supply the slightest proof that an invariable connection always exists。
14。 But may it not be true that all baptized persons receive the grace
of spiritual regeneration in baptism； and that many of them afterwards
lose it？
There is no plain warrant for such a statement in the Bible。 St。 Peter
says expressly； that we are 〃born again； not of corruptible seed； but
of incorruptible〃 （1 Pet。 1：23）。 The Seventeenth Article of our Church
speaks of grace as a thing that cannot be lost： 〃They that be endowed
with so excellent a benefit of God； walk religiously in good works；
and at length attain to everlasting felicity。〃 It is very dishonouring
to the mighty inward work of the Holy Ghost to suppose that it can be
so continually lost and trampled under foot。 Moreover； myriads of
baptized persons from their very earliest infancy never give the
slightest evidence of having any grace to lose； and are not one bit
better； as boys and girls； than the unbaptized children of Quakers and
Baptists。 No wonder that Robert Abbott； Bishop of Salisbury in 1615；
asks the question； 〃If there be that cure that they speak of in the
baptized； how is it that there is so little effect or token thereof？〃
15。 But may it not be true that all baptized persons receive the grace
of regeneration in baptism； and that it remains within them like a
dormant seed； alive； though at present beaching no fruit？
Certainly not。 The Apostle St。 John expressly forbids us to suppose
that there can be such a thing as dormant or sleeping grace。 He says；
〃Whosoever is born of God does not mit sin； for his seed remaineth
in him； and he cannot sin because he is born of God〃 （1 John 3：9）。 This
witness is true。 When there can be light which cannot be seen； and fire
without heat； then； and not till then； there may be grace that is
dormant and inactive。 The well…known words； 〃 Stir up the gift of God
that is in thee；〃 are far too often addressed to the baptized。 Yet
mon sense will tell any one who refers to his Bible that these words
were not used at all about the effects of baptism； but about the gifts
of ministers （2 Tim。 1：6）。
16。 But do not the early Fathers hold that all baptized persons are
necessarily regenerated in baptism？ and have not many great and learned
divines in every age maintained the same opinion？
The Fathers used very extravagant language about both the sacraments；
and are not safe guides on this point。 Moreover； they often contradict
themselves and one another。 The divines who deny that regeneration
always acpanies baptism are as worthy of attention； and as learned
and wise； as any divines who ever held baptismal regeneration。 It is
sufficient to say that Archbishops Cranmer； Whitgift； Usher； and
Leighton； Bishops Latimer； Ridley； Jewell； Davenant； Carleten； Hopkins；
and Robert Abbott； have left distinct evidence that they did not
consider the grace of spiritual regeneration to be necessarily and
invariably tied to baptism。 After all； in questions like these we must
call no man Master。 It matters little what man says。 What saith the
Scripture？
17。 But does not this view of regeneration； according to which many
baptized persons are not regenerate at all； and receive no benefit
whatever from their baptism； do great dishonour to one of Christ's
sacraments； and tend to bring it into contempt？
Not at all。 The truth is exactly the other way。 To say that infant
baptism confers grace mechanically； as a chemical solution produces an
effect on a photographic plate； and that if water and certain words are
used by a thoughtless； careless clergyman over the child of
thoughtless； ignorant parents； the child is at once born again；…to say；
furthermore； that an immense spiritual effect is produced by baptism
when no effect whatever can be seen；all this； to many thinking
persons； seems calculated to degrade baptism！ It tends to make
observers suppose that baptism is useless； or that regeneration means
nothing at all。 He that would do honour to baptism should maintain that
it is a high and holy ordinance； which； like every ordinance appointed
by Christ； ought not to be touched without solemn reverence； and that
no blessing can be expected unless it is used with heart； and
knowledge； and faith； and prayer； and followed by godly training of the
child baptized。 Above all； he should maintain that when baptism does
good； the good will be seen in the life and ways of the baptized。 Those
who do not feel satisfied about this matter will do well to study
attentively the strong language which God uses about His own
ordinances； when used formally and carelessly； in the prophet Isaiah
（Isa。 1：11…12）。
What did the prophet mean when he wrote these words： 〃To what purpose
is the multitude of your sacrifices unto Me？ saith the Lord。I delight
not in the blood of bullocks or of lambs〃？ He evidently meant that
God's own ordinances may be made perfectly useless by man's misuse of
them。
18。 But may we not believe that regeneration means nothing more than a
change of state； and does not mean a moral and spiritual change at all？
May we not believe that it is a mere ecclesiastical word； signifying
nothing more than admission to a state of Church privilege？ And may we
not then say that every person baptized is regenerated in baptism？
Of course we may say and believe anything we please in a free country
like England； and this idea of an ecclesiastical regeneration cuts the
knot of some difficulties； and has always satisfied some minds。 But it
is an insuperable difficulty that the word 〃regeneration 〃 is never
once used in this sense in the New Testament。 Moreover； the parallel
expression 〃born of God；〃 in St。 John's First Epistle； most certainly
means a great deal more than being admitted into a state of
ecclesiastical privilege！ To say； for instance； 〃Whosoever is baptized
doth not mit sin；…and overeth the world；〃 would be ridiculous；
because untrue。… Moreover； the Church Catechism distinctly teaches that
the inward and spiritual grace in baptism is not a mere ecclesiastical
change； but 〃a death unto sin and a new birth unto righteousness。〃
Moreover； the Homily for Whitsunday expressly describes regeneration as
an inward and spiritual change。 One thing is very certain： no unlearned
reader of the Bible ever seems to understand how a person can be
〃regenerate〃 and yet not saved。 The poor and simple…minded cannot take
in the idea of ecclesiastical regeneration！
19。 But is it not more kind； and liberal； and charitable； to assume
that all baptized persons are regenerate； and to address them as such？
Most certainly not。 On the contrary； it is calculated to lull
conscience into a fatal security。 It is likely to feed sloth； check
self…examination； and encourage an easy； self…satisfied condition of
soul。 No religious statement is kind and charitable which is not
strictly true。 To keep back any part of God's truth； in order to appear
kind； is not only a mistake but a sin。 The way to do good is to warn
people plainly； that they must not suppose they are regenerate because
they are baptized。 They must be told to examine themselves whether they
are 〃born again；〃 and not to believe they are regenerate； except they
have the scriptural marks of regeneration。
20。 But is it really necessary to attach such importance to this
doctrine of regeneration？ Is it not sufficient to teach people that
they must be 〃good；〃 and go to church； and be 〃in earnest；〃 and do
their duty； and that then they will get to heaven； somehow； at last；
without telling them in this positive dogmatic way； they must be 〃born
again〃？
The answer to these questions is short and simple。 Christians have no
rule of religious faith and practice except the Bible。 If the Bible is
true； regeneration is absolutely necessary to salvation。 It is written；
〃Except a man be born aga