PAEDOBAPTISM: OR, The Baptising of Infants JUSTIFIED: By the judgement and practice of Ancient and Modern Protestant Divines, both Foreign, and of this Nation: clearly proving the absolute necessity of baptising Infants, from the authority of sacred Scripture and the force of undeniable reason. Together with an excellent Letter of Mr. JOHN PHILPOTS to the same purpose. Collected by ROBERT RAM, Minister of Spalding in Lincolnshire. PROVERBS 11.14. In the multitude of Counsellors there is safety. Aug. ad Hil. Epist. 89. Tanto magis pro infantibus loqui debemus, quanto minus ipsi pro se loqui possunt. Published by Authority. LONDON, Printed for john Wright in the Old-baily, 1645. To my honoured Colonel, Colonel Edward Rossiter. SIR, ACcording to my promise I have transcribed Master Philpots Letter for baptising infants; to which I have added the universal, and continued practice of the Church of God, from the Apostles time hitherto; together with the judgement of the most learned, orthodox, and godly Divines, both ancient and modern: which may serve as a cloud of witnesses to prove, that infants of Christians, not only may, but aught to be baptised. I am confident, that these collections (with the blessing of God) will give full satisfaction to any that are not forestalled with wilfulness in their own opinion. For if Venerable Antiquity, Universal Practice, uninterrupted Custom, Harmony of Churches, strength of Argument, and the Authority of sacred Scripture be of any force, then doubtless we have sufficient warrant for admitting the children of believing parents to this Ordinance of baptism. The testimonies I have here produced, lie scattered up and down in several Authors, I sum them up together in this little Treatise; which I strove to make little, because, little books do most good, or most harm, being every man's purchase, and soon read over. My Apology for troubling you with a business of this nature, is only this, that I am Your humble servant in the Lord, ROBERT RAM. The names of the Authors here cited, for the baptising of Christian infants. Fathers. 1. CYprian. 2. Origen. 3. Augustin. 4. Athanasius. 5. Gregory Naz. 6. Bernard. 7. Hierom. 8. chrysostom. 9 Isidorus Hisp. The Divines of Magdeb. for 1300 years. Foreign Divines. 1. Mercer. 2. Calvin. 3. Sadeel. 4. Junius. 5. Vossius. 6. Polanus. 7. Aretius. 8. Brentius. 9 Pareus. 10. Spanhemius. 11. Lavater. 12. Gualther. 13. Musculus. 14. Chemnitius. 15. Marlorat. 16. Beza. 17. Hemingius. 18. Zanche. 19 Daneus. 20. P. Martyr. 21. Bucer. English Divines. 1. Dr. Ames. 2. Dr. Davenant. 3. Mr. Th. Rogers. 4. Mr. Hooker. 5. M. Perkins. 6. Mr. Ainsworth. 7. Dr. Willet. 8. Mr. Hildersham. 9 Dr. Fulke. 10. Mr. Hieron. 11. Dr. Whitaker. 12. Dr. Jewel. 13. Dr. Mayer. 14. Mr. Wynel. 14. Dr. Featley. Confessions of reformed Churches. 1. Helvetian. 2. Belgic. 3. French. 4. Augustane. 5. Saxon. 6. Palatine. 7 Harmony, etc. Mr. Philpots Letter. THE JUDGEMENT OF the ancient Fathers in this point of baptising Infants. THe Spirit refuseth not to communicate himself even to infants; and the holy Scriptures declare, Cyprian. That divine grace is dispensed to all, aswell infants as others; which was shadowed out in Elishnes stretching himself upon the infant, insensible of the good which the Prophet did unto him. Cyprian Epist. ad Fidum. Because by baptism original sin is done away, Origen. therefore children are baptised, Origen. Hom. on Luke 14. We say that in infants baptised, Augustin: although they be not ware of it, the Holy Ghost doth dwell, August. Epist. ad Bonifacium, of baptising infants. Whence may a man know plainly that he hath been baptised, Athanasius. and received the spirit of baptism, seeing he was but an infant when he was baptised? Athan. in his book of questions, quest. 2. Baptism hath force even upon infants, Gregory Nazianzen. and therefore it is necessary that they be baptised: For it is better that they be sanctified without any apprehension of the thing done, then that they should departed this life without baptism and initiation: And if this thing Circumcision may afford us any precedent (for that being the forerunner of baptism) that was administered to such as could not by the use of reason discern what it meant: Nazianzen in his Oration of baptising infants. He who denies baptism to infants of Christian parents, Bernard. doth declare a diabolical envy, even such an envy as brought death into the world; this man is not of God, who doth and speaks so contrary to God: Bern. Epist. 240. Hieronymus. We hold that there is one baptism, and that this Sacrament is to be administered to infants, in the same words, that it is administered to them of elder years: Hieron. Symboli explanatio ad Damasum. Chrysostom. Therefore the Catholic Church teacheth, that infants ought to be baptised because of original sin. And the uniform practice of the holy Church, throughout the universal world, concerning baptism, whether of infants or of young men, should not be accounted as an idle thing: Chrys. Homil. de Adam & Heva. Isidorus. In such as are of years, baptism serves either to cleanse them from original sin, or to wash them from the guilt of actual sin: but infants are only freed from original sin by it: Isid. Hispalensis de officiis Eccles. l. 2. The continued practice of the Church for baptising infants for 1300 years together, from the Apostles times, collected out of the Centuries Written by the Divines of Magdeburgh. Cent. 1. lib. 1. cap. 4. ALthough the Apostles, before they were rightly informed, did forbid children to be brought to Christ, yet were they reproved for it; and did without question, afterwards baptise infants themselves, being better instructed by the Spirit of God, as Origen, Cyprian, and others do testify; and that the custom of baptising infants, was from the Apostles continued to posterity. Cent. 2. cap. 4. Cent. 3. cap. 6. We read not where in this age that infants were denied baptism. In this age both men and women, infants and those of elder years were baptised, according to the tradition received from the Apostles. Cent. 4. cap. 6. In the same Churches and waters all sorts of people of whatsoever sex, age, or condition, were publicly baptised. The Churches of Africa baptised infants in this age. Nazianzen speaking of the Asian Churches, saith, That they used to baptise infants, if they were in any eminent danger; otherwise baptism was deferred till they were about three years old; nevertheless he saith that baptism is suitable to any age. Nazian. Orat. 3. of Bapt. That Infants should be Baptised, Cent. 5. cap. 4. chrysostom affirmeth in his Homily of Adam and Eve. Augustin saith: That the Baptising of Infants came not into the Church by the constitutions of any Counsels, but hath been always retained by the Church; and aught to be believed as an Apostolical Tradition: Contra Donatistas'. lib. 4. Infants are Baptised, Cent. 6. cap. 4. not only that they might attain the Adoption of Sons, or the Kingdom of heaven, but that they may have remission of sins, lest they perish eternally. Maxentius in his confession of Faith. We Baptise Infants, although they are not yet capable of Reason; Cent. 7. cap. 6. And by no means let Baptism be denied to a sick Infant; If any shall neglect it, God will require the blood of that child, dying unbaptised, at his hands: Council of Toledo. 