ely, in a singular manner, objects of Baptism as far as
the question of desirableness is concerned.

Let us refer to our Saviour's words to Nicodemus in the text. Our Lord
tells him none can enter into the kingdom of God who is not born of
water and the Spirit. And why? _Because_ (He goes on to say) "that
which is born of the flesh is flesh[2]." We need a new birth, because
our first birth is a birth unto sin. Who does not see that this reason
is equally cogent for _infant_ Baptism as for Baptism at all? Baptism
by water and the Spirit is necessary for salvation (He says), because
man's _nature_ is corrupt; therefore infants must need this
regeneration too. If, indeed, sin were not planted deep in man's very
heart,--if it were merely an accidental evil into which some fell while
others escaped it.--nay, even if, though (as a fact) all men actually
fall into sin, yet this general depravity arose merely from bad
example, not from natural bias, then indeed Baptism of water and the
Spirit would not be necessary except for those who, having come to
years of understanding, had actual sin to answer for: but if, as our
Saviour implies, even a child's heart, before he begins to think and
act, is under Divine wrath, and contains the sure and miserable promise
of future sin as the child grows up, can we do otherwise than
thankfully accept the pledge and means which He has given us of a new
birth unto holiness; and since, by not telling us the time for Baptism,
He has in a way left it to ourselves to decide upon it, shall we not
apply the medicine given us when we are sure of the disease? "Can any
man _forbid_ water," to use St. Peter's words under different
circumstances, "that" children "should not be baptized?" The burden of
proof, as it is called, is with those who withhold the Sacrament.

Will it be said that infants are not properly _qualified_ for Baptism?
How is this an objection? Consider the text.--"Except one be born of
water and the Spirit," says our Lord, "he cannot enter into the kingdom
of God." There is nothing said about qualifications or conditions here
which might exclude infants from Baptism,--nothing about the necessity
of previous faith, or previous good works, in order to fit us for the
mercy of God. Nor indeed could any thing be said. Christ knew that,
without His grace, man's nature could not bear any good fruit, for from
above is every good gift. Far from it. Any such notion of man's
unassi