10. If the children of heathens have right to baptism, and salvation thereby, it is either, 1. As they are men, and all have right; or, 2. Because the parents give them right; 3. Or because remote ancestors give them right; 4. Or because the universal church gives them right; 5. Or because a particular church gives them right; 6. Or because the sponsors give them right; 7. Or the magistrate; 8. Or the baptizer. But it is none of all these, as shall anon be proved.
11. But as to the second question, I answer, 1. It will help us to understand the case the better, if we prepare the way by opening the case of the adult, because in Scripture times, they were the most famous subjects of baptism. And it is certain of such, 1. That every one outwardly baptized is not in a state of salvation. That no hypocrite that is not a true penitent believer is in such a state. 2. That every true penitent believer is before God in a state of salvation, as soon as he is such; and before the church as soon as he is baptized. 3. That we are not to use the word baptism as a physical term only, but as a moral, theological term. Because words (as in law, physic, &c.) are to be understood according to the art or science in which they are treated of. And baptism taken theologically doth as essentially include the will's consent or heart covenanting with God, as matrimony includeth marriage consent, and as a man containeth the soul as well as the body. And thus it is certain that all truly baptized persons are in a state of salvation; that is, all that sincerely consent to the baptismal covenant when they profess consent by baptism (but not hypocrites). 4. And in this sense all the ancient pastors of the churches did concur that baptism did wash away all sin, and put the baptized into a present right to life eternal: as he that examineth their writings will perceive: not the outward washing and words alone, but when the inward and outward parts concur, or when by true faith and repentance the receiver hath right to the covenant of God. 5. In this sense it is no unfit language to imitate the fathers, and to say that the truly baptized are in a state of justification, adoption, and salvation, unless when men's misunderstanding maketh it unsafe. 6. The sober papists themselves say the same thing, and when they have said that even _ex opere operato_ baptism saveth, they add, that it is only the meet receiver; that is, the penitent believer, and no other of the adult. So that hitherto there is no difference.
2. Now let us by this try the case of infants; concerning which there are all these several opinions among divines.
(1.) Some think that all infants (baptized or not) are saved from hell, and positive punishment, but are not brought to heaven, as being not capable of such joys.
(2.) Some think that all infants (dying such) are saved as others are, by actual felicity in heaven, though in a lower degree. Both these sorts suppose that Christ's death saveth all that reject it not, and that infants reject it not.
(3.) Some think that all unbaptized infants do suffer the _pœnam damni_, and are shut out of heaven and happiness, but not sensibly punished or cast into hell. For this Jansenius hath wrote a treatise; and many other papists think so.
(4.) Some think that all the children of sincere believers dying in infancy are saved, (that is, glorified,) whether baptized or not; and no others.
(5.) Some think that God hath not at all revealed what he will do with any infants.
(6.) Some think that he hath promised salvation as aforesaid to believers and their seed, but hath not at all revealed to us what he will do with all the rest.
(7.) Some think that only the baptized children of true believers are certainly (by promise) saved.
(8.) Some think that all the adopted and bought children of true christians, as well as the natural, are saved (if baptized, say some; or if not, say others).
(9.) Some think that elect infants are saved, and no other, but no man can know who those are. And of these, 1. Some deny infant baptism. 2. Most say that they are to be baptized, and that thereby the non-elect are only received into the visible church and its privileges, but not to any promise or certainty of justification, or a state of salvation.
(10.) Some think that all that are baptized by the dedication of christian sponsors are saved.
(11.) Some think that all that the pastor dedicateth to God are saved (because so dedicated by him, say some; or because baptized _ex opere operato_, say others). And so all baptized infants are in a state of salvation.
(12.) Some think that this is to be limited to all that have right to baptism _coram Deo_; which some think the church's reception giveth them, of which anon.