for his Redeemer who had suffered for him and thanked God when the time was come that he was to seal the truth of the Protestant Religion with his Blood 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 Book of Martyrs 3 Vol. p. 606. Col. 2. London 1641. 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 Judgment concerning the Baptism of Infants which is the effect thereof And before I do shew you what I have learned out of God's Word and of his true Infallible Church touching the fame I think it not out of the matter first to declare what Vision I had the same Night whilst 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 to 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 Skie the sight whereof so inwardly comforted me that I am not able to express the consolation I had thereof yea the remembrance thereof causeth my Heart as yet to leap for Joy And as Charity is no Churle but would have others to be Partakers of his delight some thought I called to others I cannot tell whom and whilst they came and we together beheld the same by and by to my great Grief it vaded 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 satisfie 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 signifie the universal agreement in the same and that all the Church here Militant ought 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 your self 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 fulness 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 our selves to the judgment 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 shew in us by following any private Man's Interpretation upon the Word another Spirit than 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 himself neither otherwise now teacheth us than 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 Catholick 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 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 Yesterdays Children Job 8. 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 Prov. 6. And by Solomon we are commanded not to reject the direction of our Mother The Lord grant you to direct your steps in all things after her and to abhor contention with her For as St. Paul writeth If any Man be contentious neither we 1 Cor. 11. neither the Church of God hath any such custom Hitherto I have shewed you good Brother S. my Judgment generally of that you stand in doubt and dissent from others to the which I wish you as mine own Heart to be comformable 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 the Church of God a Faithful Martyr and receive the Crown of Eternal Glory And thus much have I written upon the occasion of a Vision before God unfeigned But that you may not think that I go about to satisfie you with uncertain Visions only and not after God's Word I will take the ground of your Letter and specially answer to the same by the Scriptures and by infallible 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 forasmuch as it is of
Preach the Gospel to every Creature saying He that believeth and is Baptized shall be saved I say seeing Children are capable of the benefits of Baptism and the Apostles who received this Commission knew them to be capable of it and to have had both Circumcision and Baptism administred to them in the Jewish Church how should they or any others imagine from the tenure of such a Commission which was given unto them as Planters of Churches but that it was Christ's intention that Children as well as grown Persons were to be Baptized Should God in the days of David or Solomon have called eleven or twelve Prophets and given them the same Commission which Mutatis Mutandis Christ gave to his Apostles bidding them go and Teach all Nations the Law Circumcising and Baptizing of them in the Name of the God of Abraham and teaching them to do whatsoever he had commanded them I say should he have sent them out to Preach the Law to every Creature saying He that believeth aad is Circumcised and baptized shall be saved but he that believeth not shall be damned would a Commission so worded have been of it self a sufficient ground for them to think that it was God's intention to restrain Circumcision and Baptism to adult Persons contrary to the practice of the Jewish Church Or if in a short History of their Mission and Undertaking we should have read that they Circumcised and Baptized as many Proselytes as gladly received their word would this have been an Argument that they did not also Circumcise and Baptize the Infants of those believing Proselytes according to the Laws and Usages of their Mother-Church No certainly such a Commission to Proselyte Strangers to the Jewish Religion could not in reason have been strained to prejudice the customary right of Infants to Circumcision and Baptism and therefore in parity of reason neither could the Apostles so understand their Commission without other Notices as to exclude Infants from Sacramental Initiation into the Church The plain truth is their Commission was a direction how they