These Sections teach —

476 CONFESSION OF FAirH.

1st. That grace and salvation are not so inseparably united to baptism that only the baptized are saved, or that all the baptized are saved.

2d. That, nevertheless, it is a great sin to contemn or neglect this ordinance, for that its observance is commanded, and, in the right use of it, the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost to such (whether of age or infants) as the grace belongeth unto.

3d. That the efficacy of baptism, even in cases in which the grace signified is really conveyed, is not tied down to the moment of time wherein the sacrament is administered, but is conveyed to the recipient according to the counsel of God^s own will, in his appointed time.

4th. The sacrament of baptism is to be administered but once to any person.

The ground taken here is intermediate between two opposite extremes — (1.) The extreme held by Papists and Ritualists of baptismal regeneration, (a.) This is not taught in Scripture. The language relied upon to prove it (John iii. 5 ; Acts ii. 38) is easily explained, on the principle that, in virtue of the sacramental union between the sign and the grace signified, what is true of the one is metaphorically predicated of the other. There is nothing said of the efficacy of baptism which is not likewise said of the efficacy of the truth. James i. 18; John xvii. 19 ; Pet. i. 23. But the mere hearing of the truth saves no one. (b.) Baptism cannot be the only or ordinary means of regeneration, because faith and repentance are the fruits of regeneration, but the prerequisites of baptism. Acts ii. 38 ; viii. 37 ; xi. 47. 'c.) Universal experience in Romanist and Ritualistic

communities prove that the baptized are not generally regenerated. Our Saviour says, " By their fruits ye shall know them." Matt. vii. 20.

(2.) Our Standards oppose the other extreme, that baptism is a mere sign of grace and badge of Christian profession. Their doctrine is —

(a.) That baptism does not only signify, but really and truly seal and convey, grace to those to whom it belongs according to covenant — that is, to the elect.

(6.) But that this actual conveyance of the grace sealed is not tied to the moment in which the sacrament is administered, but is made according to the precise provisions as to time and circumstance predetermined in the eternal covenant of grace. So property may be sealed and conveyed in a deed to a minor, but the minor may not actually enter into the fruition of it until such time and upon such conditions as are predetermined in his father's will.

(c.) The efficacy of the sacrament is not due to any spiritual or magical quality communicated to the water.

{d.) But this efficacy does result (1) from the moral power of the truth which the rite symbolizes. (2.) From the fact that it is a seal of the covenant of grace, and a legal form of investing those persons embraced in the covenant with the graces promised therein. (3.) From the personal presence and sovereignly gracious operation of the Holy Spirit, who uses the sacrament as his instrument and medium.

(e.) That through these channels the grace signified is really conveyed to the persons to whom, according to the divine counsel, it truly belongs, yet this grace and the influences of the Holy Ghost are not so tied to the

sacramsnt that they are never, or even infrequently, conveyed in any other way. The very grace conveyed by the sacrament must be possessed by the adult as a prerequisite to baptism, and is often subsequently experi* enced through other channels.

(/.) Hence the necessity for being baptized arises (1) from the divine command. Obedience is of course necessary where there is knowledge. (2.) It is the proper and only efficient method of making a profession of faith and allegiance to Christ. (3.) It is eminently helpful as a means of grace.

That baptism is never to be administered more than once to any person appears (1) from the symbolical significance of the rite. It signifies spiritual regenertion — the inauguration of the divine life. Of coui-se it can have but one commencement. (2.) It is the rite of initiation into the Christian Church, and as there is no provision made for getting out of the Church when once in, so there is no provision made for coming in more than once. (3.) The apostles baptized each individual but once.

This section, in the first place, AflSrms that baptism is a sacrament of the New lestament, instituted by Christ, and to be continued in his Church until the end of the world; and, secondly,' Declares the ends of baptism.

