sin,— but a habit, continually receiving accessions of growth throughout life. (Institt. 3, 3, 9. 4, 16, 31.) So other writers of his school consider actual (as opposed to initial) regeneration to extend over the whole of life. (See above, p. 151). Regeneration is thus confounded with sanctification, nor can any peculiar property be pointed out, which is in this system left to regeneration as distinct from sanctification. And so Calvin's theory, that under both dispensations regeneration was imparted, (and that by means of the covenant, which was sealed by Baptism, or circumcision,) becomes correct, since sanctification was so imparted: but thereby also all the mysterious character of Baptism is effaced, and its working brought down to a matter of experiment and human reasoning.
Calvin, as was said, repeats elsewhere this equality of Circumcision and Baptism, and that in the strongest terms. "We may not ascribe to our Baptism more than the Apostle ascribes to circumcision, when he calls it 'the seal of the righteousness of faith.' Whatever then is set forth to us now in the Sacraments, that the Jews also received in theirs,—Christ, namely, with His spiritual riches. Whatever power ours have, that they felt in theirs, namely, that they were seals of the Divine good-will towards them, to the hope of eternal salvation." (Institt. 4. 14. 23) He admits ('concedimus') indeed, that they so far differ, that "whereas both attest that the Fatherly good-will of God in Christ, and the grace of the Holy Spirit are offered to us, ours do so more plainly and fully. In both Christ is set forth; but in these more largely and fully, according to the general difference of the Old and New Testament." (Ib. § ult.) What language this for a Christian, to concede that his Saviour's Sacraments set Him forth more clearly than the rites of the Old Testament!
Note (L), page 132.
The several indications of the Reformed theory of the Sacraments are, 1st. The comparison of them, and assertion of their equality, with the signs of the Old Testament. 2d.—with the written word, as being a means of grace of the like kind. 3d. The mention of contemplation, our faith being kindled by the sight of them, and the like. 4th. Their being memorials, whereby God retains and renews the memory of His benefits shown to man. 5th. Their being the means of consecrating, setting apart, a peculiar people, and showing what He required of them. 6th. That God operates in, not by, or through His ordinance. 7th. The mention of the elect, as alone partaking of them. 8th. Denial of the value of the words of consecration. 9th. Rejection of the idea of the Sacraments being bound, enclosed, &c. in the signs. 10th. Participation of Christ in and out of the Sacraments altogether the same. 11th. Ground of Baptism of Infants, that they are
