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A91973	Pædo-baptisme: or, the baptizing of infants justified: by the judgement and practice of ancient and moderne Protestant divines, both foraine, and of this nation: clearly proving the absolute necessity of baptizing 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. Published by authority.	Ram, Robert, d. 1657.; Philpot, John, 1516-1555.	1645 (1645)	Wing R194; Thomason E276_12; ESTC R209870	23,751	33

to Abraham for signing the children of believers with the signe of the covenant yea he hath said Suffer little children to come unto me for of such is the Kingdome of Heaven Matth. 19.14 Zanch. de Rel. Christiana Because this question whether infants should be baptized hath been much perplexed with the disputations of the Pelagians of old and of late with the clamors of the Anabaptists Daneus we will collect some reasons to prove that the infants of believers may and ought to be baptized The Papists indeed teach that this practice hath prevailed onely by the degrees of ancient Fathers and custome of the Church and by the traditions of men But we better and more truely affirme that both the doctrine and practice hereof is founded and established by the Word of God although the Scripture doth not in expresse termes declare that infants should be baptized yet by consequence and the analogy of faith it will appeare 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 onely select some c. 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 signe of Gods covenant belongs to them as well as their parents which now under the Gospell is baptisme For the children of believers are sanctified from the wombe 1 Cor. 7.14 therefore baptisme which is the signe of sanctification belongs to them 2. Those to whom God giveth and applieth the thing it selfe to them doth the signe appertaine for no man ought to restraine or withstand the grace of God Acts 11.17 now God doth give to infants of beleeving parents the thing signified in baptisme which is remission of sins and sanctification although the effects of those gifts doe not presently appeare in them 1 Cor. 7.14 for he affirms that of such is the Kingdome of Heaven So that infants of believers are heires of the Kingdome of God as well as those that are of yeeres of understanding therefore to them belong the signes of those graces for the baptisme of Christ belongs to the whole Church 3. Circumcision as well as baptisme was a signe of the righteousnesse of God Rom. 4 11. and circumcision was to the Jewes a signe of mortifying the flesh as baptisme is to us Deut. 10.30 Rom. 6.4 and God commanded that infants should be circumcised therefore they ought to be baptized otherwise the grace of God under the Gospell should be scanter and intended to fewer then under the Law 4. Christs command for baptisme was generall not excluding infants Matth. 28.19 therefore baptisme belongs to them and the Apostles are said to baptize whole families Acts 16.15 33. amongst which t is probable that there were infants 5. The example of the universall Christian Church confirms this practice which may appeare by the testimony of divers writers in severall ages as Origen on Rom. 6. Aug. lib. 4. of baptizing infants against the Donatists 6. Heb. 6.2 The doctrine of baptisme is called the doctrine of imposition of hands which belongs to infants ' Daneus Isag part 4. P. Martyr As of old circumcision was administred to infants so ought it not to be denied them now for if they have the thing signified why should they not have the signe Let no man doubt that circumcision and baptisme 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 cals baptisme the circumcision of Christ And they who allow that the Hebrews children ought to be circumcised and yet deny that ours should be baptized doe make God better to the Jewes then to Christians But some will say forasmuch as we cannot tell whether infants have the matter of the Sacrament why doe we give them the signe and apply the Seale to that which is uncertaine 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 't is enough for us that their parents or any other in whose power they are doe present them to the Church and if election and predestination concur with the Sacramentall action then what we doe is confirmed but if not then all is void for our salvation depends upon the election and mercy of God Peter Martyr on Rom. 4. Bucer It appeares plainly by St. Paul that baptisme succeeds circumcision and that baptisme 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 Gods people were admitted into the covenant by circumcision even so ought ours by baptisme neither are our children lesse deare to God then were the children of the Jewes And whereas some deride us saying why then doe we not baptize males onely seeing onely such were circumcised We answer that in Christ there is neither male nor female c. Bucer on Matth. 