Hello and welcome. In this article, we will look at the doctrine of infant salvation in the Baptist tradition between the 17th and 20th centuries. The material here will build off of other articles we've written. This includes our article on ancestral sin in the early Anabaptists. To read that article, see here. In addition, our article on ancestral sin in 19th-20th century Baptists. To read that article, see here.
BACKGROUND AND RELEVANCE
The issue of infant salvation is closely tied to the issue of Adam's sin and the consequences of the fall.
Previously, on our blog, we've looked at how the magisterial reformers historically understood original sin, discussed in our article here. As a result of affirming that all mankind is guilty of Adam's sin from conception, the practical and logical effect was that all mankind is spiritually dead, condemned, and under God's wrath from conception. Because of this, it was also affirmed by the magisterial reformers and the traditions that flowed from them that the normative default state of deceased infants was eternal damnation. In the article linked above we cover many sources on this between the 16th and 19th centuries. For brevity, we will cite three sources from that article within reformed traditions in the 19th century that acknowledge this historical truth in their own traditions.
“WE HAVE ENDEAVORED FRANKLY to meet what we have considered a virtual challenge to make good our position. We now make, not a challenge, but a request. We request any and all defenders of Calvinism to produce a solitary Calvinistic standard or divine, from the First Helvetic Confession to the Westminster Confession, or from Calvin to Twiss, the Prolocutor of the Westminster Assembly, in which, or by whom, it is asserted or implied that all who die in infancy are certainly saved.” - Infant Baptism and Infant Salvation in the Calvinistic System, p. 117
“The earlier Protestants consented to the doctrine of infant damnation, the Lutherans, like the Roman Catholics, consigning unbaptized infants to perdition, and the Calvinists taking the same ground with respect to non-select infants.” - Present Day Theology, p. 416
“Romanists had their limbus infantum, where the hapless little souls of the unbaptized were left to pine for the beautiful vision. Protestants soon began to reconstruct the doctrine with morbid distinctions, consigned them to a negative hell of mere loss, or to a more positive hell of mild suffering, or to the lowest hell of the reprobate.” - Presbyterian and Reformed Review, Vol. I, p. 638
What makes the Baptist tradition distinct on this issue from the various magisterial and reformed traditions is that regardless of whether a figure identified as Calvinist, Arminian, or otherwise; and regardless of whether they affirmed ancestral sin or original sin when it comes to inherited guilt as one of the consequences of the fall, Baptists of all stripes have consistently been in unison about the salvation of infants. It has not been historically or commonly believed in the Baptist tradition with few exceptions that the default fate of deceased infants is damnation. On the contrary, deceased infants are included in God's redemptive plan. In the next section, we will display sources between the 17th and 19th centuries within and about the Baptist tradition affirming the salvation of infants while repudiating the concept of infant damnation.