8. cap. 7. By the Obedience of Faith, all aught to be Baptised: Cent. 8. cap. 4. Beda on joh. 1. By the grace of Faith, children being borne again, by the water of Regeneration, are admitted to the Celestial Joys. Beda on Cant. 4. Why doth not the saying of the Lord, Cent. 9 cap. 4. spoken to the Universal Church, by the Prophet Isaiah; I will bring thy seed from the East, etc. deter thee from thy perverse opinion? How hast thou forgotten that in the Gospel, which saith, that Christ rebuked his Disciples, for forbidding little Children to be brought unto him? Dost thou not fear to do that which not Christian ever durst do? For concerning Infants Baptising (though they know not the meaning of it) Saint Siricius tells us that it was the general rule and practise of the Church: Hincmarus Rhemensis, ad Hincmarum Laudanensem. Children ought to be Baptised; for by this Ordinance, Cent. 10. cap. 4 our chaste Mother the Church, brings forth holy, pure, and innocent children: Smaragdus in Epist. Petri. Neither did they Baptise those only that were of years, Cent. 11. cap. 6 but Infants also; yea young and weak Infants: The son of the Empress was Baptised the third day after he was borne, because he was sick, and like to die: Schafnaburgensis. As well Infants as others were Baptised in this Age; Cent. 12. cap. 6. for Elinor and John, the children of Elinor Queen of England, were Baptised presently after they were borne: Sigebert. And Lewis the French King, caused his Son Philip to be Baptised an Infant. Baptising of Infants was practised also in this Age; Cent. 13. cap. 6 for Hugo saith; That the Church prayeth for Infants to be Baptised, not that it doubts of their Salvation, but to teach that children are not saved by their own merits or nature, but only by grace: Hugo on Psal. 27. The Judgement of Modern Protestant Divines of Foreign parts, touching Infant's Baptism. Mercer. ALthough there be no set time appointed for Baptism, as there was for Circumcision, yet certainly it ought to be administered as soon as may be; not that we should doubt of their salvation that want Baptism, if they happen to die without it; for we do not ascribe so much virtue to the sign, as that when it cannot be had, we should question the reality of the thing signified. Mercer on Gen. 17. Calvin. It is to be noted, that when a man is admitted into the Fellowship of Believers, the promise is not only made to him, but to his children: Gen. 17.7. Therefore he which is not within this Covenant from his cradle, is a stranger from the Church, till he be brought in by the Doctrine of Faith and Repentance: But then his seed gins to be of the Family of the Church. Therefore Infants of Believers are Baptised by virtue of this Covenant, which is made with their Fathers in their Name; In this therefore the Anabaptists do miserably deceive themselves. Cal. Institutions against Anabaptists. Sadcel. If they understand Christ's Institution of Baptism to be necessarily continued in the Christian Church, even to the end of the World, and that the children of Christians ought to be Baptised, even so do we understand, and believe: As it appears in the confeson of the French Church: Artic. 35. Sadeelis opera Theol. pag. 428. Junius. All the Elect are to be Baptised into the body of Christ; if moreover all of them, as well Infants as persons of years, aught to put on Christ, then to separate them from the body of Christ, and not to engraff them into Christ, were a most wicked thing. And again; when Infants are Baptised, God doth both offer, and confer all the good things of the Covenant, and engageth himself unto it: junius in his Thesis of Baptising Infants. Vossius. Although Infants have not actual Faith, yet this ought not more to keep them off from baptism, than meat ought to be denied them, because the Apostle saith, he that will not labour let him not eat: Vossius, Defence of baptising Infants. Infants borne of Christian parents ought to be baptised, Polanus. as may be proved by these arguments: 1. All that are in covenant with God ought to be baptised; but infants are within the covenant of grace, 1 Cor. 7.14. And Christ blessed and consecrated infants, Matth. 19 2. Because to them belongs the promise of remission of sins by the blood of Christ, Acts 2.38, 39 3. Because infants do belong to the Church of God; For theirs is the Kingdom of Heaven. 4. Because they are redeemed with the blood of Christ, and washed from their sins, and so by the virtue of the holy Spirit have the thing signified; why then should they be debarred from participating of the sign? 5. Because the holy Ghost is promised to them; yea, they have the holy Ghost. 6. Because they should be distinguished from the children of Infidels, therefore the sign of distinction should be put upon them. 7. Because the Apostles baptised whole families. 8. Because infants were circumcised: Polani Syntagma, cap. de Bapt. The Anabaptists deal very presumptuously, Aretius. in denying infants to have faith; but suppose they have not faith, their parents have; and their children are holy, 1 Cor. 7.14. and do belong to the Church, and have the Spirit of God, who administereth the true baptism; why therefore should they not be baptised? shall our children be more unhappy than the children of the Jews, which were not debarred the sign of the covenant? Is our baptism inferior to circumcision, that it may not be administered to infants as that was? but infants have faith in their kind, their parents do believe, and they have the Spirit of God; 'tis our part therefore to hope well of them, seeing election is one of the hidden secrets of God: Therefore by no honest reason may baptism be denied to Infants. Aretius' come. places: loco. 66. We ought to believe that Christ died for infants, Brentius. and that the Father is well pleased with them in him, and that God is not only the God of men grown, but even of infants also. In this confidence we ought to pray for the salvation of infants, and to offer them in baptism, that being incorporated into the body of Christ by baptism, they may attain eternal life. Brentius on Luke 5. Pareus. Circumcision and Baptism do agree in their principal ends: 1. In that both do signify the grace of Christ justifying and regenerating by the blood and Spirit of Christ. 2. In that both do solemnly bind to the faith and obedience of God's covenant. 3. In that in both there is a solemn reception of all in covenant, as well infants as those of years, into the Church, and distinguishing them from aliens. 4. In that both do belong to all ages, as well infants as men grown. Pareus on Gen. 17. Spanhemius. We conclude the baptism of infants to be justly retained in the Church of Christ, for these reasons: 1. Because it is founded on God's Commandment, on holy examples, and on the promise, as hath been showed before. 2. Because the sign of the covenant ought to be given to all that are within the covenant. 3. Because otherwise the children of believers should have no more privilege, than the children of Jews or Gentiles. 4. Because baptism succeedeth circumcision, and bears a correspondency with it. The condition of the Jews children under the old Testament should not be better than that of the infants of Christians under the new, Spanh. Dubia Evangelica. part. 3. Lavater. Seeing the grace of the Gospel extends itself more largely than that of the Law, it was expedient that a Sacrament should be ordained, divulging more grace than circumcision; Therefore baptism is administered to women, though circumcision was not: whereby we may conclude against those who deny the baptising of infants. For if children under the Law were circumcised, notwithstanding they could know nothing of the nature and benefit of that covenant; why should not our children be baptised now? was the condition of children better under the old Testament then under the new? none but such as are past shame will affirm it: Lavater on Ios. 5. Gualther. Let no man think we go about to patronise the anabaptistical madness: for they do both err dangerously from the truth, and rage against it, whiles they contend that the same course is to be taken with the children of believing parents, and strangers of grown years. For they which were formerly strangers, and out of the Church of Christ (such as were Jew's and Gentiles) we say ought not to be baptised (unless we would profane that holy Ordinance of baptism) until they can give an account of their faith: But there is a great difference between them and the children of believers; for these are to be accounted members of the Church, and within the covenant: such are holy, and Christ will have such to come unto him; and 'tis manifest that such do please God, in that their Angels do always behold the face of their Father. And though we cannot comprehend their state and condition, yet Christ testifies that they have faith, and are capable of the Spirit of God; as the example of john Baptist and others, who were sanctified in the womb, doth testify: Therefore to deny baptism to such is an extreme impiety, and a wickedness of a monstrous impudence: Gualther on Act. 8. By no means the sign of the covenant is to be denied them to whom the right of the covenant belongs; Musculus. seeing therefore that baptism is nothing else but a sign of the covenant and grace of God, in the new Testament, and the children of believers amongst the Gentiles are no less partakers of this testament and grace of God, which is given to the elect in the Kingdom of God by Jesus Christ, than the children of the Jews; what madness is it to deny them the sign of this grace? what else is this but to account our children excluded, as strangers, from the grace and covenant of God? he that denies the sign, doth certainly (as much as in him lies) take away the thing signified: Musculus on Matth. 