3. The Judgement of our English Modern Divines touching Infants Baptisme IN the very beginning of Regeneration Dr. Ames whereof baptisme is the Seale a man is mereely passive and hence it is that of a man that is to be either circumcised or baptized no externall act is required as in other Sacraments there is but onely a capacity passive to receive infants therefore are as capable of this Sacrament in respect even of the chiefe use thereof as men of yeeres themselves Ames contra Anab. Though faith and actuall repentance be required in those that be of yeeres before they receive the signe 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 signe 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 practise of the Apostles who did not baptize any of yeeres till they had professed their faith but when the parents had imbraced the faith then their whole families were baptized 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 worke in processe of time by the helpe of Gods Word read or preached Mr Thoj Rogers which ingendreth faith such is the estate principally of infants elected unto life and salvation Rogers Explication of the 39 Articles Infants receive the Divine vertue of the holy Ghost in baptisme Mr. Hooker which giveth to the powers of the

soule their first disposition towards future newnesse of life Hooker Eccles politic Mr. Perkins The baptisme of infants hath warrant out of the Word of God however some men be of contrary opinion for all the Israelites were baptized in the Sea and among them no doubt were many children If it be said that baptisme 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 baptisme of infants in the red Sea is some warrant for the Baptisme of infants in the Church now adaies Perkins on Heb. 11. Mr. Ainsworth They are but a faithlesse and crooked generation that notwithstanding all that God hath spoken and done in this kind doe deny this grace of Christ to the infants of his people and the seale or confirmation of this grace by baptisme now as it was by circumcision of old Ainsworth censure of a Dialogue of the Anabaptists Dr. Willet Every man-child of eight daies old shall be circumcised c. From hence the baptisme of infants which commeth in the place of circumcision is most pertinently proved against the grosse errour of the Anabaptists For as then infants were circumcised to shew the contagion of the nature from the which they were cleansed by the circumcision of the Spirit so even infants now being guilty of originall corruption have need of the Sacrament of Regeneration Willet on Gen. 17. Mr. Hildersham There is great need that infants should be baptized for this maketh greatly for the faith and comfort of their parents for the present and of their owne 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 baptisme is a signe and seale provided a laver to wash and cleanse them in even the laver of regeneration as the Apostle calleth it Tit. 3.5 yea a fountaine opened as the Prophet calleth it Zach. 13.1 for sin and uncleannesse sufficient to cleanse them from all this filthinesse and corruption of their nature Hildersham on Psalm 51. Lect. 55. Dr. Fulk We doe no otherwise affirme Christian mens children to be holy from their mothers wombe then St. Paul 1 Cor. 7.14 saith they are holy because they are comprised in Gods covenant and have right to be baptized Fulk on Rhem. Test Rom. 5. Mr. Hieron Indeed the Anabaptists who dispute against the baptizing of infants doe much urge the practice of the Apostles and of Philips baptizing the Eunuch urging that they baptized 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 doe not now actually believe yet partly because for his parents sake he is within the compasse of the covenant and partly because of that which may well be hoped for hereafter it were hard to terme him an infidell 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 certaine age of persons cannot be stretched out to all without exception In Abrahams person the knowledge of the nature of the Sacrament and a yeelding himselfe to live under the Lords 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 it selfe there is no certainty for it that they baptized none but such as were able to make acknowledgment of their faith there is more probability on the contrary that they baptized even some infants as namely when they baptized whol families 4. Be it that none of all these things wil serve to justifie the baptisme 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 seale of the promise Hieron in his Sermon of baptizing 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 baptisme of infants is grounded upon the written Word of God and certainly if we had not better authority for the baptizing of infants then unwritten Traditions we were in an ill case to deale with Anabaptists in this matter Whitaker against Bellarmin de perfectione scripturae We say that baptisme is a Sacrament of the remission of sins Dr. Jewell and of that washing which we have in the blood of Christ and that no person which will professe Christs name ought to be restrained or kept backe there from no not the very babes of Christians forasmuch as they be borne in sin and doe pertaine unto the people of God Jewels Apologie cap. 11. division 3. D. Mayer That the children of believing parents ought to be baptized it is plaine 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 Seale of Gods covenant is to be applyed unto the children of Christians as soone as unto the children of the Jewes but unto the Jews the seale was applyed in their infancy therefore to the children of Christians likewise as circumcision their seale to them so baptisme our seale 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 Kingdome 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 Kingdome of Heaven the signe and seale of God is not to be denyed but children of believing parents are such even in their infancy therefore the seale or signe of baptisme may not be denyed 3. From the practise of the Apostles and first teachers of the Gospell St. Paul baptized the houshold of Stephanus and Lydia and her houshold and the Jaylor was baptized 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 beene any time since wherein they have been refused but since the springing up of the many headed Hydra of Anabaptisme Mayers Catech. of childrens baptisme Mr. Wynel The covenant now and formerly with the Jewes is the same in relation to the eternall welfare of the soule 1. The foundation of the covenant is the same as Gods free eternall

