lay members of ecclesiastical Conventions in the United States have not
unfrequently exhibited a more moderate and conservative tone than their
clerical brethren。〃
__________________________________________________________________
＇19＇ The substance of this paper was originally preached as a sermon in
Winchester Cathedral on April 2； 1886。
__________________________________________________________________
CHAPTER XVIII
John 3：3； 2 Cor。 5：17
QUESTIONS ABOUT REGENERATION
THE paper which begins at this page is intended to supply information
to all Churchmen who are puzzled and perplexed about baptismal
regeneration。 That famous doctrine is so widely held； and so
confidently declared to be true； that I think it desirable to discuss
the whole subject under the simple form of questions and answers。 I
wish to show those whose minds are in a state of suspense； that
Churchmen who hold that baptism and regeneration do not always go
together； have a great deal more of reason； logic； Scripture； and the
Prayer Book on their side than is monly supposed。 Their views； at
any rate； ought not to be regarded； as they too often are； with
supercilious and unreasoning contempt。 I venture； therefore； to think
that the arguments contained in this paper deserve respectful
consideration。
1。 What is regeneration？
It is that plete change of heart and character which the Holy Spirit
works in a person when he bees a real Christian。 The Church
Catechism calls it 〃a death unto sin； and a new birth unto
righteousness。〃 It is the same thing as being 〃born again；〃 or 〃born of
God；〃 or 〃born of the Spirit；〃 〃Except a man be born again〃 means
〃except a man be regenerate。〃 〃If any man be in Christ； he is a new
creature；〃 that is； he is 〃born again； or regenerate〃 （John 3：3； 2 Cor。
5：17）。
2。 Bat are not all professing Christians real Christians？
Certainly not。 Thousands； unhappily； are only Christians in name； and
have nothing of real Christianity either in their hearts or lives。 Just
as St。 Paul said； 〃He is not a Jew； which is one outwardly〃 （Rom。
2：28）； so he would have said； 〃He is not a Christian； which is one
outwardly。〃 Just as he said； 〃He is a Jew； which is one inwardly；〃 so
he would have said； 〃He is a Christian； which is one inwardly。〃 In
short； real Christians are regenerate； and merely nominal Christians
are not。
3。 But how are we to know whether we are regenerate or not？ Is it a
thing we can possibly find out before we die？
Regeneration may always be known by the fruits and effects it produces
on a person's life and character。 It is always attended by certain
marks； evidences； effects； results； and consequences。 Every regenerate
person has these marks more or less distinctly； and he that has them
not is not regenerate。 A regeneration which produces no effects； bears
no fruit； and cannot be seen in a person's life； is a regeneration
never mentioned in Scripture。
4。 What are the marks and evidences of regeneration？ They are laid down
for us so clearly and plainly in the First Epistle of St。 John； that he
who runs may read them。 It is written there； 〃Whosoever is born of God
cloth not mit sin；〃 〃Whosoever believeth that Jesus is the Christ is
born of God；〃 〃Every one that doeth righteousness is born of Him；〃
〃Every one that loveth is born of God；〃 〃Whatsoever is born of God
overeth the world；〃 〃He that is begotten of God keepeth himself〃 （1
John 3：9； 5：1； 2：29； 4：7； 5：4； 5：18）。 If plain English words have any
meaning； these texts mean that he who has these marks is 〃born again〃
or 〃regenerate；〃 and he who has them not is not regenerate。
5。 Have all regenerate persons these marks of regeneration in the same
degree of depth； strength； clearness； and distinctness？
Most certainly not。 There is a wide difference between the highest and
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