The continued practice of the Church for bap­tizing infants for 1300 yeeres together, from the Apostles times, collected out of the Centuries

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.

[Page 3]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, or the Kingdom of heaven, but that they may have re­mission of sins, lest they perish eternally. Maxentius in his confes­sion of Faith.

We Baptize Infants, although they are not yet capable of Reason; Cent. 7. cap. 6. And by no meanes let Baptisme be denied to a sick Infant; If any shall neglect it, God will require the blood of that childe, dying un­baptized, at his hands: Councel of Toledo. 8. cap. 7.

By the Obedience of Faith, all ought to be Baptized: Cent. 8. cap. 4. Beda on Ioh. 1. By the grace of Faith, children being borne againe, by the water of Regeneration, are admitted to the Celestiall Joys. Beda on Cant. 4.

Why doth not the saying of the Lord, Cent. 9. cap. 4. spoken to the Universall Church, by the Prophet Isaiah; I will bring thy seed from the East, &c. 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 doe that which no Christian ever durst doe? For concerning Infants Baptizing (though they know not the mean­ing of it) Saint Siricius tells us that it was the generall rule and practise of the Church: Hincmarus Rhemensis, ad Hincmarum Lau­danensem.

Children ought to be Baptized; for by this Ordinance, Cent. 10. cap. 4 our chast Mother the Church, brings forth holy, pure, and innocent children: Smaragdus in Epist. Petri.

Neither did they Baptize those only that were of yeers, Cent. 11. cap. 6 but In­fants also; yea young and weak Infants: The sonne of the Empresse was Baptized the third day after he was borne, because hee was sick, and like to die: Schafnaburgensis.

As well Infants as others were Baptized in this Age; Cent. 12. cap. 6. for Elianor and John, the children of Elianor Queen of England, were Baptized presently after they were borne: Sigebert. And Lewis the French King, caused his Sonne Philip to be Baptized an Infant.

Baptizing of Infants was practised also in this Age; Cent. 13. cap. 6 for Hugo [Page 4] saith; That the Church prayeth for Infants to be Baptized, not that it doubts of their Salvation, but to teach that children are not saved by their owne merits or nature, but only by grace: Hugo on Psal. 27.

The Judgement of Modern Protestant Divines of Foraine parts, touching Infants Baptisme.

Mercer.ALthough there be no set time appointed for Baptisme, as there was for Circumcision, yet certainly it ought to be administred as soone as may be; not that wee should doubt of their salvation that want Baptisme, if they happen to die without it; for we doe not ascribe so much vertue to the signe, as that when it cannot be had, we should question the reality of the thing signify­ed. Mercer on Gen. 17.

Calvin.It is to be noted, that when a man is admitted into the Fellowship of Beleevers, 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 be­gins to be of the Family of the Church. Therefore Infants of Belee­vers are Baptized by vertue of this Covenant, which is made with their Fathers in their Name; In this therefore the Anabaptists doe miserably deceive themselves. Cal. Institutions against Anabaptists.

Sadcel.If they understand Christs Institution of Baptisme to be neces­sarily continued in the Christian Church, even to the end of the World, and that the children of Christians ought to be Baptized, even so do we understand, and beleeve: As it appeares in the confes­on of the French Church: Artic. 35. Sadeelis opera Theol. pag. 428.

Junius.All the Elect are to be Baptized into the body of Christ; if moreover all of them, as well Infants as persons of yeers, ought to put on Christ, then to separate them from the body of Christ, and not to ingraffe them into Christ, were a most wicked thing. And againe; when Infants are Baptized, God doth both offer, and con­ferre all the good things of the Covenant, and ingageth himself un­to it: Iunius in his Thesis of Baptizing Infants.

Vossius.Although Infants have not actuall Faith, yet this ought no more [Page 5] to keepe them off from baptisme, then meat ought to be denied them, because the Apostle saith, he that will not labour let him not eate: Ʋossius, Defence of baptizing Infants.

Infants borne of Christian parents ought to be baptized, Polanus. as may be proved by these arguments:

1. All that are in covenant with God ought to be baptized; 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 doe belong to the Church of God; For theirs is the Kingdome of Heaven.

4. Because they are redeemed with the blood of Christ, and washed from their sinnes, and so by the vertue of the holy Spirit have the thing signified; why then should they be debarred from participating of the signe?

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 signe of distinction should be put upon them.

7. Because the Apostles baptized whole families.

8. Because infants were circumcised: Polani Syntagma, cap. de Bapt.

The Anabaptists deale 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 doe belong to the Church, and have the Spirit of God, who administreth the true baptisme; why therefore should they not be baptized? shall our children be more unhappy then the children of the Jewes, which were not debarred the signe of the covenant? Is our baptisme in­feriour to circumcision, that it may not be administred to infants as that was? but infants have faith in their kind, their parents doe 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 baptisme be denyed to Infants. Aretius com. 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 onely the God of men growne, but even of infants also. In this confi­dence [Page 6] we ought to pray for the salvation of infants, and to offer them in baptisme, that being incorporated into the body of Christ by baptisme, they may attaine eternall life. Brentius on Luke 5.

