I have formerly suggested unto you the only word , that must help you here , to make the baptisme of beleevers strong against the baptisme of Infants ; and it is , the Word only ; for if there were such a precept or practice to be found in Scripture , of Baptising Beleevers only , then you would write something near the matter ( but yet should not so carry it away , to the overthrowing of the baptising of the Infants of beleevers , the Scripture no where calling them unbeleevers ) : But none of the Scriptures you cite , none of your considerations you mention , do so much as mention , much lesse infer the baptising of Beleevers onely ; Therefore now , Judge you , but Judge Righteous Judgement , even as Good doth , you see , in your own Texts .

Or do you mean another matter , as I ghesse it , That Infants of beleevers born within the Church and Covenant , and baptised in their minority , when afterwards they attain to some ripenesse of knowledge and profession of faith of Christ , should then , as beleevers themselves , be baptised again , Then I must tell you , that which you call the first and great Ordinance of the New Testament , is neither great , nor first , nor Ordinance , namely such Baptising of Beleevers ; Nay then I must tell you , such baptising of beleevers , is not only to be neglected and omitted , but slighted and rejected , yea preached against and confuted , as now in present it shal be . For what is this your baptising of beleevers , but a rebaptising of them who were baptised before rightly , and ( for any thing you know ) beleevers also ?

For first , God having given the Infants of beleeving Parents , Right unto the Sacrament of Baptisme , by speciall priviledge of their Birth within the bosome of the holy Church , and the Minister having administred the Sacrament of Baptisme unto such in the true Element of Water , with the Evangelical words , In the name of the Father , and of the Son , and of the Holy Ghost , according to Christs institution , Containing in them the matter & form , and so the very essence of outward baptism , such baptism is good , sufficient , effectual and avayleable to Gods Children , and they ought not to be rebaptised : especially there being the devout invocation made to God for his blessing , also a serious application of both , the Element , and Word unto the party who receiveth both , and that secret reference which this action hath to life and remision of sins by vertue of Christs own compact made solemnly with his Church , there is not any thing more required to the mysticall perfection of baptisme outwardly within the Church of God , constituted and planted .

Now that such Baptisme is not to be reiterated , that Infants thus baptised , are not to be rebaptised , I shall prove unto you , both by the Word of God , and some reasons thence deduced : Eph. 4.5 . There is one Lord , one Faith , one Baptisme , one Baptisme , not onely , 1. Because it hath every where one and the same substance , consisting in one and the same matter ; one and the same form ; for we are not to use any other Elemental matter , but Water , if it may be had , nor any other verbal form but this , I baptise thee in the name of the Father , the Son , and the Holy Ghost ; not onely , 2. Because it offreth unto all men one and the same grace , even one saith of one Lord into which we are baptised , but One also , for that it ought not to be received of any one man above once , even as we serve that Lord , which is but one , because no other can be joyned with him , & imbrace that faithwhich is but one , because it admiteth no inovation ; so we receive haptism which is but one , because it cannot , and must not be received often . Thus all the Pious , & Learned , and Primitive Professors have interpreted this Text , and conceived of this matter , the Iteration of Baptisme once given , to be a manifest contempt and violation of this Apostolical axiom and Aphorisme , insomuch , that though the baptising minister were a Scismatick or Heretick , or a wicked one , they held their baptisme good and valid , and would not repeat it being performed in the true Essentials , the form of Words , and matter of Water ( as before ) yea and when such were converted and returned into the Church , they did note rebaptise them , but received them and held them in that baptisme which they had in their Schism and Heresie , knowing the same to have been according to the form prescribed .