8. It is not to be doubted, Chemnitius. but that the Spirit of Christ doth work so effectually, even in infants that are baptised, as that it makes them capable of the Kingdom of God, although we do not know how it is done. For baptism is the laver of regeneration and renovation, which the holy Spirit poureth on them that are baptised; whereby they being justified are made heirs of eternal life, Tit. 3.5. and that little children do receive the Kingdom of God, Christ himself affirmeth. Matth. 10.15. and this is called the faith of infants; for as circumcision in the old Testament, was to infants a sign of the righteousness of faith, Rom. 4.11. so in the new Testament, because children that are baptised do please God, and are saved, they neither may nor aught to be rejected amongst Infidels, but are truly to be reckoned amongst believers; and so unto them belong the words, He that believeth and is baptised shall be saved, Mar. 16.16. Chemnitii loca Theol. de Bapt. Marlorat. If you ask, how the children of Christians do belong to the Church, or to Christ; we answer. No otherwise then the children of the Jews (being the seed of Abraham) are said to be within the covenant of God, Gen. 17.7. therefore our children are baptised, as theirs were circumcised; because they are not to be reputed out of the Church; for we are the sons of the promise, and are partakers of the inheritance with Abraham; and what was said to him, is promised to us, and our children: For they may have the Grace and Spirit of Christ, seeing they are members of us, and of the Church. If the root be holy, the branches are also holy, Rom. 12.16. which things, though they be spoken of the Jews, yet do they belong to us. And if the Lord hath severed the children of believing parents from the common sort of men, why do we deny them the sign? This therefore refutes the brainsick opinion of the Anabaptists, who deny baptism to Christians children, whom the Apostle pronounceth holy, by virtue of the promise. Marlorat on 1 Cor. 7.14. Beza. The words of the covenant are clear; I will be thy God, and the God of thy seed. Now by seed is meant all the Gentiles that believe with righteous Abraham, Gal. 38. And the Apostle doth manifestly declare, that the children of believing parents are holy, yea, though but one of the parents believeth; by which holiness, nothing else can be understood, then being within the covenant; whereby holy persons are distinguished from profane. Therefore we ought to judge hopefully of all that are borne of Christian parents, as the indefinite words of the covenant, and the rule of charity teacheth us. Beza, Questions and Answers. Hemingius. The command of Christ is general; that all Nations should be baptised, Matth. 28. therefore we gather that it is sacrilege to deny baptism to infants. Hemingii Euchiridion de Bapt. Zanche. We believe with the ancient catholic Church, that not only persons of years, (who can express repentance, and are able to make profession of their faith) should be admitted to the Sacrament of baptism, but even infants also, seeing we are to account them within the covenant: for the Apostle saith; that the children of believers are holy, 1 Cor. 7.14. especially seeing Christ hath no where altered the command of God given to Abraham, for signing the children of believers with the sign of the covenant; yea he hath said, Suffer little children to come unto me, for of such is the Kingdom of Heaven, Matth. 19.14. Zanch. de Rel. Christiana. Because this question (whether infants should be baptised) hath been much perplexed with the disputations of the Pelagians of old, and of late with the clamours of the Anabaptists; Daneus. we will collect some reasons to prove that the infants of believers may, and aught to be baptised. The Papists indeed teach, that this practice hath prevailed only by the degrees of ancient Fathers, and custom of the Church, and by the traditions of men. But we better and more truly affirm, that both the doctrine and practice hereof is founded and established by the Word of God; although the Scripture doth not in express terms declare that infants should be baptised, yet by consequence and the analogy of faith, it will appear to be the direct sense and meaning of the written Word. We will not insist upon all the reasons that may be produced to this purpose, but only select some, etc. 1. Infants and children of believers, even they are believers and within the covenant, and belong to God, even as the fathers themselves, Gen. 17.7. Exod. 20.6. Therefore the sign of God's covenant belongs to them, as well as their parents; which now under the Gospel is baptism. For the children of believers are sanctified from the womb, 1 Cor. 7.14. therefore baptism, which is the sign of sanctification, belongs to them. 2. Those to whom God giveth and applieth the thing itself, to them doth the sign appertain: (for no man ought to restrain or withstand the grace of God, Acts 11.17.) now God doth give to infants of believing parents the thing signified in baptism, which is remission of sins, and sanctification, although the effects of those gifts do not presently appear in them, 1 Cor. 7.14. for he affirms, that of such is the Kingdom of Heaven. So that infants of believers are heirs of the Kingdom of God, as well as those that are of years of understanding: therefore to them belong the signs of those graces; for the baptism of Christ belongs to the whole Church. 3. Circumcision as well as baptism was a sign of the righteousness of God, Rom. 4, 11. and circumcision was to the Jews a sign of mortifying the flesh, as baptism is to us, Deut. 10.30. Rom. 6.4. and God commanded that infants should be circumcised; therefore they ought to be baptised; otherwise the grace of God under the Gospel should be scanter, and intended to fewer, then under the Law. 4. Christ's command for baptism was general, not excluding infants, Matth. 28.19. therefore baptism belongs to them; and the Apostles are said to baptise whole families, Acts 16.15 33. amongst which 'tis probable that there were infants. 5. The example of the universal Christian Church confirms this practice: which may appear by the testimony of divers writers in several ages, as Origen on Rom. 6. Aug. lib. 4. of baptising infants, against the Donatists. 6. Heb. 6.2. The doctrine of baptism is called the doctrine of imposition of hands, which belongs to infants, ‛ Daneus Isag. part. 4. P. Martyr. As of old circumcision was administered to infants, so ought it not to be denied them now; for if they have the thing signified, why should they not have the sign? Let no man doubt that circumcision and baptism are alike, and that there is the same reason of the one as of the other. This doth Paul plainly teach to the Colossians, where he calls baptism the circumcision of Christ. And they who allow that the Hebrews children ought to be circumcised, and yet deny that ours should be baptised, do make God better to the Jews, then to Christians. But some will say, forasmuch as we cannot tell whether infants have the matter of the Sacrament, why do we give them the sign, and apply the Seal to that which is uncertain? To whom we answer that this question is not so much against us, as against the Word of God; for he hath absolutely commanded that children should be circumcised. We say of our Infants, that 'tis enough for us, that their parents or any other, in whose power they are, do present them to the Church; and if election and predestination concur with the Sacramental action, than what we do is confirmed; but if not, than all is void; for our salvation depends upon the election and mercy of God. Peter Martyr, on Rom. 4. Bucer. It appears plainly by St. Paul, that baptism succeeds circumcision, and that baptism is the same now, that circumcision was of old; excepting that the Spirit is given more powerfully now, and the knowledge of Jesus Christ is more fully and plainly manifested. As therefore of old, the infants of God's people were admitted into the covenant by circumcision, even so ought ours, by baptism; neither are our children less dear to God, then were the children of the Jews. And whereas some deride us, saying, why then do we not baptise males only, seeing only such were circumcised? We answer, that in Christ there is neither male nor female, etc. Bucer on Matth. 