Pareus.Circumcision and Baptisme doe agree in their principall ends:

1. In that both doe signifie the grace of Christ justifying and re­generating by the blood and Spirit of Christ.

2. In that both doe solemnly bind to the faith and obedience of Gods covenant.

3. In that in both there is a solemne reception of all in covenant, as well infants as those of yeeres, into the Church, and distinguish­ing them from aliens.

4. In that both doe belong to all ages, as well infants as men growne. Pareus on Gen. 17.

Spanhe­mius.We conclude the baptisme of infants to be justly retained in the Church of Christ, for these reasons:

1. Because it is founded on Gods Commandement, on holy ex­amples, and on the promise, as hath been shewed before.

2. Because the signe 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 priviledge, then the children of Jews or Gentiles.

4. Because baptisme succeedeth circumcision, and beares a cor­respondency with it. The condition of the Jewes children under the old Testament should not be better then that of the infants of Christians under the new, Spanh. Dubia Evangelica. part. 3.

Lavater.Seeing the grace of the Gospell extends it selfe more largely then that of the Law, it was expedient that a Sacrament should be or­dained, divulging more grace then circumcision; Therefore bap­tisme is administred to women, though circumcision was not: whereby we may conclude against those who deny the baptizing 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 baptized now? was the condition of children better under the old Testament then under the new? none but such as are past shame will affirme it: Lavater on Ios. 5.

Gualter.Let no man thinke we goe about to patronize the Anabaptisti­call madnesse: for they doe both erre dangerously from the truth, and rage against it, whiles they contend that the same course is to [Page 7] be taken with the children of believing parents, and strangers of growne yeeres. For they which were formerly strangers, and out of the Church of Christ (such as were Jewes and Gentiles) we say ought not to be baptized (unlesse we would profane that holy Or­dinance of baptisme) untill they can give an account of their faith: But there is a great difference betweene 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 doe please God, in that their Angels doe alwaies 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 Iohn Baptist and others, who were sanctified in the wombe, doth testifie: Therefore to deny baptisme to such is an extreame impiety, and a wickednesse of a monstrous impudency: Gualter on Act. 8.

By no meanes the signe of the covenant is to be denied them to whom the right of the covenant belongs; Musculus. seeing therefore that baptisme is nothing else but a signe of the covenant and grace of God, in the new Testament, and the children of beleevers amongst the Gentiles are no lesse partakers of this testament and grace of God, which is given to the elect in the Kingdome of God by Jesus Christ, then the children of the Jewes; what madnesse is it to deny them the signe 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 worke so effectually, even in infants that are baptized, as that it makes them capable of the Kingdome of God, although we doe not know how it is done. For baptisme is the laver of regeneration and reno­vation, which the holy Spirit powreth on them that are baptized; whereby they being justified are made heires of eternall life, Tit. 3.5. and that little children doe receive the Kingdome of God, Christ himselfe affirmeth. Matth. 10.15. and this is called the faith of in­fants; for as circumcision in the old Testament, was to infants a signe of the righteousnesse of faith, Rom. 4.11. so in the new Testa­ment, because children that are baptized doe please God, and are saved, they neither may nor ought to be rejected amongst Infidels, [Page 8] but are truely to be reckoned amongst beleevers; and so unto them belong the words, He that believeth and is baptized shall be saved, Mar. 16.16. Chemnitii loca Theol. de Bapt.

Marlorat.If you aske, how the children of Christians doe belong to the Church, or to Christ; we answer. No otherwise then the children of the Jewes (being the seed of Abraham) are said to be within the covenant of God, Gen. 17.7. therefore our children are baptized, as theirs were circumcised; because they are not to be reputed out of the Church; for we are the sonnes 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 Jewes, yet doe they belong to us. And if the Lord hath severed the children of believing parents from the common sort of men, why doe we deny them the signe? This therefore refutes the brain-sicke opinion of the Anabaptists, who deny baptisme to Christians children, whom the Apostle pro­nounceth holy, by vertue of the promise. Marlorat on 1 Cor. 7.14.

Beza.The words of the covenant are cleare; 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 holinesse, 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 generall; that all Nations should be baptized, Matth. 28. therefore we gather that it is sacriledge to deny baptisme to infants. Hemingii Euchiridion de Bapt.

Zanche.We believe with the ancient catholicke Church, that not onely persons of yeeres, (who can expresse repentance, and are able to make profession of their faith) should be admitted to the Sacrament of baptisme, 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 [Page 9] 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 [Page 10] 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 tis 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 'tis 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; [Page 11] 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.