I. Baptism is a sacrament of the New Testament, insti284} CONFESSION OF FAITH. [|CHAP. XXVIII.

tuted by Christ. John, the harbinger of Christ, was the first Avho administered baptism by divine authority. The Lord " sent him to baptize with water;" and " there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." — John i. 33; Mark i. 4. Jesus, after he entered on his public ministry, employed his apostles to baptize those who came to him ; for " Jesus himself baptized not, but his disciples."— John iv. 2. The baptism of John was a sign of faith in Christ as shortly to be revealed ; Avhereas the baptism of the disciples of Jesus was an expression of faith in him as already come. But baptism was not formally appointed as a perpetual ordinance in the New Testament Church until after the resurrection of Christ, when he gave the following commission to his disciples : " Go ye, therefore, and teach," or make disciples of, " all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you : and, lo, I am with you alway, even unto the end of the world." — Matt, xxviii. 19, 20. These words not Only contain an express institution of baptism, but also a plain intimation of the will of Christ that this ordinance should be continued in the Church in all succeeding ages; for he promised to be with his disciples in executing his commission, not only to the end of that age, but " to the end of the world." Baptism has, accordingly, continued to be practised by all sects of Christians, with the exception of the Quakers. It appears to them that, as it is the distinguishing character of the gospel to be the dispensation of the Spirit, the baptism of water was only a temporary institution, and is now superseded by the baptism of the Spirit. But it cannot be questioned, that the apostles did use the baptism of water after the dispensation of the Spirit had commenced. The Apostle Peter makes a distinction between being baptized in the name of Christ and receiving the Holy Ghost j and he actually dispensed baptism to those who had previously received the Holy Ghost. — Acts ii. 38, x. 47. It appears, therefore, to have been the judgment of Peter, that the baptism of the Spirit does not supercede the baptism of water.

II. This section declares the ends of baptism: — 1. It is a solemn admission of the party baptized into the visible Church, and to all its privileges. " It supposes the party to have a right to these privileges before, and does not iiiiake them members of the visible Church, but admits them solemnly thereto. And therefore it is neither to be called nor

SECT 2.] OF BAPTISM. 285

accounted christening — that is, making them Christians: for the infants of believing parents are born within the covenant, and so are Christians and visible Church members ; and by baptism this right of theirs is acknowledged, and they are solemnly admitted to the privileges of Church membership." * 2. It is a sign and seal of the covenant of grace, and of the benefits of that covenant. These benefits are, ingrafting into Christ, or union with him ; the remission of sins by virtue of the blood of Christ ; and regeneration by the Spirit of Christ. It is not intended that remission of sins and reI generation are inseparably connected with baptism; for our Confession, in a subsequent section, expressly guards against the opinion *' that all that are baptized are undoubtedly regenerated." 3. It is a sign and seal of the party baptized being devoted to God, and engaged to walk in newness of life. Baptism is a dedicating ordinance, in which the party baptized is solemnly given up to God to be his and for him, now, wholly, and for ever. He is, as it were, enlisted under Christ's banner, to fight against the devil, the world, and the flesh. He is bound to renounce every other lord and master, and to " serve God in holiness and righteousness all the days of his life."

! Section II. — The outward element to be used in this sacrament is water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gosnel, lawfully called tbereunto.^

9 Matt. iii. 11. John i. 33. Matt, xxviii. 19, 20 EXPOSITION.

This section embraces the following points: — l.That the )utward element to be used in the sacrament of baptism is kvater. This outward sign represents the blood and Spirit of I!hrist — Rev. i, 5; Tit. iii. 5. As water has a cleansing vir- :ue for removing defilements from the body, so the blood )f Christ removes the guilt of sin and cleanses the defiled •onscience, and the Spirit of Christ purifies the soul from the )ollution of sin. 2. That baptism is to be administered in he name of the Father, and of the Son, and of the Holy ""host. To be baptized hi the name of the Father, and of the 5on, and of the Holy Ghost, signifies that we are baptized )y the authority of the persons of the Holy Trinity; that ve are baptized into the faith and profession of the blessed .Vinity ; and that we are solemnly devoted to the service * Boston's Complete Body of Divinity, vol. iii., p. 307.

286 CONFESSION OF FAITH. [cHAP. XXVIII.

of these divine persons. 3. That baptism is to be dispensed by a lawfully ordained minister of the gospel. They only have authority to administer baptism who have received a commission from Christ to preach the gospel. — Matt, xxviii. 19. We have no account of any one dispensing the ordinance in the primitive Church, but such as were called, either ordinarily or extraordinarily, to the work of the ministry. It is the unfounded opinion that baptism is absolutely necessary to salvation, that has led the Church of Rome to permit this rite to be performed by laymen and women in cases of urgent necessity.