3. The Judgement of our English Modern Divines touching Infants Baptism. IN the very beginning of Regeneration, Dr. Ames. whereof baptism is the Seal, a man is mereely passive; and hence it is, that of a man that is to be either circumcised, or baptised, no external act is required, (as in other Sacraments there is) but only a capacity passive to receive: infants therefore are as capable of this Sacrament, in respect even of the chief use thereof, as men of years themselves. Ames contra Anab. Though faith and actual repentance be required in those that be of years, before they receive the sign of the covenant, Dr. Davenant. yet is it not necessary in the infants of believing parents; for to be within the covenant is enough to make one capable of the sign of the covenant; now infants are in the same covenant with their parents, Gen. 17.7. This we see in Abraham, who first believed and then was circumcised; but Isaac was circumcised before he could declare that he believed: This same thing is rightly done in the children of believing parents, by the practice of the Apostles, who did not baptise any of years till they had professed their faith; but when the parents had embraced the faith, than their whole families were baptised, Act. 16.15.33. 1 Cor. 1.16. now no man doubts but that children are comprehended under the notion of family. Davenant on Colos. 2. In some the Sacraments do effectually work in process of time by the help of God's Word, read or preached, Mr Thoj Rogers. which engendereth faith; such is the estate principally of infants elected unto life and salvation. Roger's Explication of the 39 Articles. Infants receive the Divine virtue of the holy Ghost in baptism, Mr. Hooker. which giveth to the powers of the soul their first disposition towards future newness of life. Hooker Eccles. politic. Mr. Perkins. The baptism of infants hath warrant out of the Word of God, however some men be of contrary opinion; for all the Israelites were baptised in the Sea, and among them, no doubt, were many children. If it be said, that baptism was extraordinary, and therefore is no ground for ours. Answ. True, it was extraordinary for the manner; but yet herein, the matter, and substance, and the thing signified is ordinary, and the end all one with ours. And therefore the baptism of infants in the red Sea, is some warrant for the Baptism of infants in the Church now adays. Perkins on Heb. 11. Mr. Ainsworth. They are but a faithless and crooked generation, that notwithstanding all that God hath spoken and done in this kind, do deny this grace of Christ to the infants of his people, and the seal or confirmation of this grace by baptism now, as it was by circumcision of old. Ainsworth, censure of a Dialogue of the Anabaptists. Dr. Willet. Every manchild of eight days old shall be circumcised, etc. From hence the baptism of infants, which cometh in the place of circumcision, is most pertinently proved, against the gross error of the Anabaptists. For as then infants were circumcised to show the contagion of the nature, from the which they were cleansed, by the circumcision of the Spirit: so even infants now, being guilty of original corruption, have need of the Sacrament of Regeneration. Willet on Gen. 17. Mr. Hildersham. There is great need that infants should be baptised, for this maketh greatly for the faith and comfort of their parents, for the present, and of their own afterwards; that as they are by nature so filthy and loathsome in the sight of God, so the Lord hath in the blood of Jesus Christ (whereof the water in baptism is a sign and seal) provided a laver to wash and cleanse them in, even the laver of regeneration, as the Apostle calleth it, Tit. 3.5. yea a fountain opened (as the Prophet calleth it, Zach. 13.1.) for sin and uncleanness, sufficient to cleanse them from all this filthiness, and corruption of their nature. Hildersham on Psalm 51. Lect. 55. Dr. Fulk. We do no otherwise affirm Christian men's children to be holy from their mother's womb, then St. Paul, 1 Cor. 7.14. saith; they are holy because they are comprised in God's covenant, and have right to be baptised. Fulk on Rhem. Test. Rom. 5. Mr. Hieron. Indeed the Anabaptists, who dispute against the baptising of infants, do much urge the practice of the Apostles, and of Philip's baptising the Eunuch; urging that they baptised none but such as were able to give an account of their faith. To this I answer: 1. That it is not simply improper to call the infant of believing parents, a believer; because though he do not now actually believe, yet partly because for his parent's sake, he is within the compass of the covenant; and partly because of that which may well be hoped for hereafter it were hard to term him an infidel, so it were not harsh to call him a believer; And why not a believer as well as a reasonable creature? though yet there is in him no use of reason nor any certainty of ability hereafter to enjoy it? 2. The argument is naught from the Apostles practise; for that course which they took with one certain age of persons, cannot be stretched out to all without exception; In Abraham's person, the knowledge of the nature of the Sacrament, and a yielding himself to live under the Lord's obedience, went before the receiving of circumcision; yet in Isaac it was not so, he was circumcised first, and instructed after. 3. As concerning the Apostles practise itself, there is no certainty for it, that they baptised none but such as were able to make acknowledgement of their faith; there is more probability on the contrary, that they baptised even some infants, as (namely) when they baptised whole families. 4. Be it that none of all these things will serve to justify the baptism of infants, (yet unable to make confession of their faith) yet their interest into the promise of God, is a sufficient plea: that promise Acts 2.39. is made to them that believe, and to their children. If then the promise belong to infants, why not also the seal of the promise? Hieron in his Sermon of baptising the Eunuch. This covenant is contained in the Scripture; Dr. Whitaker. I will be thy God, and the God of thy seed, Gen. 17.7. therefore the baptism of infants is grounded upon the written Word of God: and certainly, if we had not better authority for the baptising of infants, then unwritten Traditions, we were in an ill case to deal with Anabaptists in this matter. Whitaker against Bellarmin de perfectione scripturae. We say that baptism is a Sacrament of the remission of sins, Dr. Jewel. and of that washing, which we have in the blood of Christ; and that no person, which will profess Christ's name, aught to be restrained or kept bacl there from; no not the very babes of Christians: forasmuch as they be borne in sin, and do pertain unto the people of God. Jewels Apology, cap. 11. division 3. D. Mayer. That the children of believing parents ought to be baptised, it is plain. 1. From the use of circumcision, which was the forerunner hereof, which was appointed to be done upon the eighth day after the birth. Now the Seal of God's covenant is to be applied unto the children of Christians, as soon as unto the children of the Jews; but unto the Jews the seal was applied in their infancy; therefore to the children of Christians likewise, as circumcision their seal to them, so baptism our seal to us. 2. From the estate of infants, the promises belong to them, as well as unto their parents, saith Peter, Acts 2.39. and theirs is the Kingdom of Heaven, saith Christ; and they are holy, saith Paul, 1 Cor. 7.14. now unto those that are wholly partakers of the promises of God, and of the Kingdom of Heaven, the sign and seal of God is not to be denied; but children of believing parents are such even in their infancy, therefore the seal or sign of baptism may not be denied. 