INFANT SALVATION IN THE BAPTIST TRADITION
Propositions and Conclusions Concerning True Christian Religion, 1612 AD - 1614 AD
"That infants are conceived and born in innocency without sin, and that so dying are undoubtedly saved, and that this is to be understood of all infants, under heaven (Gen. v. 2; i. 27 compared with 1 Cor. xv. 49) for where there is no law there is no transgression, sin is not imputed while there is no law (Rom. iv. 15 and v. 13), but the law was not given to infants, but to them that could understand (Rom. v. 13; Matt. xiii. 9; Neh. Vill. 3)." - Proposition 20
Thirty-Three Articles, 1617 AD
"Hence, we hold it to militate not only against the holy Scriptures, but also utterly against the nature of God, which is just, righteous, holy, and merciful, that God should punish with eternal death and damnation, simply on account of Adam's sin, so great a number of Adam's race who die in their infancy in a state of innocence, before they have followed Adam in sin; seeing the good God, through Christ and for Christ's sake, so graciously forgave Adam, (who had himself committed the sin) and placed him in a state of grace.” - Article VIII
The 13 Articles, 1626 AD
"That the one group shall enter into eternal, unending blessedness, where they, in confessing the divine presence, shall rejoice eternally. Among those blessed shall be included all the innocent, or immature children who from the beginning of the world to that time have lived and died." - Chapter XII
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Stephen Marshall, 1594 AD - 1655 AD
“Thirdly, this opinion puts all the Infants of all Believers into the self-same condition, with the Infants of Turks and Indians, which they all readily acknowledge; and from thence unavoidably one of these three things must follow. 1. Either all of them are damned who die in their Infancy, being without the Covenant of grace, having no part in Christ. Or, 2. All of them saved, as having no original sin, and consequently needing no Saviour; which most of the Anabaptists in the world do own, and therewith bring in all Pelagianism, Universal grace, Free-will,” - A Sermon of the Baptizing of Infants
The Standard Confession, 1660 AD
"That all Children dying in Infancy, having not actually transgressed against the Law of God in their own persons, are only subject to the first death, which comes upon them by the sin of the first Adam, from whence they shall be all raised by the second Adam; and not that any one of them (dying in that estate) shall suffer for Adams sin, eternal punishment in Hell, (which is the second death) | for of such belongs the Kingdome of Heaven, 1 Cor. 15. 22. Mat. 19.14. not daring to conclude with that uncharitable opinion of others, who though they plead much for the bringing of children into the visible Church here on earth by Baptism, yet nevertheless by their Doctrine that Christ dyed but for some, shut a great part of them out of the Kingdome of Heaven for ever." - Article X
The Orthodox Creed, 1679 AD
“But the popish doctrine which they teach and believe, that those infants that die without baptism, or have it not actually, or in desire, are not, nor cannot be saved, we do not believe. Nor yet their practice of admitting persons only upon an implicit faith of the church, nor their superstitious and popish ceremonies of salt, and spittle, and breathing on the face of the party baptized, together with their chrisoms and hallowed lights. Neither do we believe, that infants dying in infancy, without baptism, go to purgatory or lim- bus infantum, as they erroneously teach.” - Article XXVIII
“We do believe, that all little children, dying in their infancy, viz. before they are capable to chuse 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.” - Article XLIV
A Brief Narrative of Faith, 1691 AD
“Concerning reprobation we believe, that God hath not decreed, from eternity, the reprobation of any person of mankind, considered as such, who may not very possible be saved, notwithstanding any decree in God; much less do we hold a decree of reprobation, from eternity, of the greatest part of mankind, excluding a possibility of their being saved; for we believe that God doth not hate or reprobate any man, as his creature, before he considers him as an actual sinner. We believe, that whensoever God doth reject or reprobate any person of mankind, it is for their own willful and actual transgressions, as the just deserving cause thereof, and not from his own will, any otherwise considered….We believe, that God hath not decreed the reprobation of any infant, dying before the commission of actual sin.” - Chapter XXI
Treatise of the Faith and Practice of the Free Will Baptists, 1834 AD
“We believe that all children dying in infancy, having not actually transgressed against the law of God in their own persons, are only subject to the first death, which was brought on by the fall of the first Adam, and not that any one of them dying in that state shall suffer punishment in hell by the guilt of Adam's sin for of such is the Kingdom of God.” - Chapter VI.3
