John Owen Defended Infant Baptism

III. The question is not whether all infants are to be baptized or not; for, according to the will of God, some are not to be baptized, even such whose parents are strangers from the covenant. But hence it will follow that some are to be baptized, seeing an exception confirms both rule and right.

IV. The question is only concerning the children or infant seed of professing believers who are themselves baptized. And,—

First, They by whom this is denied can produce no testimony of Scripture wherein their negation is formally or in terms included, nor any one asserting what is inconsistent with the affirmative; for it is weak beneath consideration to suppose that the requiring of the baptism of believers is inconsistent with that of their seed. But this is to be required of them who oppose infant baptism, that they produce such a testimony.

Secondly, No instance can be given from the Old or New Testament since the days of Abraham, none from the approved practice of the primitive church, of any person or persons born of professing, believing parents, who were themselves made partakers of the initial seal of the covenant, being then in infancy and designed to be brought up in the knowledge of God, who were not made partakers with them of the same sign and seal of the covenant.

Thirdly, A spiritual privilege once granted by God unto any cannot be changed, disannulled, or abrogated, without an especial divine revocation of it, or the substitution of a greater privilege and mercy in the room of it; for,—

1. Who shall disannul what God hath granted? What he hath put together who shall put asunder? To abolish or take away any grant of privilege made by him to the church, without his own express revocation of it, is to deny his sovereign authority.
2. To say a privilege so granted may be revoked, even by God himself, without the substitution of a greater privilege and mercy in the room of it, is contrary to the goodness of God, his love and care unto his church, [and] contrary to his constant course of proceeding with it from the foundation of the world, wherein he went on in the enlargement and increase of its privileges until the coming of Christ. And to suppose it under the gospel is contrary to all his promises, the honour of Christ, and a multitude of express testimonies of Scripture.

Thus was it with the privileges of the temple and the worship of it granted to the Jews; they were not, they could not be, taken away without an express revocation, and the substitution of a more glorious spiritual temple and worship in their room.

But now the spiritual privilege of a right unto and a participation of the initial seal of the covenant was granted by God unto the infant seed of Abraham, Gen. 17:10, 12.

This grant, therefore, must stand firm for ever, unless men can prove or produce,—

1. An express revocation of it by God himself; which none can do either directly or indirectly, in terms or any pretence of consequence.
2. An instance of a greater privilege or mercy granted unto them in the room of it; which they do not once pretend unto, but leave the seed of believers, whilst in their infant state, in the same condition with those of pagans and infidels; expressly contrary to God’s covenant.

All this contest, therefore, is to deprive the children of believers of a privilege once granted to them by God, never revoked, as to the substance of it, assigning nothing in its room; which is contrary to the goodness, love, and covenant of God, especially derogatory to the honour of Jesus Christ and the gospel.

Fourthly, They that have the thing signified have right unto the sign of it, or those who are partakers of the grace of baptism have a right to the administration of it: so Acts 10:47.

But the children of believers are all of them capable of the grace signified in baptism, and some of them are certainly partakers of it, namely, such as die in their infancy (which is all that can be said of professors): therefore they may and ought to be baptized. For,—

1. Infants are made for and are capable of eternal glory or misery, and must fall, dying infants, into one of these estates for ever.
2. All infants are born in a state of sin, wherein they are spiritually dead and under the curse.
3. Unless they are regenerated or born again, they must all perish inevitably, John 3:3. Their regeneration is the grace whereof baptism is a sign or token. Wherever this is, there baptism ought to be administered.

Fifthly, God having appointed baptism as the sign and seal of regeneration, unto whom he denies it, he denies the grace signified by it. Why is it the will of God that unbelievers and impenitent sinners should not be baptized? It is because, not granting them the grace, he will not grant them the sign. If, therefore, God denies the sign unto the infant seed of believers, it must be because he denies them the grace of it; and then all the children of believing parents dying in their infancy must, without hope, be eternally damned. I do not say that all must be so who are not baptized, but all must be so whom God would have not baptized.

But this is contrary to the goodness and law [love?] of God, the nature and promises of the covenant, the testimony of Christ reckoning them to the kingdom of God, the faith of godly parents, and the belief of the church in all ages.

It follows hence unavoidably that infants who die in their infancy have the grace of regeneration, and consequently as good a right unto baptism as believers themselves.

Sixthly, All children in their infancy are reckoned unto the covenant of their parents, by virtue of the law of their creation. For they are all made capable of eternal rewards and punishments, as hath been declared.

John Owen | Of Infant Baptism and Dipping in The Works of John Owen, ed. William H. Goold, vol. 16 (Edinburgh: T&T Clark, n.d.), 258–60 (HT: Reformed Reader)

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