3. From the practice of the Apostles and first teachers of the Gospel: St. Paul baptised the household of Stephanus and Lydia and her household; and the Jailor was baptised, with all that belonged unto him. And when little children were brought unto Christ, some disliking it were reproved, and the bringers of them encouraged: neither hath there been any time since, wherein they have been refused, but since the springing up of the many headed Hydra of Anabaptism. Mayor's Catech. of children's baptism. Mr. Wynel The covenant now, and formerly with the Jews, is the same, in relation to the eternal welfare of the soul. 1. The foundation of the covenant is the same; as God's free, eternal, and unchangeable love to his elect. 2. The occasion of the covenant, the same; as man's misery by his fall in the loins of Adam: of which this covenant of grace is a pregnant and merciful remedy. 3. The Author is the same; as God, gracious, merciful, slow to anger, pardoning iniquity, etc. 4. The thing promised is the same; as Christ the redeemer and Saviour of mankind. 5. The spiritual efficacy of the Ordinances the same; as the mortification of the flesh, and the renewing of the creature to God's Image in Jesus Christ. 6. The subjects the same; as a people in covenant with God, to yield obedience to the faith. 7. The end, cujus, the same; as the glory of God's mercy to his elect, and the unexcuse of the reprobate. 8. Finally, the end, cui, the same; as good works here in this life, and the immortality of the soul, and eternal blessedness in the life to come. In another place concerning the baptising of all without difference, he saith: That, though divers borne within the Church are reprobates, yet as they come one and one unto us, we cannot say that this or that child is a reprobate; he may be an elect vessel, for aught we know. And the adequate end of baptism administered, is not salvation of the baptised: The glory of God is the principal end, namely the glory of God's singular mercy, in the salvation of his elect; and the glory of God's justice in the unexcuse of the reprobate; As all outward ministrations in the Church serve for the glory of God's mercy and justice. We put them all under the initial seal of the gospel, that they may be made subject to the gospel, and be judged by the gospel. Wynells' covenants plea for Infants. Next to the arguments drawn from express testimony of Scripture for the baptising of children, Dr. Featley. we have a most forcible argument drawn from the consent of the universal Church, testified by their constant practice of admitting children to baptism, even from the Apostles days unto this present. This argument, if it be well weighed, is of very great moment, and may convince the conscience of any ingenuous Christian. For no Christian doubteth, but that the Apostles were inspired by the holy Ghost, and Christ promised his Spirit to lead his Church into all truth; which promise he hath hitherto made good in such sort, that it cannot be proved that ever the whole Church of Christ universally erred; it is true, particular Churches have erred, and may err, and general Counsels, which the Schools term the representative Church, are subject to error, and have sometimes decreed heresy and falsehood for truth; but the formal Church, as they speak, that is, all the assemblies of Christians in the world cannot be impeached with error at any time: whence I thus frame my argument. That which the Apostles in their days began, and the whole Christian Church scattered over the face of the whole earth hath continued in all ages, and all Countries where Christianity hath been, and is professed, cannot be an erroneous practice. But the Catholic Christian Church, in all places and ages, even from the Apostles times, hath admitted the children of faithful parents to holy baptism. Ergo, the practice of christening children cannot be erroneous or unwarrantable, as the Anabaptists teach. Featly, Disputation with Anab. pag. 19 Confessions of Reformed Churches for Baptising of Infants. Helvetian. WE condemn the Anabaptists, who deny young infants born of faithful parents, to be admitted to baptism; for according to the doctrine of the Gospel, theirs is the Kingdom of God, and they are within the covenant of God, why therefore should not the sign of the covenant of God be given unto them? why should they not be initiated by holy baptism, that are Gods peculiar and within his Church? The Helvetian confession, cap. 20. Belgic. Certainly Christ shed his blood, that he might no less wash infants of faithful parents, than those of years; and therefore it is requisite they should also receive the sign, or Sacrament, of that thing which Christ for their sakes accomplished. The Belgic confession, Article 34. French. We acknowledge only two Sacraments, common to the whole Church; the former whereof is Baptism, given unto us to witness our Adoption; because in it, we are engrafted into the body of Christ, that being washed with his blood, we might also be renewed by his Spirit unto holiness of life. Confession of France, Articl 37. Augustane Infants being by Baptism commended to God are received into the favour of God, and made his sons; as Christ testifieth, Matth. 18. saying, It is not the will of your Father which is in Heaven, that one of these little ones should perish. Augustane confession, Article 9 Saxon. We retain the baptism of infants also, because it is most certain that the promise of grace belongs even to infants; nor do we we judge this a mere idle ceremony, but that then they are truly received by God and sanctified. The Saxon confession, cap. 14. I believe and confess that our children (forasmuch as they also are included together with us in the covenant) when they are baptised into the Articles of the ancient Catholic faith, Palatine. are made partakers as well as we of the death of Christ, and of all other good things, etc. Palatinate confession. Baptism is a notable badge of the people of God, Harmony, etc. for it serves us to show of what profession we be, and by our baptism we declare in the Church what faith we profess; both we, our children, and our families; namely, the Christian Religion. Ex actis concordia inter Lutherum, Bucerum, & Helveticas Ecclesias. A Letter of Mr. Philpot to a friend of his prisoner the same time in Newgate. Wherein is debated and discussed the matter or question of infants to be baptised. The God of all light and understanding lighten your heart with all true knowledge of his Word, and make you perfect to the day of our Lord Jesus Christ, whereunto you are now called, through the mighty operation of his holy Spirit. Amen. I Received yesternight from you (dear brother S. and fellow prisoner for the truth, for Christ's Gospel) a Letter, wherein you gently require my judgement concerning the baptism of infants which is the effect thereof. And before I do show you what I have learned out of God's Word, and of his true and infallible Church touching the same, I think it not out of the matter to declare what vision I had the same night, whiles musing on your Letter I fell asleep; knowing that God doth not without cause reveal to his people who have their minds fixed on him, special and spiritual revelations to their comfort, as a taste of their joy and Kingdom to come which flesh and blood cannot comprehend. Being in the midst of my sweet rest, it seemed me to see a great beautiful City, all of the colour of Azure and White, four square, in a marvellous beautiful composition, in the midst of the Sky; the sight whereof so inwardly comforted me, that I am not able to express the consolation that I had thereof; yea the remembrance thereof causeth as yet my heart to leap for joy, and as charity is no churl, but would others to be partakers of his delight, so me thought I called to others (I cannot tell whom) and whiles they came and we together beheld the same, by and by to my great grief it faded away. This dream I think not to have come of the illusion of the senses, because it brought with it so much spiritual joy, and I take it to be of the working of God's Spirit, for the contentation of your request, as he wrought in Peter to satisfy Cornelius. Therefore I interpret this beautiful City to be the glorious