Again, as regeneration does not destroy but merely restrains the natural depravity, or innate, sinful dispositions of the Christian, (for these still remain in him after conversion,) it must consist mainly in a change, of that increased predisposition to sin arising from action, of that preponderance of sinful habits_ formed by voluntary indulgence of our natural depravity, after we have reached years of moral agency.  But infants have no such increased predisposition, no habits of sin prior to moral agency, consequently there can be no change of them, no regeneration in this meaning of the term.  Hence, if baptism even did effect regeneration in adults, which we have proved not to be the case; still it could have no such influence on infants, as they are naturally incapable of the mental exercises involved in it.  The child, on its first attainment of moral agency, has merely natural depravity, until by voluntary indulgence in sin, it contracts personal guilt, and forms habits of sinful action.  If the child, by the grace of God and proper religious instruction, continues to resist the solicitations of its depraved nature, its continued obedience will form holy habits, and this preponderance of holy habits, when established, constitutes its regeneration.  If the growing child, as its powers of moral agency are developed, for any reason indulges its innate sinful propensities, it becomes a confirmed sinner, and its subsequent regeneration, if it take place, will be the more striking, as its change of habits must be greater.

Baptism in adults, is a means of making a public profession, of previous faith, or of being received into the visible church, as well as a pledge and condition of obtaining those blessings purchased by Christ, and offered to all who repent, believe in him, and profess his name by baptism.

Baptism in infants, is the pledge of the bestowment of those blessings purchased by Christ for all. " As in Adam all die, even so in Christ shall all be made alive.”  And “The promise is to you and your children,” Acts ii. 39.  These blessings are forgiveness of sins, or exemption from the penal consequences of natural depravity, (which would at least be exclusion from heaven on account of moral disqualification for admission,) reception into the visible church of Christ, grace to help in every time of need, and special provision for the nurture and admonition in the Lord, to which parents pledge themselves.

The language of the Saviour to Nicodemus, John iii. 6, “Unless a man be born of water and the spirit” doubtless refers also to baptism, which had been known to the Jews, and practiced by John the Baptist, before the ministry of Christ, as a mode of public reception of proselytes, who were then said to be new born.  Its import is to inform Nicodemus, that he must publicly profess the religion of Jesus by baptism, and also be regenerated