[Page 12] 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 [Page 13] 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.

[Page 14] 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. WynelThe 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, 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.

[Page 15]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 [Page 16] 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.

AugustaneInfants 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 [Page 17] 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.

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, [Page 18] in a 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.

[Page 19]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 [Page 20] 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 of sinnes, as it appeareth by the words of the covenant made unto Abraham, Genes. 17. I will set my covenant betweene me and thee (saith the Lord) and betweene 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 signe of sanctification, as well in chil­dren as in men; and no man may thinke that this promise is abro­gated with circumcision, and other ceremoniall lawes; for Christ came to fulfill the promises, and not to dissolve them: therefore in the Gospell 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 forbid them not, for of such is the Kingdome of Heaven. Againe, it is not the will of your father which is in Heaven, that any of these little ones doe perish. Also, he that receiveth [Page 21] 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 doe continually see in Heaven my fathers face: and what may be said more plaine then 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 confesse not their faith. Since then that the word of the promise, which is contained in baptisme, pertaineth as well to children as to men, why should the signe of the promise, which is baptisme in water, be withdrawne from children, when Christ himselfe 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 baptized and that the Apostles of Christ did baptize children. The Lord commanded his Apostles to baptize all Nations: there­fore also ought children to be baptized, for they are comprehended under this word, All Nations.

Further, Acts 10. whom God doth account among the faithfull they are faithfull, for it was said to Peter, That thing which God hath purified, thou shalt not say to be common or uncleane: But God doth repute chil­dren among the faithfull: Ergo, they be faithfull, except we had rather to resist God, and seem stronger and wiser then he.

And without all doubt the Apostles baptized those whom Christ commanded: but he commanded the faithfull to be baptized, 1 Cor. 1. a­mong the which infants be reckoned; The Apostles then baptized infants.

The Gospell is more then baptisme, for Paul said, 1 Cor. 1. The Lord sent me to preach the Gospell, and not to baptize; not that he denied ab­solutely that he was sent to baptize, but that he preferred doctrine before baptisme, for the Lord commanded both to the Apostles; but children be received by the doctrine of the Gospell of God, and not refused; therefore what person being of reason may deny them baptisme, which is a thing lesser then the Gospell, for in Sacraments be two things to be considered: the thing signified, and the signe; and the thing signified is greater then the signe; and from the thing signified in baptisme children are not excluded; who therefore may deny them the signe, which is baptisme in water?

St. Peter could not deny them to be baptized in water, to whom [Page 22] he saw the holy Ghost given, which is the certaine signe of Gods 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 baptisme to infants, for he knew certainly, both by the doctrine of Christ, and by the covenant, which is ever­lasting, that the Kingdome of Heaven pertained to infants.

None be received into the Kingdome 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 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 murmure 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 doe not these rebellious Anabaptists obey the Com­mandement of the Lord? for what doe they nowadaies else that bring their children to baptisme, 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 baptize them? because it is written, Jesus himselfe baptized not, but his Disciples.

John 4.Moreover circumcision in the old Law was ministred unto in­fants, therefore baptisme ought to be ministred in the new law to children: for baptisme 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 baptisme. Behold Paul calleth baptisme the circumcision of a Chri­stian man, which is done without hands; not that water may be ministred without hands, but that with hands no man ought any longer to be circumcised, albeit the ministery of circumcision doth still remaine in faithfull people.

Iosh. 5.To this I adde, that the servants of God were alwaies ready to minister the Sacraments to them for whom they instituted. As for [Page 23] example, we may behold Joshua, who most diligently procured the people of Israel to be circumcised before they entred into the Land of promise; but since the Apostles were the preachers of the word, and the very faithfull servants of Jesus, &c, who may hereafter doubt that they baptized infants, since baptisme is in place of cir­cumcision?

Item, the Apostles did attemperate all their doings to the sha­dowes and figures of the old Testamont; therefore it is certain that they did attemperate baptisme according to circumcision, and baptized children because they were under the figure of baptisme; for the people of Israel passed through the red sea, and the bottome of the water of Jordan with their children. And although the chil­dren be not alwaies 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 baptized whole families or housholds: but the children he comprehended in a family or houshold, as the chiefest and dearest part thereof; There­fore we may conclude, that the Apostles did baptize infants or chil­dren, and not onely men of lawfull age; and that the house or hous­hold 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 baptisme of infants hath continued from the Apostles time unto ours; neither that it was instituted by any Councels, neither of the Pope, nor of other men, but commended from the Scripture by the Apostles themselves. Origen upon the Declaration of St. Pauls Epistle to the Romans, expounding the sixt chapter, saith, That the Church of Christ received the baptisme of infants from the very Apostles. St. Hierom maketh mention of the baptisme of infants in the third booke 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 booke against Iulian, chap. 2. And he againe 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 soone as one was borne, he might be lawfully baptized. The place of Cyprian is to be seene in his Epistle to Fidus.