Church of Christ, and the appearance of it in the Sky signifieth the heavenly state thereof, whose conversation is in Heaven, and that according to the Primitive Church, which is now in Heaven, men ought to measure and judge the Church of Christ now in earth. For as the Prophet David saith, The foundations thereof be in the holy hills, and glorious things be spoken of the City of God. And the marvellous quadrature of the same I take to signify, the universal agreement in the same; and that all the Church here militant aught to consent to the Primitive Church throughout the four parts of the world, as the Prophet affirmeth, saying, God maketh us to dwell after one manner in one house. And that I conceived so wonderful joy at the contemplation thereof, I understand the unspeakable joy which they have, that be at unity with Christ's Primitive Church; for there is joy in the holy Ghost, and peace which passeth all understanding▪ as it is written in the Psalms, As of joyful persons is the dwelling of all them that be in thee. And that I called others to the fruition of this vision, and to behold this wonderful City, I construe it by the will of God this vision to have come upon me musing on your Letter, to the end that under this figure I might have occasion to move you with many others, to behold the Primitive Church in all your opinions concerning faith, and to conform yourself in all points to the same, which is the pillar and establishment of truth, and teacheth the true use of the Sacraments; and having with a greater fullness than we have now, the first fruits of the holy Ghost, did declare the true interpretation of the Scriptures, according to all verity, even as our Saviour promised to send them another Comforter, which should teach them all truth. And since all truth was taught and revealed to the Primitive Church which is our mother, let us all that be obedient children of God, submit ourselves to the judgement of the Church for the better understanding of the Articles of our faith, and of the doubtful sentences of the Scripture; let us not go about to show in us, by following any private man's interpretation of the Word, another spirit than they of the Primitive Church had lest we deceive ourselves; for there is but one Faith, and one Spirit, which is not contrary to himself, neither otherwise now teacheth us then he did them: therefore let us believe as they have taught us of the Scriptures, and be at peace with them; according as the true Catholic Church is at this day, and the God of peace assuredly will be with us and deliver us out of all our worldly troubles and miseries, and make us partakers of their joy and bliss, through our obedience to faith with them. job 8. Therefore God commandeth us in job to ask of the elder generation, and to search diligently the memory of the fathers. For we are but yesterday children, and be ignorant, and our days are like a shadow; and they shall teach thee (saith the Lord) and speak to thee, and shall utter words from their hearts; And by Solomon we are commanded not to reject the direction of our mother. Prov. 6. The Lord grant you to direct your steps in all things after her, and to abhor contention with her. For as St. Paul writeth, 1 Cor. 11. If any man be contentious, neither we, neither the Church of God hath any such custom. Hitherto I have showed you (good brother S.) my judgement generally, of that you stand in doubt, and descent from others; to the which I wish you as mine heart to be conformable, and then doubtless you cannot err, but boldly may be glad in your troubles, and triumph at the hour of your death, that you shall die in Church of God a faithful martyr, and receive the Crown of eternal glory. And thus much have I written upon occasion of a vision, before God unfeigned. But that you may not think that I go about to satisfy you with uncertain visions only, and not after God's Word, I will take the ground of your Letter, and especially answer to the same by the Scriptures, and by unfallible reasons deduced out of the same, and prove the baptism of infants to be lawful, commendable, and necessary, whereof you seem to stand in doubt. Indeed if you look upon the Papistical Synagogue only, which hath corrupted God's Word by false interpretations, and hath perverted the true use of Christ's Sacraments, you might seem to have good handfast of your opinion, against the Baptism of infants: but for as much as it is of more antiquity, and hath its beginning from God's Word, and from the use of the Primitive Church, it must not in respect of the abuse in the popish Church be neglected, or thought not expedient to be used in Christ's Church. Auxentius one of the Arrians feet, with his adherents, was one of the first that denied the Baptism of children; and next after him Pelagius the heretic, and some others there were in St. Bernard's time, as it doth appear by his writings; and in our days the Anabaptists an inordinate kind of men, stirred up by the devil, to the destruction of the gospel. But the Catholic truth delivered unto us by the Scriptures, plainly determineth, that all such are to be baptised, as whom God acknowledgeth for his people, and voucheth them worthy of sanctification or remission of their sins. Therefore since that infants be in the number or scroll of God's people and be partakers of the promise by their purification in Christ it must needs follow hereby that they ought to be baptised, as well as those that can profess their faith; for we judge the people of God as well by the free and liberal promise of God as by the confession of faith. For to whomsoever God promiseth himself to be their God, and whom he acknowledgeth for his, those no man without great impiety may exclude from the number of the faithful. But God promiseth that he will not only be the God of such as do profess him, but also of infants, promising them his grace and remission of sins, as it appeareth by the words of the covenant made unto Abraham, Genes. 17. I will set my covenant between me and thee (saith the Lord) and between thy seed after thee in their generations, with an everlasting covenant, to be thy God, and the God of thy seed after thee; to the which covenant circumcision was added, to be a sign of sanctification, as well in children as in men; and no man may think that this promise is abrogated with circumcision, and other ceremonial laws; for Christ came to fulfil the promises, and not to dissolve them: therefore in the Gospel he saith of infants, Matth. 5. that is of such as yet believed not, Let the little ones come unto me, Matth 10. Matth. 19 Matth. 18. and forbidden them not, for of such is the Kingdom of Heaven. Again, it is not the will of your father which is in Heaven, that any of these little ones do perish. Also, he that receiveth one such little child in my name, receiveth me. Take heed therefore that ye despise not one of these babes, for I tell you their Angels do continually see in Heaven my father's face: and what may be said more plain than this, It is not the will of the heavenly Father, that the infants should perish? whereby we may gather, that he receiveth them freely unto his grace, although as yet they confess not their faith. Since than that the word of the promise, which is contained in baptism, pertaineth as well to children as to men, why should the sign of the promise, which is baptism in water, be withdrawn from children, when Christ himself commandeth them to be received of us, and promiseth the reward of a Prophet to those that receive such a little infant, as he for an example did put before his Disciples? Now will I prove with manifest arguments that children ought to be baptised and that the Apostles of Christ did baptise children. The Lord commanded his Apostles to baptise all Nations: therefore also ought children to be baptised, for they are comprehended under this word, All Nations. Further, Acts 10. whom God doth account among the faithful they are faithful, for it was said to Peter, That thing which God hath purified, thou shalt not say to be common or unclean: But God doth repute children among the faithful: Ergo, they be faithful, except we had rather to resist God, and seem stronger and wiser than he. And without all doubt the Apostles baptised those whom Christ commanded: but he commanded the faithful