"Christ said, in the days of his flesh, of UNBAPTIZED children, "Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of heaven." And he received these unbaptized children "into his arms," and "blessed them," and sent them away, still unbaptized; nor did he utter a word about their baptism; and he is the same Saviour still. Can a similar passage be found of baptized children? and who will say that baptism is necessary that Christ may receive them? If persons die, incapable of exercising faith in the merits of Christ, either by infancy or mental incapacity, we know it is "the blood of Jesus alone that cleanses from all sin,” "neither is there salvation in any other." (1 John i. 7, Acts iv. 12.). And to suppose their salvation is effected, or in any way assisted, by the sprinkling of water, is not only opposed to the express declarations of scripture, but most dishonourable to the Divine Redeemer, and mistrustful of his ability and grace” - Tract 45, The Scripture Guide to Baptism, p. 47
“If there were no other way of saving infants but by the gospel and its ordinances, they would be excluded from salvation; for with them the gospel and its ordinances have nothing to do. Infants are saved by virtue of the death of Christ, but not by faith—not by the gospel. And you do not gather them into the promise by baptism, for the promise is to him that believeth and is baptized. God has committed the ministration of the gospel and its ordinances to us; but the salvation of infants he has reserved in his own hands” - Broaddus, Sermons and Other Writings, p. 189-190
"We repudiate the doctrine of infant baptism, and of infant damnation. We denounce all their accompaniments, and consequences. If God is just and good, if reason deserves respect, if the Gospel is true, if the merits of Christ are efficacious, if the Holy Spirit is not bound by the control of men, and tied down to forms and ordinances, then all children dying in infancy, irrespective of any relation with the church, and without regard to baptism or any other ordinance, are saved with an everlasting salvation, by the grace of God in Jesus Christ our Lord, whose merits and righteousness, to fit them for the glorious change, are personally and effectually applied by the Holy Ghost." - Howell, The Evils of Infant Baptism, p. 201-202
"A fourth reason why infant baptism ought to cease. It reflects injuriously upon God, and tarnishes the glory of the atonement. It originated in the frightful dogma of infant damnation; and still connives at and fosters that abominable heresy. It nourishes, also, that other heresy to which men are so prone, which detracts from the fulness and freeness of the atonement; for it insinuates that we must do something, or our children cannot be saved”-Fuller, Baptism, and the Terms of Communion; An Argument, p.171
“The position which we, as Baptists, have occupied since the days of Christ and the inspired Apostles, and which we still maintain is this: That all infants dying in infancy are saved, in accordance with the electing love of God through the application of the atonement of Christ by the Holy Spirit, and are included in the number of God’s elect; and this salvation is unconditional, so far as repentance, faith, baptism, the Lord’s Supper, and the holiness or unholiness of parents are concerned" - Creath, Letter for the Union Baptist Association, Infant Salvation
"And the ground of our belief is the assurance that Christ who died for our fallen race, who is a propitiation for the sins of the whole world, who died for all, and who tasted death for every one, has not necessarily died in vain for any one of Adam's descendants. To suppose that our dying infants can have no Saviour, and no participancy in his salvation, but are necessarily debarred from the benefits of Christ's death, is to antagonize and overthrow the glorious gospel of the blessed God. Of one thing we are absolutely certain, that our offspring, early called from earth, have no deeds done in the body to answer for, and hence will not be condemned for actual sin in the "judgment of the great day." - Arnold, Commentary on the Epistle to the Romans, p. 142
"Infants are not, like adults, saved by the Gospel. Those who die in infancy are saved by the atonement of Christ, and not by the Gospel, which is the proclamation of that atonement. The glad tidings of good news are never addressed to them—the prescriptions of the Gospel being applicable only to those who can hear, understand and believe it. Faith in Christ secures the salvation of adults, not because there is any saving efficacy in faith itself, but because, by divine appointment, it is the means by which they realize the benefits of Christ's atonement. By divine appointment, then, infants are saved in some other way, and without faith. What that is, by which they are brought into saving relations with Christ's atonement, we know not. Nothing in God's word is addressed to this class of human beings, nor are his ministers commissioned with a message to them. The Bible says enough for the consolation of parents who are bereaved of their infant offspring; but it does not satisfy their curiosity by informing them as to the means by which they realize the benefits of the atonement. All that is necessary to secure the salvation of adults—the only class addressed—is revealed in the Gospel; but it says no more with regard to the salvation of infants, than will suffice for the consolation of bereaved parents and friends" - Mell, Baptism In Its Mode and Subjects, p. 211-212
