The central Presbyterian. [volume] (Richmond, Va.) 1856-1908, 1880-04-07

u0uGtS' are concerned, 60 those who by
faith receive them" This language plain
! ly implies that in the case of infants, bap-
tism is efectttol without faith. How is
it effectual, and what is the effect in the
case of infants? If the efficiency or the
power to produce the effect belongs to
the Spirit then baptism cannot be said to
be effectual. If the efficiency is in the
ordinance, then how, otherwise than er
ope''e operate does it produce the effect {?
But more
The language of our Book certainly
conveys the idea that the administration
of baptism and regeneration are ordina-
rlly cotemporaneous, and that instances
OF regeneration separated from the ordi-
nance are exceptions to the general rule
Grace and salvation are not anSepaya5lv
annexed unto baptism, and its efficacy is
not tied to that moment of time wherein
it is administered, get notwithstanding
by the right use of this ordinance the
grace promised is not only offered but
really exhibited and conferred by the
Holy Ghost to such whether of age or
lnfants) as that grace belongeth unto a"
Con, OF Faith, chap. %, sec. 5 and g.
Regeneration and baptism are thus so
colncldent in time that the outward and
sensible sign, when used according to
Christ S appointment, signifies an inward
and spiritual grace so attests the
migrating of the subject of baptism into
Christ. Now there is a difference we
know between affirming that baptism and
regeneration are ordinarily cotemporane-
Gus, and saying that baptism is the eff
| q If
doctrine OF coincidence in time is very
apt to leave the impression of mystical
connection, and it is so near akin to bap-
tlsmal regeneration that many will fail
to distinguish them, and being taught to
connect the two by some,unexplainedt tie,
will soon drift into the Romish ca opere
operate theory Of physical energy in the
sacrament. We can understand that God
might sovereignty tie baptism and regen-
Grafton together ordinarily without any
further connection than that of simple
sequence, and if there is Thus saith the
Lord for this doctrine Of conjunction we
will accept it, otherwise we reject it as
dangerous. We do not say that regen-
GRAFTON never takes place at the moment
OF baptism. All that we say is that God
has SAID nothing about it, and we knooO
nothing about it. Let no man Join to-
gether what God hath put asunder.
z. Baptism and circumcision are only
different forms of the same ordinance.
and whatever is true of one is true of the
other, save as the one or the other was
extended or limited by the abolition or
existence of sexual distinction, and the
theocratic form of the Church. But now
who will pretend that circumcision in the
case OF either an infant or a proselyte re-
celyed upon profession of faith signifed
and sealed-that is attested his regenera-
ton by the Spirit, migrating into Christ
and partaking of the benefits of the COW
enant OF grace? Who does not know that
CIRCUMCISION was so far from ordinarily
signifying an inward grace that the dis
junction of the two was the general rule
under the Old Testament dispensation
and that the Church was crowded with
those who had the sign of the Abrahamic
covenant, and so were properly called
Gods people, and yet were utterly des-
tltute OF any inward grace and all appa-
rent connection with and participation in
the benefits Of the covenant of grace
3. This theory of our standards is lust
ly liable to the objection vigorously
pressed by Daptists, to wit If baptism is
sign and seal of regeneration by the
Spirit and migrating into Christ then in
multitude of cases this divine ordinance
attests what is not true. 1t is no answer
to this objection to say "That the attes-
tation of the sacramental seal is to be
limited or extended by the state of the
receiver, and so when applied to the be-
lever or unbeliever, to the elect or rep
rebate, it certifes absolute truth for ac
cording to this the ordinance is nose of
wax, and made to certify something or
nothing, attest one state or totally diff
. ferent, whereas the theory claims that it
certifes that all to whom it is applied
are regenerated and ingrafted into Christ
1t is requiring too much when we are
asked to believe that divine ordinance
was instituted to do such diverse and in
consistent service, and that when it is
administered on one utterly in the dark.
whether it certifes. that the subject is
believer or an unbelever The doctrine
of this paper, as will presently appear,
is not liable to this objection.
a. Baptism is not the sign and seal of
the covenant of grace What is the GOV
enant Of grace? 1t is that eternal cove
IL