to be baptised, 1 Cor. 1. among the which infants be reckoned; The Apostles then baptised infants. The Gospel is more than baptism, for Paul said, 1 Cor. 1. The Lord sent me to preach the Gospel, and not to baptise; not that he denied absolutely that he was sent to baptise, but that he preferred doctrine before baptism, for the Lord commanded both to the Apostles; but children be received by the doctrine of the Gospel of God, and not refused; therefore what person being of reason may deny them baptism, which is a thing lesser than the Gospel, for in Sacraments be two things to be considered: the thing signified, and the sign; and the thing signified is greater than the sign; and from the thing signified in baptism children are not excluded; who therefore may deny them the sign, which is baptism in water? St. Peter could not deny them to be baptised in water, to whom he saw the holy Ghost given, which is the certain sign of God's people, Acts 10. for he saith in the Acts, May any body forbidden them to be baptised in water, who have received the holy Ghost as well as we? Therefore St. Peter denied not baptism to infants, for he knew certainly, both by the doctrine of Christ, and by the covenant, which is everlasting, that the Kingdom of Heaven pertained to infants. None be received into the Kingdom of Heaven but such as God loveth, Rom. 8. and which are endued with his Spirit, for whoso hath not the Spirit of God, he is none of his: But infants be beloved of God, and therefore want not the Spirit of God; wherefore if they have the Spirit of God as well as men, if they be numbered among the people of God as well as we that be of age, who I pray you may well withstand children to be baptised with water, in the name of the Lord? The Apostles in times past being yet not sufficiently instructed, did murmur against those that brought their children unto the Lord, but the Lord rebuked them and said, Let the babes come unto me; Matth. 10. why then do not these rebellious Anabaptists obey the Commandment of the Lord? for what do they nowadays else that bring their children to baptism, then that they did in times past which brought their children to the Lord; and our Lord received them, and putting his hands on them, blessed them, and both by words, and by gentle behaviour towards them, declared manifestly that children be the people of God, and entirely beloved of God. But some will say, why then did not Christ baptise them? because it is written, Jesus himself baptised not, but his Disciples. John 4. Moreover circumcision in the old Law was ministered unto infants, therefore baptism ought to be ministered in the new law to children: for baptism is come in stead of circumcision, as St. Paul witnesseth, Colos. 2. saying to the Colossians, By Christ ye are circumcised with a circumcision which is without hands, when ye put off the body of sin of the flesh by the circumcision of Christ, being buried together with him through baptism. Behold Paul calleth baptism the circumcision of a Christian man, which is done without hands; not that water may be ministered without hands, but that with hands no man ought any longer to be circumcised, albeit the ministry of circumcision doth still remain in faithful people. Iosh. 5. To this I add, that the servants of God were always ready to minister the Sacraments to them for whom they instituted. As for example, we may behold Joshua, who most diligently procured the people of Israel to be circumcised before they entered into the Land of promise; but since the Apostles were the preachers of the word, and the very faithful servants of Jesus, &c, who may hereafter doubt that they baptised infants, since baptism is in place of circumcision? Item, the Apostles did attemperate all their do to the shadows and figures of the old Testamont; therefore it is certain that they did attemperate baptism according to circumcision, and baptised children because they were under the figure of baptism; for the people of Israel passed through the red sea, and the bottom of the water of Jordan with their children. And although the children be not always expressed, neither the women in the holy Scriptures, yet they are comprehended and understood in the same. Also the Scripture evidently telleth us, that the Apostles baptised whole families or households: but the children he comprehended in a family or household, as the chiefest and dearest part thereof; Therefore we may conclude, that the Apostles did baptise infants or children, and not only men of lawful age; and that the house or household is taken for man, woman, and child, is manifest in the 17 of Genesis, and also in that Joseph doth call Jacob with all his house to come out of the Land of Canaan into Egypt. Finally, I can declare out of ancient writers, that the baptism of infants hath continued from the Apostles time unto ours; neither that it was instituted by any Counsels, neither of the Pope, nor of other men, but commended from the Scripture by the Apostles themselves. Origen upon the Declaration of St. Paul's Epistle to the Romans, expounding the sixth chapter, saith, That the Church of Christ received the baptism of infants from the very Apostles. St. Hierom maketh mention of the baptism of infants in the third book against the Pelagians, and in his Epistle to Leta. Saint Augustine reciteth for this purpose a place out of John Bishop of Constantinople, in his first book against julian, chap. 2. And he again writing to St. Hierome, Epist. 28. saith, That St. Cyprian not making any new decree, but firmly observing the faith of the Church, judged with his fellow Bishops, that as soon as one was borne, he might be lawfully baptised. The place of Cyprian is to be seen in his Epistle to Fidus. Also St. Augustine writing against the Donatists in the 4. book chap. 23. & 24. saith, That the baptism of infants was not derived from the authority of man, neither of Counsels, but from the Tradition or doctrine of the Apostles. Cyril upon Leviticus chap. 8, approveth the baptism of children, and condemneth the iteration of baptism. These authorities of men I do allege, not to tie the baptism of children unto the testimonies of men, but to show how men's testimonies do agree with God's Word, and that the verity of antiquity is on our side, and that the Anabaptists have nothing but lies for them, and new imaginations, which seigne the baptism of children to be the Pope's commandment. After this I will answer to the sum of your arguments to the contrary. The first, which includeth all the rest, is, It is written, Go ye into all the World, and preach the glad tidings to all creatures, He that believeth and is baptised shall be saved, but he that believeth not shall be damned, etc. To this I add, that nothing is added to God's Word by baptism of children, as ye pretend, but that is done which the same word doth require, for that children are accounted of Christ in the Gospel among the number of such as do believe: as it appeareth by these words, Matth. 18. He that offendeth one of these little babes which believe in me, it were better for him to have a millstone tied about his neck and to be cast into the bottom of the sea. Where plainly Christ calleth such as be not able to confess their faith, believers; because of his mere grace he reputeth them for believers. And this is no wonder so to be taken since God imputeth faith for righteousness unto men of riper age, for both in men and children, righteousness, acceptation, and sanctification is of mere grace, and by imputation, that the glory of God's grace might be praised. And that the children of faithful parents are sanctified, and among such as do believe, 1 Cor. 7. is apparent in the 1 Cor. 7. And whereas you do gather by the order of the words in the said Commandment of Christ, that children ought to be taught before they be baptised; and to this end you allege many places out of the Acts, proving that such as confessed their faith first were baptised after. I answer, that if the order of words might weigh any thing to this cause, we have the Scripture that maketh as well for us, for in Saint Mark we read, Mark 1. that John did baptise in the desert, preaching the baptism of repentance. In the which place we see baptism go before, and peaching to follow after. And also I will declare this place of Matthew exactly considered, Matth. 