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 affirms — 1. That baptism is not of such absolute necessity to salvation, that none can be saved without it. God has not made baptism and faith equally necessary. — Mark xvi. 16. The penitent thief was saved without being baptized. But baptism is an instituted means of salvation, and the contempt of it must be a great sin on the part of the parents, though the neglect cannot be ascribed to the child before he arrives at maturity, and cannot, therefore, involve him in the guilt. 2. That baptism is not regeneration, nor are all who are baptized undoubtedly regenerated. That the baptism of water is regeneration, and that every person duly baptized is born again, is the doctrine of the Church of Rome; and this doctrine has been embraced by many in Protestant Churches, and receives too much countenance from the Liturgy of the Church of England. It is a very dangerous doctrine; and that it has no warrant from Scripture appears from the case of Simon Magus, who after baptism remained " in the gall of bitterness, and in the bond of iniquity." — Acts viii. 13, 23. Paul, writing to the Corinthians, says : " I thank God that I baptized none of you, but Crispus and Gains." But if baptism be regeneration, his meaning must be : "I thank God that I regenerated none of you." And could Paul really give thanks to God on this account ? How absurd the idea! " Christ," says he, "sent me not to baptize." But can it be thought that Christ did not send the chief of the apostles to promote the great work of regeneration ? Unquestionably Paul made a great difference between baptism and regeneration.