marvellous beautifull composition in the middest of the Sky the sight whereof so inwardly comforted me that I am not able to expresse the consolation that I had thereof yea the remembrance thereof causeth as yet my heart to leape for joy and as charity is no churle 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 dreame I thinke not to have come of the illusion of the senses because it brought with it so much spirituall joy and I take it to be of the working of Gods Spirit for the contentation of your request as he wrought in Peter to satisfie Cornelius Therefore I interpret this beautifull 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 signifie the universall agreement in the same and that all the Church here militant ought to consent to the Primitive Church throughout the foure 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 wonderfull joy at the contemplation thereof I understand the unspeakable joy which they have that be at unity with Christs Primitive Church for there is joy in the holy Ghost and peace which passeth all understanding as it is written in the Psalmes As of joyfull 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 wonderfull 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 conforme your selfe 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 fulnesse then 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 our selves to the judgement of the Church for the better understanding of the Articles of our faith and of the doubtfull sentences of the Scripture let us not goe about to shew in us by following any private mans interpretation of the Word another spirit then they of the Primitive Church had lest we deceive our selves for there is but one Faith and one Spirit which is not contrary to himselfe 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 Catholique 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 blisse through our obedience to faith with them Iob 8. Therefore God commandeth us in Iob to aske of the elder generation and to search diligently the memory of the fathers For we are but yesterdaies children and be ignorant and our daies are like a shadow and they shall teach thee saith the Lord and speake to thee and shall utter words from their hearts And by Salomon 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 custome Hitherto I have shewed you good brother S. my judgement generally of that you stand in doubt and dissent from others to the which I wish you as mine heart to be conformable and then doubtlesse you cannot erre but boldly may be glad in your troubles and triumph at the houre of your death that you shall die in Church of God a faithfull martyr and receive the Crowne of eternall glory And thus much have I written upon occasion of a vision before God unfained But that you may not thinke that I go about to satisfie you with uncertaine visions onely and not after Gods 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 baptisme of infants to be lawfull commendable and necessary whereof you seeme to stand in doubt Indeed if you looke upon the Papisticall Synagogue onely which hath corrupted Gods Word by false interpretations and hath perverted the true use of Christs Sacraments you might seeme to have good handfast of your opinion against the Baptisme of infants but for as much as it is of more antiquity and hath its beginning from Gods 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 Christs Church Auxentius one of the Arrians feet with his adherents was one of the first that denied the Baptisme of children and next after him Pelagius the hereticke and some others there were in St. Bernards time as it doth appeare by his writings and in our daies the Anabaptists an inordinate kind of men stirred up by the divell to the destruction of the gospell But the Catholique truth delivered unto us by the Scriptures plainly determineth that all such are to be baptized 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 scrole of Gods people and be partakers of the promise by their purification in Christ it must needs follow hereby that they ought to be baptized as well as those that can professe their faith for we judge the people of God as well by the free and liberall promise of God as by the confession of faith For to whomsoever God promiseth himselfe to be their God and whom he acknowledgeth for his those no man without great impie●y may exclude from the number of the faithfull But God promiseth that he will not onely be the God of such as doe professe him but also of infants promising them his grace and remission