28. to make for the use of baptism in children, for St. Matthew hath it written in this wise, All power is given me (saith the Lord) in Heaven and in earth, therefore going forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Disciple ye, (as I may express the signification of the word) that is, make or gather to me Disciples of all Nations: And following he declareth the way how they should gather to him Disciples out of all Nations, baptising them and teaching; by baptising and teaching ye shall procure a Church to me; and both these aptly and briefly, severally he setteth forth, saying, Baptising them in the Name of the Father, and of the Son, and of the holy Ghost, teaching them to observe all things whatsoever I have commanded you. Now then Baptism goeth before Doctrine. But hereby I do not gather, that the Gentiles which never heard any thing before of God, and of the Son of God, and of the holy Ghost, aught to be baptised, neither they would permit themselves to be baptised before they knew to what end. But this I have declared, to show you upon how feeble foundation the Anabaptists be grounded; and plainly it is not true which they imagine of this Text, that the Lord did only command such to be baptised, whom the Apostles had first of all taught. Neither here verily is signified who only be to be baptised: but he speaketh of such as he of perfect age, and of the first foundations of faith, and of the Church to be planted among the Gentiles, which were as yet rude and ignorant of Religion. Such as be of age may hear, believe, and confess, that which is preached, and taught, but so cannot infants; therefore we may justly collect, that he speaketh here nothing of infants or children; but for all this they be not to be excluded from baptism. It is a general rule, he that doth not labour must not eat, but who is so barbarous as might think hereby that children should be famished. The Lord sent his Apostles at the beginning of the setting up his true religion unto all Nations, unto such as were both ignorant of God, and were out of the covenant of God, and truly such persons it behooveth not first to be baptised, and afterwards taught; but first to be taught, and afterward baptised. If at this day we should go to the Turks to convert them to the faith of Christ, verily first we ought to teach them, and afterward baptise such as would yield to be the servants of Christ; Likewise the Lord himself in times past did, when first he renewed the covenant with Abraham and ordained circumcision to be a seal of the covenant, after that Abraham was circumcised. But he when he perceived the infants also to pertain to the covenant, and that circumcision was the sealing up of the covenant, did not only circumcise Ishmael his son that was 13 years of age, but all other infants that were born in his house, among whom we reckon Isaac. Even so, faithful people which were converted from Heathen idolatry by the preaching of the Gospel, and confessing the faith were baptised; when they understood their children to be counted among the people of God, and that baptism was the token of the people of God, they procured also their children to be baptised. Therefore, as it is written, Abraham circumcised all the male children of his house. Semblably we read in the Acts and writings of the Apostles, that after the master of the house was turned to the faith, all the whole house was baptised. And as concerning those which of old time were compelled to confess their faith before they received baptism, which were called Catechumeni, they were such as with our forefathers, came from the Gentiles to the Church, who being yet rude of faith, they did instruct in the principles of their belief, and afterward they did baptise them; but the same ancient fathers notwithstanding did baptise the children of faithful men, as I have already partly declared. And because you do require an hasty answer of your Letter, of one that is but a dull writer, I am here enforced to cease, particularly to go through your Letter in answering thereto, knowing that I have fully answered every part thereof in that I have already written, although not in such order as it had meet, and I had purposed. But forasmuch as I understand that you will be no contentious man, neither in this matter, nor in any other, contrary to the judgement of Christ's primitive Church, which is the body and fullness of Christ, I desire you in the entire of him, or rather Christ desireth you by me (that your joy may be perfect whereto you are now called) to submit your judgement to that Church, and to be at peace and unity with the same, that the coat of Christ, which ought to be without seam, but now alas most miserably is torn in pieces by many dangerous sects, and damnable opinions, may appear by you in no part to have been rend; neither that any giddy head in these dog-days, might take an example by you to descent from Christ's true Church. I beseech thee dear brother in the Gospel, follow the steps of the faith of the glorious martyrs in the primitive Church, and of such as at this day follow the same, decline from them neither to the right hand nor to the left; then shall death be it never so bitter, be more sweeter than this life; then shall Christ with all the Heavenly Jerusalem triumphantly embrace your Spirit with unspeakable gladness and exaltation, who in this earth was content to join your spirit with their spirits, according as it is commanded by the word, that the spirit of Prophets should be subject to the Prophets. One thing ask with David ere you depart, and require the same, that you may dwell with a full accord in his house, for there is glory and worship; And so with Simeon, 1 Cor. 14. in the Temple embracing Christ, depart in peace. To the which peace Christ bring both you and me, and all our loving brethren that love God in the unity of faith, by such ways as shall please him, to his glory. Let the bitter passion of Christ, which he suffered for your sake, and the horrible torments which the godly martyrs of Christ have endured before us; and also the inestimable reward of your life to come, which is hidden yet a little while from you with Christ, strengthen, comfort, and encourage you, to the end of that glorious race which you are in. Amen. Your yoke-fellow in captivity for the verity of Christ's Gospel, to live and die with you in the unity of faith, JOHN PHILPOT. I conclude, 1. THat the practice of Infants hath sufficient, and undeniable warrant in the holy Scripture. 2. That if it were not the mind of God, that Infants should be baptised, surely Christ, or his Apostles would have given some plain direction to the contrary; especially, seeing baptism comes in the room of circumcision, and that Infants were circumcised. 3. That the universal Church of Christ, ever since the Apostles times, hath continued this practice of baptising infants. 4. That not so much as one Nationall Church, since our Saviour's time, hath forborn or disallowed children's baptism. 5. That the great and gross mistake of the Anabaptists ariseth from their not distinguishing between persons borne in the covenant, and them that are borne out of the covenant. 6. That only private, obscure and (for the most part) illiterate persons have opposed this doctrine. 7. That the Anabaptists and their doctrine, have so lurked in dark corners from time to time, that it is easy to see, they cannot abide the light. 8. That most Anabaptists in former times, were men branded with some notorious infamy; and commonly poisoned with other dangerous and heretical opinions. 9 That the Anabaptists grounds and arguments, against infant's baptism, are all very poor, many of them very peevish. 10. That God hath so blest this Sacrament of baptism, even to infants, as that millions of Saints in Heaven, most believers in this Kingdom, yea in the whole world, being baptised in infancy, are and shall be saved, without rebaptising. 11. That it is an extreme injustice, yea sacrilege yea cruelty, to hinder infants of that grace and privilege, which Jesus Christ hath purchased for them. That it is an impudent arrogancy, and highest presumption to question or contradict the Word of Christ, who commands that little children should be suffered to come unto him. FINIS.