Simply as _means_ of grace, and not as _necessarily_ conveying any
internal benefit to the soul: for no such benefit is, or can be,
derived from them, unless the mind be previously prepared to partake of
them as God has willed and commanded.
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.