, productive of much spiritual benefit to many, that the ship in which he sailed from London bound for Leith, was also driven into Harwich, and detained there for six weeks. Thus was he again permitted to minister the bread of life to his former friends, who gladly welcomed him, and relieved him from the pecuniary difficulties with which he felt himself embarrassed, in consequence of the king's refusal to grant his petition. So highly did the pious people in Harwich appreciate his services, that they earnestly urged him to return and settle among them as their pastor. This offer, however, he respectfully declined, chiefly by the instigation of Mrs Erskine, who was unwilling to take up her residence at such a distance from her friends and her native country.

While here, he preached generally in his own house, and sometimes in the fields, prosecuting his Master's work as far as he was permitted. Nor did he neglect the precious opportunities for study which his retirement afforded, but made great progress in his acquaintance with the various branches of theology. While thus pursuing his studies, he remained unmolested for some time. At length, however, on Sabbath the 23d of April 1682, Adam Urquhart of Meldrum, with a band of soldiers, forced his way into the house of Mr Erskine, seized him, and conveyed him to prison at Melrose. Next day he was released on bail. But in the course of a few weeks, Meldrum having returned from the west of Scotland, carried Mr Erskine to Jedburgh, where again he found bail for his appearance at Edinburgh on the 12th of May. Though labouring under a severe indisposition, he was compelled to undertake the journey that he might fulfil his engagement. Mr Erskine being now debarred from the exercise of his appearance before a committee of the Privy Council, his ministerial office among his people at Cornhill, Sir George M'Kenzie, the King's Advocate, asked him removed with his family to Dryburgh, where he resided if he was willing to give bond to preach no more at on his brother's estate for nearly eighteen years. An conventicles. His reply was characteristic of the inevent which took place shortly after Mr Erskine had trepid ambassador of a heavenly King,-" My Lord, I taken up his residence at Dryburgh, may be mentioned have my commission from Christ, and though I were as an instance of God's special providence and care over within an hour of my death, I durst not lay it down his persecuted servant. It is here recorded on the at the feet of any mortal man." The Advocate having testimony of a MS." in the Advocates' Library, to reported the matter to the Council, his case was delayed which Mr Frazer seems to have been indebted, for the till the 6th of June. materials of his life of Mr Erskine :

"At one time, in particular, their small store was entirely exhausted. When they had supped in the evening, and the supper was a light one, there remained neither bread, meal, flesh, nor money, in the house. The children, awaking early in the morning, cried for bread. The good man must have felt exceedingly for them; not having a morsel to give, and not knowing where he was to find a breakfast, either for the parents or the children. But his faith did not fail, and his mental tranquillity remained undisturbed. With his usual cheerfulness, he did what he could to entertain the children, and to encourage the sorrowing mother and himself to depend on that gracious Providence, which feeds the young ravens, when they cry for food. It is even stated that he took a musical instrument, the citren or guitar, with which he sometimes recreated hirnself, and began to divert them with a tune. As Mr Veitch expresses it, he played and wept alternately; he being in one apartment and they in another. While he was thus engaged, they heard the sound of a horse's foot, coming along by the side of the house, and immediately a country-fellow knocked hard at the door, and called for some one to help him off with his load. Being asked whence he had come, and what was his errand, he informed them that he came from the Lady Reburn with some provisions for Mr Erskine. They told him he must be mistaken; and that it was more likely to be for Mr Erskine of Shielfield, in the same place. He replied, No: he knew what he said, and he was not such a sot as they took him to be; he was sent to Mr Henry Erskine. "Come," he concluded, "help me off with my load, or else I will throw it down at

This MS., which we have carefully consulted in preparing this brief Sketch, may be found among the Wodrow Manuscripts: MSS. lxxv. Rob. iii. 4. 17. No. 14. It bears the title, "Abbreviat of the Life and Sufferings of Mr Henry Erskine, by his Son." The MS, which succeeds it in the Volume, No. 15, contains the above and other remarkable providences in the life of Mr Erskine, by his cotemporary Mr Veitch.