should proselyte Strangers to Christianity according to the nature of propagating a new Religion in strange Countries as it is set forth by the Apostle Rom. 20.14 How then shall they call on him in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a Preacher And how shall they Preach unless they be sent Accordingly they were sent out to Preach or to Disciple Men and Women by Preaching and to Baptize as many of them as should upon their Preaching Believe and Repent But though the Order of Nature required that they should proceed in this Method with grown Persons as the Jews were wont to do with Proselytes to the Law yet it did not hinder that they who had been born and bred Jews should initiate the Infants of such Proselyted Persons according to the usage of the Jewish Church What need Christ have said more unto them when he sent them out than to bid them Go and teach all Nations Baptizing them in the Name of the Father c. Or to Preach the Gospel to every Creature and tell them that he that would believe the Gospel and be Baptized should be saved But then the respective sence of these words could only concern adult Persons and their qualification for Baptism but could in no reason be construed by them to exclude Infants but only unbelieving Men and Women whereof none were to be admitted into the Church by Baptism before they were taught Christianity and had confessed their Faith and Sins Should God as I said before call twelve Men of any Church where Infant-Baptism had been the constant and undoubted practice and bid them go and Preach the Gospel in the Indies to every creature and to say He that believeth the Doctrine which we Preach and is Baptized with the Baptism which we Administer shall be Saved I appeal to any Dissenter upon the account of Infant-Baptism whether he thinks that these Men bred up to the practice of Infant-Baptism could in probability so interpret this Commission as to think that it was God's intention that they should exclude the Infants of believing Proselytes from Baptismal admission into the Church The Professors against Infant-Baptism put the greatest stress upon these words of our Saviour He that believeth and is baptized shall be Saved But if they would well consider the next words they would find that Infants are not at all concerned in them because it follows but he that believeth not shall be Damned The same want of Faith which here excludes from Baptism excludes also from Salvation and therefore it cannot be understood of Infants unless they will say with the * The Petrobusians vid. Cassandri praefat ad Duc. Jul. Cli. praefat advers Anabaptistas Original Anabaptists that the same incapacity of believing which excludes them from Baptism excludes them from Salvation too Wherefore it is plain that the believing and not believing in that Text is only to be understood of such as are in capacity of hearing and believing the Gospel that is of grown Persons just as the words in Joh. 3.36 He that believeth on the Son of God hath Everlasting Life and he that believeth not shall not see Life but the Wrath of God abide thou him Thus far have I proceeded to shew how inconclusively and absurdly the Anabaptists go about to prove that Infants ought to be excluded from Baptism from the fore-mentioned Texts which speak of the Order of Proselyting grown Persons and their Qualifications for Baptism and as little success have they with some others which they bring to shew how unprofitable Baptism is for Infants as that in 1. Pet 3.21 Where the Apostle tells us that external Baptism of putting away the filth of the Flesh of which Infants are only capable signifies nothing but the answer of a good Conscience towards God of which say they Infants are altogether uncapable to which the answer is very easie that another Apostle tells us that external Circumcision of which Infants were only capable profited nothing without keeping the Law which Infants could not keep nay that the outward Circumcision of which Infants were only capable was nothing but that the inward Circumcision of the heart and in the spirit was the true Circumcision and yet Infants remaining Infants were utterly uncapable of that so that their way of arguing from this and such like Texts proves nothing because it proves too much and stretches the words of the Apostles unto undue consequences beyond their just Meaning which was only to let both Jews and Christians know that there was no resting in external Circumcision or Baptism but not that their Infants were unprofitably Circumcised and Baptized So weak and unconcluding are all the Arguments by which the Anabaptists endeavour from Scripture to prove that Christ hath limited the Subject of Baptism unto grown Persons put them all
