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.

1. Tlie efficacy of baptism is not confined to the moment of administration; but though not effectual at the time it is

292 CONFESSION OF FAITH. QcHAP. XXIX.

administered, it may afterwards be effectual, through the working of the Spirit. — John iii. 5, 8.

2. Baptism is not to be administered to any person oftener than once. This is plain from the nature of the ordinance. It is a solemn admission of the person baptized as a member of the visible Church; and though those that "walk disorderly" are to be cast out, yet there is no hint in Scripture that, when re-admitted, they are to be baptized again. The thing signified by baptism cannot be repeated, and the engagements come under can never be disannulled.

It may be remarked, that the naming of the baptized person is no part of this institution. The custom of publishing the child's name at baptism probably arose from the practice of the Jews at their circumcision. — Luke i. 59-63. It belongs to the parent to give a name to his child, and this may be done before baptism. There may be a propriety in publishing the name of the person baptized, who is then admitted a member of the visible Church; but this is by no means essential to baptism, nor even any part of the ordinance.

We ought to improve our baptism, especially when we are present at the administration of it to others, " by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein ; by being humbled for our sinful defilement, our falling short of, and walking contrary to, the grace of baptism, and our engagements ; by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament ; by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin and quickening of grace ; and by endeavouring to live by faith, to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ, and to walk in brotherly love, as being baptized by the same Spirit into one body." *