Principles and Ideals of the Baptist Faith, 1888 AD
“Baptists believe that infants are God’s little ones, whether children of Christian or non-Christian parents, and accept without modification the word of the Lord, “Of such is the Kingdom of Heaven.” This Christian view of the child makes the external act of “Infant Baptism” unnecessary.” - 1.A
"It will be said by those who oppose the views of Baptists—for it has been said a thousand times—that if infants are not to be baptized because they cannot believe, they will not be saved because they cannot believe. If the salvation of infants depends on their faith, they cannot be saved. They are incapable of faith. They are doubtless saved through the mediation of Christ, but it is not by faith. Our opponents fail egregiously to accomplish their object in urging this objection to our views. They must intend to make us admit the propriety of infant baptism, or force us to a denial of infant salvation. But we make neither the admission nor the denial. As soon as we say that infants are saved, not by faith, but without faith, their objection is demolished" - Pendleton, Church Manual Designed for the Use of Baptist Churches, p. 84-85
“Now, let every mother and father here present know assuredly that it is well with the child, if God hath taken it away from yon in its infant days. You never heard its declaration of faith— it was not capable of such a thing— it was not baptized into the Lord Jesus Christ, not buried with him in baptism; it was not capable of giving that answer of a good conscience towards God nevertheless, you may rest assured that it is well with the child, well in a higher and a better sense than it is well with yourselves; well without limitation, well without exception, well infinitely, “ well “ eternally.” - Spurgeon, Sermon on Infant Salvation, Section 1
“As for modern Calvinists, I know of no exception, but we all hope and believe that all persons dying in infancy are elect.” - Spurgeon, Sermon on Infant Salvation, Section 1
“First, we ground our conviction very much upon the goodness of the nature of God. We say that the opposite doctrine that some infants perish and are lost, is altogether repugnant to the idea which we have of Him whose name is love.” - Spurgeon, Sermon on Infant Salvation, Section 2
“The human being that dies in infancy will be saved, there is good reason to believe, but not through faith. He will be saved by virtue of the atonement; and the mere fact that Christ has made an atonement which may avail for dying infants is not a reason why infants should be baptized” - Williams, The Gospel According to Matthew, p. 325
"No question is here made that those dying in infancy are saved. They are saved through the atonement of Christ and the work of the Spirit, but this must hold true of all alike, without reference to any ceremony, and no matter whether their parents were believers, unbelievers, or heathen" - Broadus, Commentary on the Gospel of Matthew, p. 404
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“At this point it may be proper to notice the relation of the propitiatory death of Christ to children who die in infancy. So far as now appears, such children are put in no practical relation to the atonement, unless it be by the secret and renewing work of the Spirit. Assuming, as we must, that this life is the only period of grace for mankind as sinners, and that the death of Christ was in some way for all our race, it follows that dying infants are regenerated by the Holy Spirit given by Christ” - Hovey, Manual of Systematic Theology and Christian Ethics, p. 230
“15. Children who die in infancy are saved by virtue of Christ's sufferings and death, ver. 14; Rom. 5:12-19; 2Sam. 12:23; 2Kings 4:26" - Clark, The Gospel of Mark: A Popular Commentary Upon a Critical Basis, p. 203
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“Men are not condemned therefore for hereditary or original sin. They are condemned only for their own sins. They are called to repentance and faith by the gospel. It is their own act of rejection which is the basis of their condemnation. Infants dying in infancy cannot repent, or believe, or perform works of any kind, good or bad. We do not know how the grace of God operates in them. But we are fully assured that Christ provided for them, and that they are created anew in him and saved.” - Mullins, The Christian Religion in Its Doctrinal Expression, p. 302
"The denominations generally, except Baptists, have been much perplexed over the salvation of infants dying in infancy, until recent years. Our Confession of 1660 contains a distinct article declaring that all infants dying in infancy are saved." - Mullins, The Axioms of Religion, Chapter 16
Thanks for reading. That concludes this article.
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