Infant Salvation In Classical Baptist Thought
"And they brought unto him also infants, that he would touch them..." Luke 18:15
Preface
The subject of the fate of infants dying in their infancy has been quite a controversial topic throughout the Christian traditions in every age. There are some that affirm that without baptism, which is given to infants to remit them of their original sin, they will surely be damned (see St. Augustine and St. Cyprian in the Council of Carthage)1. Others will contend that all believing infants dying in their infant state have a guarantee of their salvation by virtue of their innocence (Pelagians, Semi-Pelagians)2. For the Baptists writing in the early 17th and 18th century, this topic was of much importance, for it not only concerned providing assurance and comfort for one’s deceased child, but that it was also a challenge to keep intact the orthodox teaching on soteriology. The means by which they respond have in large part their influence in the broader scheme of the Reformed paradigm while rejecting that the sacrament of Baptism brings to infants a grounds by which they would be accepted by God.
The Orthodox Creed (1678-9)
XLIV. Article. Of Children dying in Infancy.
“WE do believe, that all little Children dying in their Infancy, (viz.) before they are capable to choose either Good or Evil, whether born of Believing Parents, or Unbelieving Parents, shall be saved by the Grace of God, and Merit of Christ their Redeemer, and Work of the Holy Ghost, and so being made Members of the Invisible Church, shall enjoy Life everlasting; for our Lord Jesus saith, of such belongs the Kingdom of Heaven. Ergo, We conclude, that that opinion is false, which saith, That those little Infants dying before Baptism, are damned.”3
Considerations
This confession of faith written by General Baptists and in large part by Buckinghamshire messenger Thomas Monck4. He seeks to tackle the commonly held belief that infants dying before their baptism are damned. His justification is appealing to Matthew 19 showing that there is a particular characterization of infants for the kingdom of heaven.
1689 London Baptist Confession of Faith 10.3
Elect infants dying in infancy are regenerated and saved by Christ through the Spirit; who worketh when, and where, and how he pleases; so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word.
John 3:3 John 3:5-6 John 3:8
Considerations
Jim Renihan in his “Baptist Symbolics Vol II.” says,
“One will notice that the supporting texts for this paragraph do not point to debated verses about the state of infants, but rather to Jesus’s words to Nicodemus about the sovereignty of the Spirit who moves in people’s lives as He pleases.”5
Charles Spurgeon (1861)
“Some ground the idea of the eternal blessedness of the infant upon its innocence. We do no such thing; we believe that the infant fell in the first Adam, “for in Adam all died.”
All Adam's posterity, whether infant or adult, were represented by him—he stood for them all, and when he fell, he fell for them all. There was no exception made at all in the covenant of works made with Adam as to infants dying; and inasmuch as they were included in Adam, though they have not sinned after the similitude of Adam's transgression, they have original guilt.
They are “born in sin and shapen in iniquity; in sin do their mothers conceive them so saith David of himself, and (by inference) of the whole human race. If they be saved, we believe it is not because of any natural innocence. They enter heaven by the very same way that we do; they are received in the name of Christ.
“Other foundation can no man lay than that which is laid,” and I do not think nor dream that there is a different foundation for the infant than that which is laid for the adult.”6
Considerations
Spurgeon highlights that the salvation of infants differs in no wise from that of adults. Notice as well that Spurgeon retains that original guilt is passed to infants and not simply the effects of Adam’s transgression.
Nehemiah Coxe (1677)
As to that which he adds concerning Infants and Idiots; To suppose them no way concerned in sin as he doth, and so well enough without Christ, is like the rest of his Doctrine: This I say, because the Scripture saith it, which declares all to be under sin (even those that have not sinned after the similitude of Adam’s transgression, viz. actually) and all sin to deserve wrath; That neither Infants nor Idiots can stand before God without a Mediator: They have sin enough to damn them, but there is Grace enough in God, and Merit enough in the bloud of Christ to save them, unto which (and not their own innocency) they must be beholding for salvation.7
Considerations
Nehemiah Coxe alludes to addressing the issue of those who assert that innocence is sufficient for salvation. If they are saved by innocence, Christ cannot be said to be the Savior of all men, for some have been said to be saved outside of his work of mediation. His atonement therefore is ineffective for all elect persons.
Christopher Blackwood (1644)
Object. But if infants have not faith how can they please God and how are they saved. Heb. 11 6. Without Faith its impossible to please God John 3.17. He that believeth not is condemned already.
Answ. First, the Scripture has not revealed unto us any thing cleerly, concerning the salvation or damnation of infants.
2. Forasmuch, as there is no name under heaven whereby persons can be saved but by Christ; Acts 4.12, And forasmuch as infants are guilty of original sin, Rom. 5.14. Death reigned from Adam to Moses, and consequently sin over them that had not sinned, after the similitude of Adams transgression; that is to say by actual sin. It is then most likely, that infants as well as others, are saved by the presentment of the satisfaction of Christ to Gods justice for original sin: Rom. 5.18. By the righteousness of one, the free gift came upon all, &c. This satisfaction its true is but one, but there is a twofold way of applying it; first, through believing, in those that are capable of believing, and so the objected Scriptures and others of the like kinde mean it; and its most absurd to refer the preaching of the Gospel to infants, and to think them capable of believing, that are not capable of knowledge.