I have no reason I confesse , to put a weapon of an objection into your hands , out of 19. Acts 5. but if I do , it is to take it out of your hands again , both to give you a blow in present , and prevent an after-blow . It is indeed there thus said , When they heard this , they were baptised in the name of the Lord Jesus ; and it s said before Verse 3. that they were baptised unto Johns Baptism : This Text hath been much and mightily urged , and pressed , even to the Vexation of the Spirit , by your torturing Anabaptists , and truly the words lye doubtfully and ambiguously at the first hearing , as if Paul baptised the Disciples of Ephesus with the Baptisme of Christ , who had before received the Baptisme of John , and were never full and well cleered and explicated , until Beza took them in hand , who ingeniously confesseth that he received the same interpretation , from that Noble , Pious , Vertuous , and Industrious Divine Philippus Marnixius , that singular ornament of the Belgick Church ; who was born in 1538. and dyed in 1598. and lies in body buried at Leyden . I say this , because his name ought to be precious in the Churches even for this interpretation , ( though he wrote Commentaries upon divers other books of the Bible : ) and so ought the name of Theodorus Beza , to be venerable with us , as that singular ornament of the Gallick Church , for the like Piety , Industey , Learning , and Vertue , as by whose means this interpretation , came to our hands of this Church .

I remember I have read it or heard it , written and spoken , and I may ( I think ) write it & speak it again , that as when God found David , he sound a Man after his own heart : So when David found Mollerus , he found an expounder , according to his heart , and I may apply it thus here also , That when Christ found Paul , he found a chosen vessel and beloved Apostle , after Christ own heart , and when he found Luke , he found a choise Historiographer of the Acts of the Apostles , after his heart , and a beloved Physician , besides ; so when Luke found Beza , ( and Beza Marnixius , ) he found interpreters of them , after his own heart , and Beloved Divines moreover . But what need such a Trumpet afore hand ? The Almes given , the interpretations given by these wo thies , will deserve it , and I do not blow this for your sake , Sir , but others that may ( perhaps ) read it .

The sum of the Interpretation is this , that in the 5th . Verse above cited , Luke speaks not of any Baptisme done by Saint Paul , But Saint Paul speaks on still of Johns Baptisme , and so you and all Anabaptists are blown away from this Text , as to any Anabaptisme or Rebaptisations hence to be had : This is a short and sweet interpretation , if it can be proved ; Yes learned Beza proves it , and that from the two Greek Conjunctive Particles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( I pray Sir , stand aloof , if you be afraid ; but you shall not need , I do not Conjure ; It is no Heathen Greek , no humane learning , be content , that for this once , or twice ( If I did it before ) that I may write or speak a little Greek , it being , the Christian Greek , and Divine Learning . ) These two particles , ever have relation one to the other , knitting together the parts of the Verse or Verses , and make them answer fitly one to the other . Therefore the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 5. Verse , must necessarily answer to the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 4th . Verse , and so in no wise doth or will suffer , that the series of the speech be broken of , as if the former in the 4th . Verse were to be attributed to Paul the speaker , and the latter part in the 5th . Verse , to Luke the Writer : So then the words in the 5th . Verse , are the words of Paul , who ( having before related and approved of Johns Doctrine and Baptisme , as true and Evangelicall , doth here also relate and approve of the peoples hearing his Doctrine and receiving his Baptisme ; and so laying his hands upon the 12. Disciples here present ( baptised after Johns baptisme , but not by John , as who deceased long before , 30. or 40. years ; In Judea , a place also far distant from this City of Ephesus , where these twelve Disciples dwelt , baptised ( in all likelyhood ) of some of Johns Disciples . ) And the gifts following thereupon , which before Paul signified by the name of the Spirit , and of which he had questioned them , He confirmed and established the Ephesine Church : And so ( to shew yet farther ) that Beza and the other above named are intepreters after Lukes heart ( as I said ) see again Luke himself in Acts 1.6 . and 7. verses , where both are joyned together in like manner by the same Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Yea moreover , if Paul had here baptised these 12. Disciples of Ephesus , sure he would have made mention of it in the 1 Cor. 1.13 , 14 , &c. where of set purpose he reckoned up such as were baptised by him , not only at Corinth , but else where ; Yea and writing from Ephesus to Corinth , he doth not mention them amongst the rest , whom if he had baptised , he surely would and should

I wish indeed , that those of our excellently Learned Translators , who took this part of the Acts of the Apostles in hand , had expressed the meaning thereof in some playner and more perspicuous English , and had made it plain upon the Tables ( Verse or Margin ) that he might have run that readeth it , and he that readeth it might have seen and understood , that , they who heard ( John , when living , and beleeved his Doctrine ) were here spoken of to have been Baptised of him , and not the 12. Disciples of Ephesus hearing Paul to have been baptised of him as the words now read seem to shew , which occasioned ( though through their ignorance and wilfulness ) this error of Rebaptising . But I will not be so presumptuous , as to proscribe or prescribe any thing here .

