5. It is possible the person may have no authority at all from Christ who doth baptize them. And Christ's part in reception of the person, and collation and investiture in his benefits, must be done by his commission, or else how can we say that Christ doth it? But open infidels, women, children, madmen, scorners, may do it that have none of his commission.

6. That all infants baptized without title or right by misapplication, and so dying, are not undoubtedly saved, nor any Word of God doth certainly say so, we have reason to believe on these following grounds.

1. Because we can find no such text, nor could ever prevail with them that say so, to shew us such an ascertaining Word of God.

2. Because else gross sin would certainly be the way to salvation. For such misapplication of baptism, by the demanders at least, would certainly be gross sin, as well as misapplying the Lord's supper.

3. Because it is clean contrary to the tenor of the new covenant which promiseth salvation to none but penitent believers and their seed: what God may do for others unknown to us, we have nothing to do with: but his covenant hath made no other promise that I can find; and we are certain of no man's salvation by baptism, to whom God never made a promise of it. If by the children of the faithful, be meant not only their natural seed, but the adopted or bought also of which they are true proprietors, yet that is nothing to all others.

4. To add to God's words, especially to his very promise or covenant, is so terrible a presumption, as we dare not be guilty of.

5. Because this tieth grace or salvation so to the outward washing of the body, or 'opus operatum,' as is contrary to the nature of God's ordinances, and to the tenor of Scripture, and the judgment of the Protestant divines.

6. Because this would make a strange disparity between the two sacraments of the same covenant of grace: when a man receiveth the Lord's supper unworthily (in scorn, in drunkenness, or impenitency) much more without any right (as infidels,) he doth eat and drink damnation or judgment to himself, and maketh his sin greater; therefore he that gets a

child baptized unworthily and without right, doth not therefore infallibly procure his salvation.

7. Because the apostle saith, 1 Cor. vii. 14. "Else were your children unclean, but now are they holy;" and the Scripture giveth this privilege to the children of the faithful above others: whereas the contrary opinion levelleth them with the seed of infidels and heathens, as if these had right to salvation by mere baptism, as well as the others.

8. Because else it would be the greatest act of charity in the world, to send soldiers to catch up all heathen's and infidels' children, and baptize them; which no Christians ever yet thought their duty. Yea, it would be too strong a temptation to them to kill them when they had done, that they might be all undoubtedly saved.

Obj. But that were to do evil that good might come by it.' Answ. But God is not to be dishonoured as to be supposed to make such laws, as shall forbid men the greatest good in the world, and then to tempt them by the greatness of the benefit to take it to be no evil: as if he said, 'If soldiers would go take up a million of heathen's children and baptize them, it will put them into an undoubted state of salvation: but yet I forbid them doing it: and if they presently kill them, lest they sin after, they shall undoubtedly be saved; but yet I forbid them doing it.' I need not aggravate this temptation to them that know the power of the law of nature, which is the law of love and good works, and how God that is most good is pleased in our doing good. Though he tried Abraham's obedience once, as if he should have killed his son, yet he stopt him before the execution. And doth he ordinarily exercise men's obedience, by forbidding them to save the souls of others, when it is easily in their power? Especially when with the adult the greatest labour and most powerful preaching, is frequently so frustrate, that not one of many is converted by it.

9. Because else God should deal with unaccountable disparity with infants and the adult in the same ordinance of baptism. It is certain that all adult persons baptized, if they died immediately, should not be saved. Even none that had no right to the covenant and to baptism; such as infidels, heathens, impenitent persons, hypocrites, that have not true repentance and faith. And why should baptism

save an infant without title, any more than the adult without title? I still suppose that some infants have no title, and that now I speak of them alone.

Obj. But the church giveth them all right by receiving them.'

Answ. This is to be farther examined anon. If you mean a particular church, perhaps they are baptized into none such. Baptism as such is a reception only into the universal church, as in the eunuch's case, Acts viii. appeareth. If you mean the universal church, it may be but one single ignorant man in an infidel country that baptizeth, and he is not the universal church! Yea, perhaps is not a lawfully called minister of that church! However this is but to say, that baptism giveth right to baptism. For this receiving is nothing but baptizing. But there must be a right to this reception, if baptism be a distinguishing ordinance, and all the world have not right to it. Christ saith, Matt. xxviii. 19. "Disciple me all nations, baptizing them-:" they must be initially made disciples first, by consent, and then be invested in the visible state of Christianity by baptism.

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 giveth 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.

II. 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 di

vines.

(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 other, but no man can know who those are.

saved, and no

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.

(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 bishops 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.