PAEDO-BAPTISME OR The Baptizing of Infants JUSTIFIED By the judgement and practice of Ancient and Moderne Protestant Divines both Foraine and of this Nation clearly proving the absolute necessity of baptizing 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 Iohn Wright in the Old-baily 1645. To my honoured Colonell Colonell Edward Rossiter SIR ACcording to my promise I have transcribed Master Philpots Letter for baptizing infants to which I have added the universall 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 moderne which may serve as a cloud of witnesses to prove that infants of Christians not onely may but ought to be baptized I am confident that these collections with the blessing of God will give full satisfaction to any that are not fore-stalled with wilfulnesse in their owne opinion For if Venerable Antiquity Vniversall Practice un-interrupted Custome Harmony of Churches strength of Argument and the Authority of sacred Scripture be of any force then doubtlesse we have sufficient warrant for admitting the children of believing parents to this Ordinance of baptisme The testimonies I have here produced lie scattered up and downe in severall Authors I sum them up together in this little Treatise which I strove to make little because little bookes do most good or most harme being every mans purchase and soon read over My Apologie for troubling you with a businesse of this nature is onely this that I am Your humble servant in the Lord ROBERT RAM The names of the Authors here cited for the baptizing of Christian infants Fathers 1. CYprian 2. Origen 3. Augustin 4. Athanasius 5. Gregory Naz. 6. Bernard 7. Hierom. 8. Chrysostome 9. Isidorus Hisp The Divines of Magdeb. for 1300 yeeres Foraine Divines 1. Mercer 2. Calvin 3. Sadeel 4. Junius 5. Vossius 6. Polanus 7. Aretius 8. Brentius 9. Pareus 10. Spanhemius 11. Lavater 12. Gualter 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. Jewell 13. Dr. Mayer 14. Mr. Wynel 14. Dr. Featley Confessions of reformed Churches 1. Helvetian 2. Belgick 3. French 4. Augustane 5. Saxon. 6. Palatine 7 Harmony c. Mr. Philpots Letter THE JUDGEMENT OF the ancient Fathers in this point of baptizing Infants THe Spirit refuseth not to communicate himselfe 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 himselfe upon the infant insensible of the good which the Prophet did unto him Cyprian Epist ad Fidum Because by baptisme originall sinne is done away Origen therefore children are baptized Origen Hom. on Luke 14. We say that in infants baptized Augustin although they be not aware of it the Holy Ghost doth dwell August Epist ad Bonifacium of baptizing infants Whence may a man know plainly that he hath been baptized Athanasius and received the spirit of baptisme seeing he was but an infant when he was baptized Athan. in his booke of questions quest 2. Baptisme hath force even upon infants Gregory Nazianzen and therefore it is necessary that they be baptized For it is better that they be sanctified without any apprehension of the thing done then that they should depart this life without baptisme and initiation And if this thing Circumcision may afford us any president for that being the forerunner of baptisme that was administred to such as could not by the use of reason discern what it meant Nazianzen in his Oration of baptizing infants He who denies baptisme to infants of Christian parents Bernard doth declare a diabolicall envy even such an envy as brought death into the world this man is not of God who doth and speakes so contrary to God Bern. Epist. 240. Hieronymus We hold that there is one baptisme and that this Sacrament is to be administred to infants in the same words that it is administred to them of elder yeeres Hieron Symboli explanatio ad Damasum Chrysostom Therefore the Catholique Church teacheth that infants ought to be baptized because of originall sin And the uniforme practice of the holy Church throughout the universall world concerning baptisme 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 yeeres baptisme serves either to clense them from originall sin or to wash them from the guilt of actuall sinne but infants are onely freed from originall sin by it Isid Hispalensis de officiis Eccles l. 2. The continued practice of the Church for baptizing infants for 1300 yeeres 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 baptize infants themselves being better instructed by the Spirit of God as Origen Cyprian and others doe testifie and that the custome of baptizing infants was from the Apostles continued to posterity Cent. 2. cap. 4. Cent. 3. cap. 6. We read no where in this age that infants were denied baptisme In this age both men and women infants and those of elder yeeres were baptized 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 publickly baptized The Churches of Africa baptized infants in this age Nazianzen speaking of the Asian Churches saith That they used to baptize infants if they were in any eminent danger otherwise baptisme was deferred till they were about three yeres old neverthelesse he saith that baptisme is sutable to any age Nazian Orat. 3. of Bapt. That Infants should be Baptized Cent. 5. cap. 4. Chrysostome affirmeth in his Homily of Adam and Eve Augustin saith That the Baptizing of Infants came not into the Church by the constitutions of any Councells but hath been alwayes retained by the Church and ought to be beleeved as an Apostolicall Tradition Contra Donatistas lib. 4. Infants are Baptized Cent. 6. cap. 4. not only that they might attain the Adoption of Sons

