(13.) And some think it is to be limited to those that have right _coram ecclesia_, or are rightfully baptized _ex parte ministrantis_, where some make the magistrate's command sufficient, and some the bishop's, and some the baptizer's will.
Of the title to baptism I shall speak anon. Of the salvation of infants, it is too tedious to confute all that I dissent from: not presuming in such darkness and diversity of opinions to be peremptory, nor to say, I am certain by the word of God who are undoubtedly saved, nor yet to deny the undoubted certainty of wiser men, who may know that which such as I do doubt of, but submitting what I say to the judgment of the church of God and my superiors, I humbly lay down my own thoughts as followeth.
1. I think that there can no promise or proof be produced that all unbaptized infants are saved, either from the _pœna damni_ or _sensus_, or both.
2. I think that no man can prove that all unbaptized infants are damned, or denied heaven. Nay, I think I can prove a promise of the contrary.
3. All that are rightfully baptized _in foro externo_ are visible church members, and have ecclesiastical right to the privileges of the visible church.
4. I think Christ never instituted baptism for collation of these outward privileges alone, unless as on supposition that persons culpably fail of the better ends.
5. I think baptism is a solemn mutual contract or covenant between Christ and the baptized person. And that it is but one covenant, even the covenant of grace which is the sum of the gospel, which is sealed and received in baptism; and that this covenant essentially containeth our saving relation to God the Father, Son, and Holy Ghost, and our pardon, justification, and adoption or right to life everlasting; and that God never made any distinct covenant of outward privileges alone, to be sealed by baptism. But that outward mercies are the second and lesser gift of the same covenant which giveth first the great and saving blessings.
6. And therefore that whoever hath right before God, to claim and receive baptism, hath right also to the benefits of the covenant of God, and that is, to salvation; though I say not so of every one that hath such right before the church, as that God doth require the minister to baptize him. For by right before God, or _in foro cœli_, I mean such a right as will justify the claim before God immediately, the person being one whom he commandeth in that present state to claim and receive baptism. For many a one hath no such right before God to claim or receive it, when yet the minister hath right to give it them if they do claim it.
The case stands thus. God saith in his covenant, He that believeth shall be saved, and ought to be baptized, to profess that belief, and be invested in the benefits of the covenant; and he that professeth to believe, (whether he do or not,) is by the church to be taken for a visible believer, and by baptism to be received into the visible church. Here God calleth none but true believers (and their seed) to be baptized, nor maketh an actual promise or covenant with any other; and so I say that none other have right _in foro cœli_. But yet the church knoweth not men's hearts, and must take a serious profession for a credible sign of the faith professed, and for that outward title upon which it is a duty of the pastor to baptize the claimer.[275] So that the most malignant, scornful hypocrite, that maketh a seemingly serious profession, hath right _coram ecclesia_, but not _coram Deo_, save in this sense, that God would have the minister baptize him. But this I have largelier opened in my "Disputations of Right to Sacraments."
7. I think therefore that all the children of true christians, do by baptism receive a public investiture by God's appointment into a state of remission, adoption, and right to salvation at the present; though I dare not say that I am undoubtedly certain of it, as knowing how much is said against it. But I say as the synod of Dort, art. 1. That believing parents have no cause to doubt of the salvation of their children that die in infancy, before they commit actual sin; that is, not to trouble themselves with fears about it.
The reasons that move me to be of this judgment (though not without doubting and hesitancy) are these; 1. Because whoever hath right to the present investiture, delivery, and possession of the first and great benefits of God's covenant made with man in baptism, hath right to pardon, and adoption, and everlasting life: but the infants of true christians have right to the present investiture, delivery and possession of the first and great benefits of God's covenant made with man in baptism; therefore they have right to pardon and everlasting life.