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Rh Sacrament of Baptism (much as persons now do the other Sacrament), because, after they should have received it, they should no more have such full remission. And this unholy frame of mind the Fathers endeavoured to correct, not by denying that they therein held truly, but by setting forth the uncertainty of life, (that so perchance persons who thus neglected Baptism might miss it altogether,) the unworthiness of such a frame of mind—which would desire merely to escape punishment, not to obtain reward or a Father's love,—the ungodliness of thus shrinking from labouring in vineyard; but they do not deny, nay they urge as a ground of very careful and wary walking, that the Baptismal purity, if once soiled, cannot be altogether restored: "for that there is no second regeneration " (i.e. no second Baptism,) "no re-formation, no restoration to our former state, yea, though we seek this most earnestly, with many groans and tears; whence there with difficulty (as I at least judge) comes over a certain healing process, which leaves a scar. For this healing does come over (and would that we could efface the scars also! since I too need much mercy), yet is it better to stand in need of no second purification, but to abide by the first, which is, I know, common to all and without toil—(common as the breath of heaven, and diffusion of light, and changes of the seasons, and contemplation of works,) and imparted with an equal portion of faith. For it is a fearful thing to bring upon ourselves a laborious for an easy cure; and having cast aside  pitying grace, to indebt ourselves to chastisement, and set reformation against sin. For how great tears shall we bring before, that we may equal the fountain of Baptism"? This, I am aware, will appear to many in these days a novel doctrine; to some it perhaps may even seem to trench upon the efficacy of our  Death: one should be much grieved to perplex any one on such a subject as this: yet better were some temporary perplexity, than that we