Page:Tracts for the Times Vol 2.djvu/335

Rh These are only so many several ways of saying the same thing, viz. that we derive every thing,—forgiveness of sins, regeneration, sanctification, adoption, strengthening and refreshing,—directly from God, not through the medium of the Sacraments, (for to the Sacraments themselves, except as so many channels from, no one would attribute any efficacy,) that the Sacraments are only means of exhibiting to us promises, and disposing as to believe them. Infant Baptism, according to this theory, could manifestly convey nothing to the child; and so Calvin makes its main use to be, a solace to the parent, as assuring them that their child is within the Covenant (which yet one hardly sees how, since if not elect, it was not within the Covenant, nor did its election depend upon the faith of the parent): of the child he says only that it derives "some little benefit (nonnihil emolumenti) from its Baptism, in that being engrafted into the body of the Church it is somewhat more recommended to the other members. Thus when it shall grow up it is thereby excited greatly to the earnest desire of worshipping, by whom it had been received as a son, by the solemn symbol of adoption, before it was old enough to acknowledge Him as a Father." These outward motives then are all the spiritual benefits of Infant Baptism: just as persons are wont to speak of the exalted motives held forth by Christianity;—true indeed, but a small portion of the truth; as if the Sacraments or the whole Gospel were so many means of persuading man, impelling man, acting upon man's heart, instead of being "a power of God unto salvation."

Baptism, we are told by these writers, is a moral, not a physical instrument; and if by this it had been meant, that it acts upon our moral powers, this would, of course, have been true, but