But , it may be , you , and the Anabaptists , who comply with the Papists in divers other of their Tenets , do also hold with them in this also , that Johns baptisme was much different from Christs baptisme , and not a like effectuall , ( like as you say the same of our baptising of Children , that it is invalid and contrary to Christs baptisme ) and to therefore dream stlll of Pauls rebaptising these 12. Disciples , baptised of John , that so you may ground your dipping again , of grown persons , baptised before of us . I must in a word tell you , That John his , and Christ his baptisme differ not in the nature and substance , which is one and the same in both , and both but one and the same baptisme ; as to the Essence , ( they differ indeed in Circumstance , John baptising into Christ , as to come and to suffer , and Christs Apostles baptising into Christ , as come and suffered . ) If you alledge the words of John , against this , Matth. 3.11 . I baptise you with Water , but be that cometh after me , shall baptise you with the Holy Ghost and with Fire , it is but a poor shift , to shift off that to the baptisme of John and Christ , which is put upon the persons of John and Christ , for the words carry onely a difference of the Ministers of one and the same baptisme . John dispencing it outwardly in Water by the hand of Man , & Christ dispencing it inwardly by the Finger of his Spirit , which is as Fire It s but Popish sophistry to compare Johns baptism with water , and Christs baptisme with Fire : Johns baptisme with water , is onely to be compared to Christs baptisme , with water , and then both the baptisme of John and of Christ are but one , both in Authority , for Christ , Authorised and Appointed it , John 3 3. H● that sent me to baptise with water , &c wa● God : as also in Essence ( as I hinted ) for John used the right Element and matter , and baptised with Water ; and the right Words or form , invocating the sacred Trinity , Father , Son , and Holy Ghost , ( is appears , both because it was the form known to John , and the Apostles who certainly baptised many before the death of Christ , and before that form was solemnly and publickly declared , Math. 28.19 after Christs Death , and Resurrection : besides , that in the 19. of the Acts , Saint Paul testifieth that John baptised into faith , on Christ to come , and so knowing Christ , he could not be ignorant of the Father and the Spirit , yea John 1.33 . there is a manifest Testimony of the Father , sending to him , and telling him of the Spirits descending like a Dove upon him , who was the Son of God . So thirdly , they were the same in effect and efficacy . For John preached ( and practised ) the baptisme of Repentance , for , or unto , the Remission of Sins , Marke 1.4 . the same which the Apostles did in and by their administration of baptisme .

And Christ himself testifieth , that the baptisme of John pertained to the fulfilling of righteousnesse , Matth. 3.15 . and that the Publicans and People being baptised of John , Justified God ; But the Phariseet despising the Counsel of God , were not baptised , Luke 7.29 . Whereby it appears , that Johns baptisme , was a part of that All Righteousnesse ; a piece of the whole Counsel of God , which they that partaked of , Justified and declared God to be good and righteous .

Were it not so , the Apostles themselves might be questioned , whether truly baptised , as who were no doubt baptised of John , some of them being first his Disciples : for where else should they be baptised , seeing Christ with his own hands baptised none , unlesse one of them should baptise another , which is not probable ? And Lastly , If Johns baptisme were not one and the same with ours , that we have of Christs , how do we injoy the same common baptisme with Christ , who was baptised of John ? It will follow , That Christ was baptised with another baptism than we are , and so that our baptisme was not sanctified in the person and flesh of Christ , ( like as the Jews circumcision was ) and so it will abate much of our Comfort that we have Christian Baptisme , the members one and the same Baptisme with our head .