under the Gospel was no accepter of Persons So he was no accepter of Ages but that Infants might be Baptized as soon as they were born to wash away their Original Sin The African Church was one of the most flourishing strict and pious of the Primitive Churches and this resolution of the Council which as St. Augustin observed an 100 Years after was not novum decretum supposeth that Infant-Baptism had been the Original and immemorial practice of that Church This Council sat about the middle of the third Century 150 Years or thereabouts after the Death of the last surviving Apostle and about the middle of the fourth Century we find Gregory Nazianzen speaking thus c Orat. 40. in Sanct. Baptisma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hast thou a Child Let not Sin get the advantage but let him be sanctified from his Infancy and consecrated by the Spirit from his tender Years But it may be thou art afraid to have him consigned because of the weakness of his Nature what a silly Mother art thou and how weak in Faith Anna promised Samuel to God before he was born and not fearing any thing of Humane Weakness but trusting in God Consecrated the Child to the Priest-hood almost as soon as he saw the Light Thou wilt have no need of Superstitious Charms and Amulets for him in which the Devil steals to himself from silly Souls the Honour which is due to God but call upon him the name of the Holy Trinity which is the most safe and excellent of Charms And afterwards a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so for the Baptism of those who desire Baptism but what shall we say of Infants who are sensible neither of the gain nor loss of it shall we Baptize them Most certainly if they be in danger for it is better that they be Sanctified without the Sense of it than that they dye uninitiated and unconsigned and my reason is taken from Circumcision which was administred on the Eighth Day unto Infants that had no Reason to which I may add the saving of the First-Born in Goshen by the sign of the Blood on the Lintel of the Door and the two Side-Posts The Brevity which I design in this Treatise will not permit me to recite many more Authorities which are very b Vid. testim Veter Script de Baptism apud Cassand Gerhard Joh. Voss disp 14. de Baptismo numerous out of Chrysostom Ambrose Jerom Augustin c. But I shall rather superadd some Considerations which confirm this Ancient Tradition of Infant-Baptism and are sufficient to induce any considerate and impartial Man to believe that so Ancient and universal a Practice was as old as the Planting of Churches by the Apostles and originally derives its Authority from them For first if Infant-Baptism was not the Practice of the Apostles but an Innovation it is very hard to imagine that God should suffer his Church to fall into such a dangerous Practice which would in time un-Un-Church it while Miracles were yet Extant in the Church The same Holy Spirit that was the guide of the Apostles into all Truth was the Author of Miracles too but the first four Witnesses which I have produced for Infant-Baptism to wit Irenaeus Tertullian Origen and Cyprian do all likewise assure us that Miracles were then not extraordinary in the Church c Adversus haereses l. 2. cap. 56 57. Euseb Hist Eccles l. 5. cap. 7. Irenaeus tells us that the true Disciples of Christ did then dispossess Devils and had the Gift of Tongues and of Praescience and Praediction and of healing the Sick and that the whole Congregation meeting together did by Fasting and Prayer often raise the Dead and that many so raised were then alive in the Church Nay he tells us that the number of Spiritual Gifts were innumerable which the Church all the World over then received from Christ and I truly confess it cannot enter into my heart to believe that God should suffer the Church to Embrace such a pernicious Error as Infant-Baptism was if it was not of Apostolical Tradition and fill the Christian World with Mock-Christians while he bore them Witness with Signs and Wonders and divers Miracles and Gifts of the Holy Ghost Tertullian in his a Et ad Scapulam c. 2. Apologetic tells us that the Christians had then power to make the Gods of the Heathen confess themselves to be Devils Nay he Challenges the Heathens to bring any one of those that were acted and inspired with any one of their Gods and Goddesses whom they worshipped and if that Daemon God or Goddess not daring to tell a Lye before any Christian should not confess it self to be a Devil then they should shed the Blood of that Christian upon the Place Origen in his Answer to Celsus frequently appeals to the Miracles which the Christians wrought in his Days particularly in the first b Cambridge Edition p. 34. Book he saith that they exorcised Daemons healed the Sick and foresaw Future Events And in the c p. 334. See also p. 62 80 124 127 376. seventh Book he proves that Christians did not their Miracles by any curious Magical Arts because Idiots or illiterate Men among them did by nothing but by Prayers and Adjurations in the Name of Jesus banish Devils from the Bodies and Souls of Men. d In Epist ad Donatum vid. Epist ad Magnum ad Demetrianum p. 202. Ed. Rigalt St. Cyprian tells us that the Christians in his days had power to hinder the Operation of deadly Poisons to restore Mad-men to their Senses to force Devils to confess themselves to be so and with invisible strokes and Torments to make them cry and howl and forsake the Bodies which they possessed These are the first four Witnesses which I have produced for the Practice of Infant-Baptism and let any man judge whether the Church could yet run into a Church-destroying Practice within such an Holy and Miraculous Period as this But secondly If Infant-Baptism was not an Apostolical Tradition or were derivable from any thing less than Apostolical Practice how came the a Vid. Vossii hist Pelag. l. 2. pars 2. Thes 4. 