and unchangeable love to his elect 2. The occasion of the covenant the same as mans misery by his fall in the loynes of Adam of which this covenant of grace is a pregnant and mercifull remedy 3. The Author is the same as God gracious mercifull slow to anger pardoning iniquity c. 4. The thing promised is the same as Christ the redeemer and Saviour of mankind 5. The spirituall efficacy of the Ordinances the same as the mortification of the flesh and the renewing of the creature to Gods Image in Jesus Christ 6. The subjects the same as a people in covenant with God to yeeld obedience to the faith 7. The end cujus the same as the glory of Gods mercy to his elect and the unexcuse of the reprobate 8. Finally the end cui the same as good workes here in this life and the immortality of the soule and eternall blessednesse in the life to come In another place concerning the baptizing 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 vessell for ought we know And the adequate end of baptisme administred is not salvation of the baptized The glory of God is the principall end namely the glory of Gods singular mercy in the salvation of his elect and the glory of Gods justice in the unexcuse of the reprobate As all outward ministrations in the Church serve for the glory of Gods mercy and justice We put them all under the initiall seale of the gospell that they may be made subject to the gospell and be judged by the gospell Wynells covenants plea for Infants Next to the arguments drawne from expresse testimony of Scripture for the baptizing of children Dr. Featley we have a most forcible argument drawne from the consent of the universall Church testified by their constant practice of admitting children to baptisme even from the Apostles daies 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 erre and generall Councels which the Schooles terme the representative Church are subject to error and have sometimes decreed heresie and falshood for truth but the formall Church as they speake 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 daies 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 practise But the Catholike Christian Church in all places and ages even from the Apostles times hath admitted the children of faithfull parents to holy baptisme Ergo the practise of christening children cannot be erroneous or unwarrantable as the Anabaptists teach Featly Disputation with Anab. pag. 19. Confessions of Reformed Churches for Baptizing of Infants Helvetian WE condemne the Anabaptists who deny young infants born of faithfull parents to be admitted to baptisme for according to the doctrine of the Gospell theirs is the Kingdome of God and they are within the covenant of God why therefore should not the signe of the covenant of God be given unto them why should they not be initiated by holy baptisme that are Gods peculiar and within his Church The Helvetian confession cap. 20. Belgick Certainly Christ shed his blood that he might no lesse wash infants of faithfull parents then those of yeeres and therefore it is requisite they should also receive the signe or Sacrament of that thing which Christ for their sakes accomplished The Belgicke confession Article 34. French We acknowledge onely two Sacraments common to the whole Church the former whereof is Baptisme given unto us to witnesse 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 holinesse of life Confession of France Articl 37. Augustane Infants being by Baptisme commended to God are received into the favour of God and made his sonnes 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 retaine the baptisme of infants also because it is most certaine that the promise of grace belongs even to infants nor doe we we judge this a meere idle ceremony but that then they are truely received by God and sanctified The Saxon confession cap. 14. I believe and confesse that our children forasmuch as they also are included together with us in the covenant when they are baptized into the Articles of the ancient Catholique faith Palatine are made partakers as wel as we of the death of Christ and of all other good things c. Palatinate confession Baptisme is a notable badge of the people of God Harmony c. for it serves us to shew of what profession we be and by our baptisme we declare in the Church what faith we professe 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 baptized 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 deare brother S. and fellow prisoner for the truth for Christs Gospell a Letter wherein you gently require my judgement concerning the baptisme of infants which is the effect thereof And before I doe shew you what I have learned out of Gods Word and of his true and infallible Church touching the same I thinke it not out of the matter to declare what vision I had the same night whiles musing on your Letter I fell asleepe knowing that God doth not without cause reveale to his people who have their minds fixed on him speciall and spirituall revelations to their comfort as a taste of their joy and Kingdome to come which flesh and blood cannot comprehend Being in the middest of my sweet rest it seemed me to see a great beatifull City all of the colour of Azure and White foure square in a