to them, and the Holy Spirit in a more abundant measure communicated to them, we should not dis- agree with them.
If they meant that infants dedicated to God in baptism may and sometimes do (though in a way not discoverable by us, except by the fruits) receive a new nature from the Spirit of God in, and xvith, and hy that ordinance, we could cordially join with them.
But they go much farther than all this ; and assert, that all persons do necessarily by a divine appoint- ment receive the Holy Ghost in such a manner and degree as really to be changed in the spirit of their minds into the very image of God in righteousness and true holiness, and so to partake of the Divine nature, that they never need afterwards to seek so great a change again. This we are constrained to combat as a fundamental error: and respecting it, we now, in humility and a spirit of love, venture to make our appeal to you.
Is the new hirth so identified with baptism as to be universally and necessarily attendant on it ?
To determine this question, let us examine what is said of the new birth in Scripture, and what of baptism.
Hear what is said of the new birth : " Whatsoever is born of God, overcometh the world." " Whosoever is born of God doth not commit sin ; for his seed remaineth in him : and he cannot sin, because he is born of God."
Strong as this is, the same is yet more confidently expressed in another place : " We know, that whoso- ever is born of God, sinneth not ; but he that is begotten of God keepeth himself, and that wicked one toucheth him not^. Now we ask. Is this true of all that are baptized ? Do they invariably, from the moment of their baptism, overcome the world ? Do they never (willingly and habitually) commit sin ? and are they incapable of so sinning because they are baptized ? Do they so keep themselves, that the wicked one toucheth them not ? I speak as to wise and candid, yea, as to honest, men ; and ask,
s 1 John V. 18.