On

On the day appointed he was summoned before the council, and a libel being read, charging him with preaching at conventicles, and with disorderly baptizing and marrying, Chancellor Haddow Gordon asked him what he had to say to the libel. He answered that he denied the whole, adding that it was well known to all who lived about him that from September 1681 to February 1682, the Lord's hand was laid so heavily upon him that he was disabled from bowing the knee before God in his family, or even from craving God's blessing at his meals, and that since that time he had been incapacitated for the discharge of his ministerial work. The Chancellor then inquired whether he would depone that he had not preached, baptized, or married, from September till June, but he replied that he was not free to give his oath for the whole of that time.

was

In the course of his trial nothing was proven against him, but, with the utmost injustice, sentence pronounced, ordaining him to pay a fine of five thousand merks, to go to the Tolbooth of Edinburgh that night, and be conveyed from thence to the Bass, and to remain there until the fine was paid, and a bond was given that he should preach no more. To prevent, if possible, his going to the Bass, he gave in a petition that afternoon to the council, desiring that the sentence might be commuted, and liberty granted him to leave Scotland, and promising to find security that he would actually do so. Through the interest of friends this favour was granted, and, accordingly, on the 14th of June, Mr Erskine's nephew, John Brown of Park, bound himself in a bond of five thousand merks, that his uncle should, within fourteen days, quit the country, never to return without liberty granted. That same day, therefore, he was released from prison.

Having prepared himself for his journey, and taken farewell of his friends, of his wife and children, he set out, like Abraham of old, "not knowing whither he went." He first directed his steps towards the north of England, and, at length settled at Parkridge, about

ten miles from Carlisle. Here he remained, along with his wife and family, for more than two years. Towards the close of 1684, or the beginning of 1685, he accepted a kind invitation, from Mr Gray of Preston, to reside at Monilaws, a village about two miles from Cornhill. He had not been there many months, however, before he was dragged from his peaceful retirement and carried to Wooler. Next day they brought him to Colonel Struthers at Fowberrie, who told him that, in compliance with an order from the king, he must go to Sir John Fenwick at Newcastle. That night he was sent back to Wooler, where he had the happiness to meet with the Rev. Luke Ogle, who had been ejected from Berwick. On Saturday, July 4th, they were conveyed on horseback, under a guard of nine soldiers, to Eglingham, to the house of a justice of peace. Here they remained till Monday the 6th, when, although both Mr Erskine and Mr Ogle were seized with a sudden and severe illness, they were rudely and cruelly hurried away to Newcastle. On reaching the town Sir John Fenwick ordered them to prison, and took from them their horses, which he never afterwards restored.

In prison Mr Erskine's sickness increased to such an extent, that the prisoners entreated the jailor to give him liberty for a few days. This request being granted, he was received into the house of a Mrs Mann, who treated him with the utmost kindness and attention, while she refused to accept of the slightest remuneration. After having spent fourteen days under the roof of this excellent Christian woman, he voluntarily returned to prison, but on the 22d of July, he and Mr Ogle were set at liberty in terms of the act of indemnity. On leaving the prison a contribution was kindly made among his fellow-prisoners to defray the expenses of his journey home.

On his return to the bosom of his family, Mr Erskine continued to preach the Gospel at Monilaws for two years longer. At length, after the proclamation of King James, granting indulgence to the Presbyterians, he was invited by a number of pious people belonging to that persuasion in Whitsom and its neighbourhood to become their pastor. He accepted, and on September 1, 1687, he removed with his family to Rivelaw, where his people erected a meeting-house. Here he continued to labour with great fidelity and acceptance till the Revolution in 1688. It was while exercising his ministry at Whitsom, that he was honoured in being the instrument of the conversion of the celebrated Thomas Boston of Ettrick.