13. disp de Bapt. Thes 18. disp 14. Thes 4. Cassand praefat ad Duc. Jul. p. 670. Testim veterū de Bapt. parvulorum p. 687. Pelagians not to reject it for an Innovation seeing the Orthodox used it as an Argument against them that Infants were guilty of Original Sin It had been easie for them had there been any ground for it to say that it was an Innovation crept into Practice since the time of the Apostles or that it was brought up by False-Apostles and False-Teachers in the Apostles Times but then they were so far from doing this which they would have been glad to do upon any colourable Pretence that they practiced it themselves and owned it for an Apostolical Tradition and as necessary for Childrens obtaining the
more Antiquity and hath his 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 Amentius one of the Aâ—â—â—ims Sect with his Adherente was one of the first that denied the Baptism of Children and next after him Pelâ—gius the Heretick and some other there were in St. Bernard's time as it doth appear by his Writings and in our days the Anabaptists and Inordinate kind of Men stirred up by the Devil to the destruction of the Gospel But the Catholick truth delivered unto us by the Scriptures plainly determineth that all such are to be Baptized as whom God acknowledgeth for his People and vouchsafeth them worthy of Sanctification or Remission of their Sin 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 thereby that they ought to be Baptized 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 Impeity 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 Gen. 17. I will set my Covenant between thee and me 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 Matth. 5. and not to dissolve them Therefore in the Gospel he saith of Infants that is of such as yet believed not Matth. 10. Let the little Ones come unto me and forbid them not for of such is the Kingdom of Heaven Again Matth. 19. It is not the Will of your Father which is in Heaven that any of these little Ones do perish Also Matth. 18. 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 plainer 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 then that the Word of the Promise which is contained in Baptism pertaineth as well to Children as 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 Matth. 28. that Children ought to be Baptized and that the Apostles of Christ did Baptize Children The Lord commanded his Apostles to Baptize all Nations therefore also Children ought to be Baptized for they are comprehended under this Word All Nations Further whom God doth account among the faithful they are faithful for it was said to Peter Acts 10. 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 1 Cor. 1. And without all doubt the Apostles Baptized those which Christ commanded But he commanded the Faithful to be Baptized among the which Infants be reckoned The Apostles then Baptized Infants 1 Cor. 1. The Gospel is more than Baptism for Paul said The Lord sent me to Preach the Gospel and not to Baptize Not that he denied absolutely that he was sent to Baptize 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 the Sacraments be two things to be considered the thing signified and the Sign and 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 Baptized 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 forbid them to be Baptized 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 Rom. 8. None be received into the Kingdom of Heaven but such as God loveth 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 numbred among the People of God as well as we that be of Age who I pray you may well withstand Children to be Baptized with Water in the Name of the Lord. The Apostles in times past being yet not sufficiently instructed did murmur against those which brought their Children unto the Lord but the Lord rebuked them and said Matth. 10. Let the Babes come unto me Why then do not these Rebellious Anabaptists obey the Commandments of the Lord For what do they now a-days else that bring their Children to Baptism than 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 Baptize them Because it is Written Jesus himself Baptized not but his Disciples Moreover John 4. Circumcision in the Old Law was ministred to Infants therefore Baptism ought to be ministred in the New Law unto Children For Baptism is come in the stead of Circumcision as St. Paul witnesseth saying to the Colossians Colos 2. By