3. Without believing, is this satisfaction applied for dying infants (by vertue of Election and the free grace of God) to the justice of God. Rom. 11.7. Election has obtained it, that is the free grace of God, vers. 5. Rom. 5.18 If we ask how baptised infants dying after Baptism are saved, you must needs have recourse to this way; especially it being concluded on both sides, that Baptism doth Neither confer grace, Neither wash away original sin.8
Considerations
To note, many Particular Baptists in their affirmation of infant salvation would deny that infants have faith at all and are justified via the decree of God. I personally would depart from this understanding that infants have no faith in any sense, since faith is a necessary instrument of justification and the Covenant of Grace (see 1689 LBCF 7.2), and God was sufficient to supply faith to John the Baptist whilst in his mother’s womb.9
Another point I want to clarify is that when that Blackwood speaks on baptism that it “neither confer grace” seems likely to refer to regenerative or justifying grace. The reason for my reading is that is maintained by many Baptists that the sacraments are means of grace that strengthen faith, sanctify, and reapply the the communication of the remission of sins when apprehended by a heart of faith. If Blackwood is saying he denies grace being conferred wholesale, he would be of the minority of the early Baptists on this issue.10
Hercules Collins (1693)
May not an earthly King bestow his bounty upon a poor dumb Cripple that can neither ask nor go to him for it, no, nor return him vocal thanks? Is not this to allow and say what I have said, That Infants are happy through the imputed righteousness of Christ; tho as poor dumb Cripples that can neither ask nor go, nor return thanks?11
Considerations
Renihan says, “The third paragraph (LBCF 10.3) must be understood in this light. It is a pastoral attempt to address a real problem. Perhaps it was more acute than in the twenty-first century, though even now it speaks to a reality faced by many Christian families. The doctrine is simple. Elect infants and all other elect persons —both groups due to their conditions or disabilities—unable of being outwardly called by the ministry of the Word, are saved by God’s mercy through the mysterious working of the Holy Spirit and by the imputation of the righteousness of Christ.”12
Final Reflections
Through a variety of Baptist testimonies, it is evident that this is an issue that has been addressed with much carefulness and clarity. Below, I have left all of the works and their respective authors mentioned within this article. I appreciate reader for your consideration of spending your time to understand the historic Baptist view, I hope this edifies you to understand the rationale and historical context leading to these conclusions and arguments. God bless!
https://www.newadvent.org/fathers/3816.htm
Those who deny that we inherit guilt contracted by Adam’s disobedience, see Augustine’s writings against Pelagius (Chapter 3, https://www.newadvent.org/fathers/15094.htm)
The Orthodox Creed. Baptist Studies Online, 1678, https://baptiststudiesonline.com/wp-content/uploads/2007/02/orthodox-creed.pdf.
"Thomas Monck: A Cure for the Cankering Error of the New Eutychians." Helwys Society Forum, 18 Oct. 2013, https://www.helwyssocietyforum.com/thomas-monck-a-cure-for-the-cankering-error-of-the-new-eutychians/.
To the Judicious and Impartial Reader: Baptist Symbolics, Volume 2.Founders Press, https://press.founders.org/shop/fto-the-judicious-and-impartial-reader-baptist-symbolics-volume-2/. Accessed 25 Oct. 2024.
Spurgeon, Charles H. "Infant Salvation." The Spurgeon Library, The Spurgeon Center, https://www.spurgeon.org/resource-library/sermons/infant-salvation/#flipbook/.
Vindiciae Veritatis: https://docs.google.com/document/d/1SQ00WbdVHAQ3Wui92H55qAWgdkBhFY_jbl4CNg9fTS0/edit?usp=sharing
The Storming of Antichrist: https://docs.google.com/document/d/1oC4BoZQpWSC088UNIx_5MyFi2Z27bfG06k9pBQ7_rzE/edit?usp=sharing
(Luke 1:41-45) In another entry I consider making a treatment on this issue soon.
Haykin, Michael A. G. Amidst Us Our Beloved Stands: Recovering Sacrament in the Baptist Tradition. Hardcover ed., 6 Apr. 2022.
The Antidote Proved A Counterfeit: https://docs.google.com/document/d/1QyTlk_B2RTM94B0gEOp8ugJw2GwIuKZZuRITNtLM3ks/edit?usp=sharing
To the Judicious and Impartial Reader: Baptist Symbolics, Volume 2.Founders Press, https://press.founders.org/shop/fto-the-judicious-and-impartial-reader-baptist-symbolics-volume-2/. Accessed 25 Oct. 2024.