Also St. Augustine writing against the Donatists in the 4. booke [Page 24] chap. 23. & 24. saith, That the baptisme of infants was not derived from the authority of man, neither of Councels, but from the Tra­dition or doctrine of the Apostles.

Cyril upon Leviticus chap. 8, approveth the baptisme of children, and condemneth the iteration of baptisme.

These authorities of men I doe alledge, not to tye the baptisme of children unto the testimonies of men, but to shew how mens testi­monies doe agree with Gods 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 baptisme of chil­dren to be the Popes commandement.

After this I will answer to the summe of your arguments to the contrary. The first, which includeth all the rest, is, It is written, Goe ye into all the World, and preach the glad tidings to all creatures, He that beleeveth and is baptized shall be saved, but he that beleeveth not shall be damned, &c.

To this I adde, that nothing is added to Gods Word by baptisme of children, as ye pretend, but that is done which the same word doth require, for that children are accounted of Christ in the Gospell among the number of such as doe 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 mill-stone tied about his necke and to be cast into the bottome of the sea. Where plainly Christ calleth such as be not able to confesse their faith, beleevers; because of his meere grace he reputeth them for beleevers. And this is no wonder so to be taken since God imputeth faith for righteousnesse unto men of riper age, for both in men and children, righteousnesse, acceptation, and sanctification is of meere grace, and by imputation, that the glory of Gods grace might be praised.

And that the children of faithfull parents are sanctified, and a­mong such as doe believe, 1 Cor. 7. is apparent in the 1 Cor. 7. And whereas you doe gather by the order of the words in the said Commande­ment of Christ, that children ought to be taught before they be baptized; and to this end you alledge many places out of the Acts, proving that such as confessed their faith first were baptized 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 Marke we read, Marke 1. that John did baptize in the desart, preaching the bap­tisme of repentance. In the which place we see baptisme go before, and peaching to follow after.

[Page 25]And also I will declare this place of Matthew exactly considered, Matth. 28. to make for the use of baptisme 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 expresse 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, baptizing them and teaching; by baptizing and teaching ye shall procure a Church to me; and both these aptly and briefly, severally he setteth forth, saying, Baptizing them in the Name of the Father, and of the Sonne, and of the holy Ghost, teaching them to observe all things what­soever I have commanded you. Now then Baptisme goeth before Doctrine.

But hereby I doe not gather, that the Gentiles which never heard any thing before of God, and of the Sonne of God, and of the holy Ghost, ought to be baptized, neither they would permit themselves to be baptized before they knew to what end. But this I have de­clared, to shew 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 onely command such to be baptized, whom the Apostles had first of all taught. Neither here verily is signified who onely be to be baptized: 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 heare, believe, and confesse, 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 baptisme.

It is a generall rule, he that doth not labour must not eate, but who is so barbarous as might thinke 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 truely such persons it behooveth not first to be baptized, and afterwards taught; but first to be taught, and afterward baptized. If at this day we should goe to the Turkes to convert them to the faith of Christ, verily first we ought to teach them, and afterward baptize such as would yeeld [Page 26] to be the servants of Christ; Likewise the Lord himselfe in times past did, when first he renewed the covenant with Abraham and or­dained circumcision to be a seale of the covenant, after that Abra­ham was circumcised. But he when he perceived the infants also to pertaine to the covenant, and that circumcision was the sealing up of the covenant, did not onely circumcise Ismael his sonne that was 13 yeers of age, but all other infants that were born in his house, among whom we reckon Isaac.

Even so, faithfull people which were converted from Heathen idolatry by the preaching of the Gospell, and confessing the faith were baptized; when they understood their children to be counted among the people of God, and that baptisme was the token of the people of God, they procured also their children to be baptized. 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 baptized. And as concerning those which of old time were compelled to confesse their faith before they recei­ved baptisme, 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 beliefe, and afterward they did baptize them; but the same ancient fathers notwithstanding did baptize the children of faithfull men, as I have already partly declared.

And because you doe require an hasty answer of your Letter, of one that is but a dull writer, I am here enforced to cease, particu­larly to goe 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 Christs primitive Church, which is the body and fulnesse 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 coate of Christ, which ought to be without seame, but now alasse most miserably is torne in pieces by many dangerous sects, and damnable opinions, may appeare by you in no part to have been rent; neither that any giddy head in [Page 27] these dog-daies, might take an example by you to dissent from Christs true Church. I beseech thee deare brother in the Gospell, 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 then this life; then shall Christ with all the Heavenly Hierusalem triumphantly embrace your Spirit with unspeakable gladnesse and exaltation, who in this earth was content to joyne 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 aske 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 waies 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.