Thus I have driven you off this shoar of Jordan John Baptists Wharf , where you see you cannot land or ground your dipping of Christians , or your Rebaptising of Christened people ( as we speak . ) Though I must withall prompt you here , that our Quaere is in these tearms twixt Anabaptists and us . Whether the baptism of Christ , ( which is given to and received by infant Caristians or Christian infants ) may be iterated , and you and they bring a Text to shew that the baptism of Iohn was iterated , which as it is not to the scope and purpose , so neither can you shew the same was iterated ever in the twelve Disciples , or any other baptised of Iohn . I say , so long as you hold the baptism of Iohn and Christ , to be two different and repagnant baptismes , you cannot inforce upon us from Iohns baptismes iterated , ( suppose so ; ) Christs baptism to be iterated : It will be best for you therefore ( see how still and ever I am ready to give the best counsell I can ) to yeeld to the identity of both Iohns and Christs baptism as to the nature and substance of them , and so indeed you may argue from the one to the other . Hale in therefore again , your Fly-boat , to Iohn Baptists shoar , and see if you can land there , any thing to your purpose , cast on this right side your net again into Iordan , & catch a frog : Whatsoever you get , you then and thus will lose your new and true friends , the Papists and Jesuites ; for they row hard against you , and these throw their nets on the other side , holding that Iohn and Christs baptism are very far asunder and different in the very Essentials ; and do and will accurse you with Tridentine Book , Bell , and Candle , and Lantern too of their ship , ( none of which , I know , you can abide , especially not the Book and Bell ) and Anathematise all , who say that Iohn and Christs baptism are the same for substance , and of the same force .

It is like to be a hot sea-fight , ( as most an end , the hottest fights are upon the water , and there is most fire spit out ) or rather a cold River skirmish twixt you ; which , I for my part , do not intend to stand looking on , though I have set you together by the ears , but will thus leave you to fight it out to the last man ; and will passe away , and on to another Text , pressed and squeezed by some of your party for the Rebaptising of baptised ones .

It is Heb. 6.2 . Where there is mention made , amongst other Principles of the Doctrine of Christ , The Doctrine of Baptismes : Lo , say they , Here are Baptismes , in the plurall , as well as one Baptism in the singular , and if your reason were good , why the Apostle called it , one Baptism , because it is to be but once given and received , may not we say ( say they ) our reason is good why the same Apostle calleth , Many Baptismes , two at least : and so , baptise you your Infants in their Infancy , and we will baptise ours in their growth , when they can make profession of Faith : And so here are baptismes . Truely this is somewhat like the discourse the Saduces had with Christ , about one Woman , who had seaven Husbands , whose Wife she shall be of the seaven in the Resurrection . I say and answer in Generall as Christ did ; Are yee not therefore deceived , and do err , because you know not the Scripture ? I could tell you here , of the baptismes , that of Iohn , and the other of Christ , to be here meant , and ( you may remember , if you have done fighting with the Papists ) that we are agreed about them two , to be but one and the same baptism : I could tell you , that the Apostle here writing to the Hebrews , alluded to their old Legal Washings , Ablutions , and Baptismes , minding them of thens , but wishing them withall to lay them by , and mind the one Evangelical baptism , and the sprinkling of Christs blood , the which they did but typifie or look at : So still but one baptism . I could tell you , that the baptismes here meant , are those ( I must speak three words more of Human Latine , for the words sake , because of the elegancy of them ) Fluminis , Flaminis , Songuinis : But I will turn them into divine English words for yoru sake , of Water , Fire , Blood : For there , as I said before , is an outward baptism , which is the washing of the flesh with Water by the Minister : and there is an inward baptism , which is washing of the Soul with the blood of Christ by the Holy Ghost , these are baptismes indeed , and here meant , but in all Gods true Children , they meet in one baptism , and they come from God , as one baptism , entirely made up of these two sorts , the outward and inward : for that baptism , which is of blood , mentioned by Christ , and mentioned to his two Disciples , ( are ye able to be baptised with the baptism I am baptised with ) and resolved for them ( ye shall indeed be baptised with such baptism ) Matth. 20.22 . It is nothing but a constant suffering and conflicting in Christs cause , even unto Blood , and the suffering of Martyrdom for his sake .