Shortly after the Revolution, Mr Erskine received a call to the parish of Chirnside, where he officiated faithfully and zealously during the remainder of his life. His ministry in this parish was limited to a few years, but even this period, brief though it was, sufficed to show, that he was "a workman who needed not to be ashamed, rightly dividing the word of truth." He laboured both publicly and privately as one who knew that he must ere long render an account.

His last illness, which was a fever, terminated his life in a fortnight. Anticipating the approach of death, he caused his family to be brought, and those of them who were within reach having obeyed the summons, he exhorted them, as a dying man, to choose "the good part," assuring them that as he had never repented, so he did not then in his dying hour repent, of the sufferings he had endured in the cause of truth and righteI know," he said, "that I am going to heaven, and if you follow my footsteps, you and I shall have a happy meeting there ere long.' Having, like the dying patriarch, pronounced upon them his parting blessing, he commended his wife and family to the care of his God and Father, and closed his eyes in death on the 10th of August 1696, in the seventy-second year of his age. He left behind him several children, two

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of whom, Ebenezer and Ralph, were long faithful and devoted ministers, the one at Portmoak and the other at Dunfermline. Many years, however, after the decease of their father, both of them became famous as leaders of the Secession which took place about a hundred years ago from the Church of Scotland.

THE PILGRIM FATHERS AND THEIR
DESCENDANTS.

BY AN AMERICAN.
COMMUNICATED BY D. D. SCOTT, Esq.
No. IV.

IN the preceding papers I have given an account of the causes which have operated, with more or less efficiency, to introduce and promote the doctrines of Unitarianism and of universal salvation in New England. It only remains that I should trace, as briefly as possible, the progress of these heresies, and take a summary view of the present state of religion in the whole country.

It was not till more than one hundred years after the first colonies were planted in New England that any considerable departures from the orthodox faith of the congregational churches appeared. About the year 1740 or 1745, it began to be suspected that some of the clergy of Boston had become Arminian. But I do not think that there is any evidence which could establish the fact that any minister, besides the Rev. Dr Chauncy, had adopted these sentiments at that period, though it is more than probable that several had become not only Arminian, but also semi-Pelagian, before the death of Dr Chauncy, which occurred in 1787. It will be remembered that it has already been stated that that distinguished man was a great opponent of the Rev. Mr Whitefield, and of the revival which occurred in 1740-1745. He became not only an Arminian of the lowest stamp before his death, but also a believer and a strenuous advocate of the doctrine of universal salvation.

The Rev. Dr Freeman, pastor of the Episcopal church called King's Chapel, avowed the doctrines of Unitarianism before 1790. At that time, or soon afterwards, there is reason to believe that the greater part of the congregational ministers of Boston became affected by this heresy. But there was no avowal of it, on their part, until a much later day. Meanwhile, by the circulation of the writings of Priestly, Belsham, and Lindsey, and other distinguished English Unitarian authors, the heresy became more widely diffused. About the year 1804, the Rev. Mr Sherman, in Connecticut, and in 1810, the Rev. Mr Abbot, in the same State, avowed Unitarianism. About the same time, the Rev. Messrs Noah and Thomas Worcester, of New Hampshire, avowed a sort of Arianism. But a full development of the progress which heresy had made did not take place until several years afterwards. This occurred in 1815, and was occasioned by the republication, in Boston, of a chapter contained in Belsham's Life of Lindsey, in which an account was given of Mr Lindsey's correspondence with certain congregational ministers and laymen of Boston, who, in their correspondence, avowed their Unitarian sentiments, and informed their English correspondent of the progress which these doctrines had secretly made among the ministers of Boston and its vicinity.

The publication of these letters made much noise. There was no longer room for concealment of their sentiments. Accordingly, several of the ministers of Boston did not hesitate longer to declare them. Then began a controversy between some of the leading ministers in that city and its vicinity, including the Rev. Drs Worcester, Woods, and Professor Stuart, on the side of evangelical truth, and the Rev. Drs Ware and Chan

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