7. What proofs can you adduce that the internal benefits of Sacraments are not absolute, and independent of the previous state of the mind?
First, because we have no warrant either in Scripture, or in the reason of things, to think so; and, secondly, because, if they were so, no one could eat and drink in the Lord’s Supper to their own condemnation, which St. Paul affirms is the case with those who eat and drink unworthily. (1. Cor. xi. 29. Acts viii. 13, 20–23.)
8. But though this is the case in the Lord’s Supper, are not the benefits of Baptism absolute and unconditional?
No: repentance and faith in our Lord Jesus Christ are indispensably necessary in all cases previously to any saving benefits being derived from the use of this sacrament. Repentance and faith, however, though previously necessary, are in nowise the meritorious and procuring cause of these benefits; they form only a preparatory and necessary meetness for a due reception of them.
9. But are not infants, although incapable of either repentance or faith, invariably regenerated, renewed, and sanctified in and by this sacrament?
All that are baptized are said to be regenerated, because the outward ordinance is a sign or emblem of “spiritual regeneration.” And nothing is more common, both in Scripture and in ancient writings, than the use of a term which only denotes the sign for the thing signified. And in the judgment of Christian charity, in all cases when this sacrament is rightly received, and the after conduct corresponds with the professions therein made, we may conclude that they partake, as of the sign, so also of the thing signified.
10. What do you understand by the sacrament being “rightly received”?
The sacrament is rightly received in infant baptism, when the parents and sponsors have just scriptural views of its nature and design, and present children to be baptized in obedience to the authority of God; simply, humbly, and sincerely depending upon his unmerited grace and favour in Christ Jesus; and are truly desirous that the child so presented by them, may become “the faithful soldier and servant of the Lord Jesus Christ;” and when the sponsors themselves exercise repentance, whereby “they forsake sin, and faith, whereby they stedfastly believe the promises of God made to them in that sacrament.” In all such cases we have “a presumptive certainty” that spiritual regeneration commences in the ordinance; for then it is “rightly received.”
11. What is the best after proof of this?
The best after proof which children can give of this is, the fulfilment of those promises and engagements made for them by their sponsors in their baptism.