lowest measure of grace possessed by those who are 〃born again。〃 There
are real and true Christians who are only 〃babes〃 in spiritual
attainments； and there are others who are 〃strong；〃 and vigorous； and
able to do great things for Christ （1 John 2：12…14）。 The Scripture
speaks of little faith and great faith； of little strength and great
strength。 One thing only is certain；every regenerate person has more
or less the marks of regeneration； and he who has none of them is not
born again （Matt。 14：31； 15：28； Rev。 3：8； Rom。 15：1）。
6。 But are not all baptized persons regenerate； and does not
regeneration always acpany baptism
Certainly not。 Myriads of baptized persons have not a single Scriptural
mark of regeneration about them； and never had in their lives。 They
know nothing whatever of 〃a death unto sin； and a new birth unto
righteousness。〃 On the contrary； they too often live in sin； and are
enemies of all righteousness。 To say that such persons are 〃regenerate〃
on account of their baptism； is to say that which seems flatly contrary
to the First Epistle of St。 John。 The Church Catechism says that
baptism contains two parts；the outward and visible sign； and the
inward and spiritual grace But the Catechism nowhere says that the sign
and the grace always go together。
7。 But does not the Baptismal Service of the Church Prayer Book say of
every baptized child； 〃This child is regenerate；〃 and does it not tell
us to thank God that it hath 〃pleased Him to regenerate the infant〃？
What can this mean？ How can it be explained？
The Baptismal Service uses these expressions in the charitable
supposition that those who use the Service； and bring their children to
be baptized； are really what they profess to be。 As Bishop Carleton
says； 〃All this is the charity of the Church； and what more can you
make of it？〃 As Bishop Downame says； 〃We are to distinguish between the
judgment of charity and the judgment of certainty。〃
8。 But is this explanation of the language of the Baptismal Service
honest； natural； and just？ Is it the real meaning which ought to be put
on the words？
It is the only meaning which is consistent with the whole spirit of the
Prayer Book。 From first to last the Prayer Book charitably assumes that
all who use it are real； thorough Christians。 This is the only sense in
which the Burial Service can be interpreted。 This is the only sense in
which we can teach children the Church Catechism。 We bid them say； 〃The
Holy Ghost sanctifieth me and all the elect people of God。〃 Yet no man
in his senses would say that all children who say the Catechism are
really 〃sanctified〃 or really 〃elect；〃 because they use these words。
9。 But ought we not to believe that all who use Christ's ordinances
receive a blessing as a matter of course？
Certainly not。 The benefit of Christ's ordinances depends entirely on
the spirit and manner in which they are used。 The Scripture expressly
says that a man may receive the Lord's Supper 〃unworthily；〃 and eat and
drink 〃to his own condemnation。〃 The Articles of the Church of England
declare that in such only as receive sacraments 〃rightly； worthily； and
with faith；〃 they have a wholesome effect and operation。 They do not
convey grace as a matter of course； 〃ex opere operato；〃 in the same way
that a medicine acts on the body。 The famous Hooker teaches that 〃all
receive not the grace of God which receive the sacraments of His
grace。〃 To maintain that every child who is baptized with water is at
once regenerated and born again； appears to turn the sacrament of
baptism into a mere form； and to contradict both Scripture and the
Thirty…nine Articles。
10。 But do not all infants receive baptism worthily； since they offer
no obstacle to the grace of baptism？ and are they not consequently all
regenerated； as a matter of course； the moment they are baptized？
Certainly not。 No infant is of itself worthy to receive grace； because；
as the Catechism says； it is 〃born in sin and a child of wrath。〃 It can
only be received into the Church； and baptized on the faith and
profession of its parents or sponsors。 No true missionary thinks of
baptizing heathen children without friends or sponsors。 The Church
Catechism asks the question； 〃 Why are infants baptized？〃 But it does
not give as an answer； 〃Because they offer no obstacle to grace；〃but
〃because they promise repentance and faith by their Sureties。〃 Let us
always remember that an infant has no title to baptism but the
profession of its Sureties。 Surely when these Sureties know nothing of
repentance or faith； or of what they are promising； mon sense points
out that the infant is not likely to get any inward benefit from the
sacrament。 In plain words； if parents or sponsors bring an infant to
baptism in utter ignorance； without faith or prayer or knowledge； it is
monstrous to suppose that this infant must； nevertheless； receive
regeneration。 At this rate； it would matter nothing in what way
sacraments are used； whether with ignorance or with knowledge； and it
would signify nothing whether those who use them were godly or ungodly；
the children of believing and of unbelieving parents would receive
precisely the same benefit from baptism！ Such a conclusion seems
unreasonable and absurd。
11。 But does not St。 Paul say in his Epistles that Christians are
〃buried with Christ in baptism；；〃 and that baptized persons have 〃Fat
on Christ 〃？ （Gal。 3：27； Col。 2：12）。
No doubt St。 Paul says so。 But the persons of whom he said this were
not baptized in infancy； but when they were grown up； and in days too
when faith and baptism were so closely connected； that as soon as a man
believed he confessed his faith publicly by baptism。 But there is not a
single passage in the New Testament which describes at length the
effect of baptism on an infant； nor a single text which says that all
infants are born again； or regenerated； or buried with Christ in
baptism。 As Canon Mozley says； 〃Scripture nowhere asserts； either
explicitly or implicitly； the regeneration of infants in baptism〃
（Mozley's Baptismal Controversy； p。 34）。 Besides this； we are expressly
told that Simon the sorcerer； after his baptism； had 〃no part〃 in
Christ； and his 〃heart was not right in the sight of God。〃 Simon；
therefore； could not have been regenerated； or born again in baptism
（Acts 8：21）。
12。 But does not fit。 Peter say； 〃Baptism doth also save us〃？ and if it
saves us； must it not also regenerate us？ （1 Pet。 3：21）。
No doubt St。 Peter says so。 But those who quote this text should not
stop at the words 〃save us；〃 but read carefully on to the end of the
sentence。 They will then see that St。 Peter distinctly fences and
guards his statement； by saying that the baptism which 〃saves〃 is not
the mere outward application of water to the body； but the baptism
which is acpanied by the 〃answer of a good conscience toward God。〃
Moreover； it is a curious fact that St。 Peter； who uses the expression
〃baptism saves；〃 is the very same Apostle who told Simon after baptism
that he was 〃in the bond of iniquity；〃 and his 〃heart was not right in
the sight of God〃 （Acts 8：21）。
13。 But does not our Lord Jesus Christ say to Nicodemus； 〃Except a man
be born of water and the Spirit； he cannot enter into the kingdom of
God〃？ （John 3：3）。 Does not this wove that all who are baptized with
water are regenerate？
Certainly not。 It proves nothing of the kind。 The utmost that can be
made of this famous and often quoted text is； that it shows the
necessity of being 〃born of water and the Spirit〃 if we would be saved。
But it does not say that all who are baptized； or 〃born of water；〃 are
at the same time 〃born of the Spirit。〃 It may prove that there is a
connection sometimes between baptism and regeneration； but it does not
supply the slightest proof that an invariable connection a