And if the Liturgy and Catechism speak of the inward and spiritual grace signified as _part_ of the sacrament, or seem to say that the sacrament of baptism, as much as that of the Lord’s Supper, is _a mean_ of receiving that particular grace which is signified,—they should be explained so as to harmonize with the Articles, which do already harmonize with Holy Scripture. It is a _part_, not as tied to the Form in time and place, but as the distinct reality, on which all the value of the formal representation is founded, and which therefore should always be steadily eyed in it. {20} It is evident that our twenty-seventh Article contemplated, in the body of it, the baptism of adults, spiritually born. And though our ritual prefers to _pray_ for the HOLY SPIRIT, that they may _then_ surely have His regenerating grace, to presuming on the previous certainty of its experience; yet the certain answer to this prayer is assuredly taken for granted as the ceremony proceeds; inasmuch as the acts of living souls are forthwith required of the subjects _before_ they are baptized; namely, that they can speak spiritually, and deliver “the answer of a good conscience before God” in the exercise of repentance and faith, and the avowal of them. And so it is observable, that though our form of _infant baptism_ prefers to _implore_ regeneration _then_, to presuming certainly that the infant _is_ regenerated ere he comes, yet the fact is _presumed_ to be granted _previously_ to the answers being made; for they are the answers of a new-born soul. Charity afterwards hopeth all things, though often disappointed. And thus our church uniformly goes upon the apostolic rule, given in answer to the question, “What doth hinder me to be baptized?” viz., “_If thou believest with all thine heart_, (which is the fruit of regenerating grace, {22a}) thou mayest.” A heart, even in infants, that would show faith, if organs served, is presumed to be; for “except they be born again, they cannot see the kingdom of GOD.” {22b} The law has no exception.