But I will call in again for Beza , whom as before I stiled an interpreter of Luke , and that Text Acts 19.5 . according to his heart , ( Though he confessed , he learned the interpretation of Marnixius , ) so here also I may stile him an interpreter of Luke again , and of this Text , Heb. 6.2 . according to his heart , the which interpretation also he learned of Calvin , who saith to this purpose , an interpreter of those Apostles and Prophets he commented upon , according to their hearts , ( though here Beza doth not acknowlege so much ) There was a right and Custom in the Church Primitive of administring many baptismes , upon certain set dayes ; which set dayes were after appoynted , to be Easterday and Whitsunday especially , when many Catehumens and New Converts were wont to meet together for baptism ; These therefore were called , Dayes of Baptismes , as appears out of the writings of the Antient both Greeks and Latines , so still it was but one , and the same baptism was conferred upon every one , though called baptismes , because so many received baptism together upon one day , like as sometime in London , six seaven , and more Children partake of baptism together at one time .

And now , Sirs , are you Masters in Israel and know not these things ? are you Dippers , and know not these Baptismes ? and wheras for the time ye ought not to be Teachers , for that ye have need that one Teach you which be the first Principles of the doctrine of Christ , learn , that this doctrine of Baptismes , is the third of them the principles , and that it containeth nothing of two Baptismes , our baptising Christians born in their infancy and your baptising Christians born in their grown age , and least of all , for your rebaptising our baptised Infants , when you have made them your Proselytes upon a confession of Faith . What though our Children be baptised in ignorance of God , they are yet baptised in Covenant with God ; if that be a reason with you , they must be dipt again , and rebaptised when they come to knowledge , why were not the Apostles so , when better instructed , who were ignorant of the Messias , and his kingdom , the death , the resurrection of Christ ? will you put your self Sir , or your learned Dippers themselves upon the tryall , and if you be found ignorant of divers principles of the doctrine of Christ , and even fundamental poynts , will you be instructed , and Redipped ? Alasse , Sirs , if as often as God shall shew you the errors of your Minds , and the enormities of your lives , you must be dipping & redipping , dripping & redripping , every Year , Moneth , and Day . No , there is another baptism to be used in these cases , eyē the washing the soul with the tears of repentance , dip & re-dip , drip & re-drip in these , and renew your repentance dayly . With what a bold face , & high hand dare you , Sir , be either dipt your self now twice , as I hear , or be a dipper of others , again , ( as you intend ) of those whom you have inveigled & seduced away into your Scism , & Heresie , being before rightly & validly baptised ? is not this a multiplying & so a vilifying of that one baptism ?

What example have you in all the Word of God , of any Infant Jew re-circumcised , when he came to an ability of professing Faith ? and will you tempt God , to put a yoak upon the neck of the Disciples of Christ , which neither our Fathers , nor we were able to bear ? Telling us , it is needful to baptise baptised Christistians again , when they come to be believers , when it was not needful , yea sinful , to circumcise Jewes circumcised , when they came to be the like ? Even when Ziphorah a Woman had circumcised her child , Exod. 4. Moses himself allowed it for good and lawfull , and never did he or any other iterate that circumcision in present , or afterwards , upon the profession of its faith ; and when any went over from being Samaritans , who worshipped they knew not what ( as who knew not Jesus Christ ) to become Jews , John 4. or came over to Christ , and to the faith of him , none of them were ever baptised again , as Beleevers . Your duplicate of baptism , doth not only oppose the one and single baptism of the Apostle , but brings Christans under a Tax , and layeth a new yoak upon their necks , as I said before .

Besides , To be baptised , is to be born anew , into the Church , & no man naturally can be twice or often born , every Nicodemus can say , Can he enter the second time into his Mothers Womb and be born ? Iohn 3. Why then twice baptised , being once baptised sufficiently and truly ?

By baptism , Children are admitted into the heavenly society of Saints ; and no man civilly can be adopted often into any ones stock or family ; Genesis 48. Ephraim and Manasses were but once adopted and assumed by Iacob , into his stock for his Children ; and why then twice baptised ?

When of Married Persons , one forsakes another , & returns again into Love , & both are reconciled , they do not enter into a new conjugal Covenant , by any solemne Celebration of new espousals , because the first conjunction stands firm , the reconciliation made ; The baptism of Christians , is , as the celebration of the Contract betwixt them and Christ the Bridegroom ; when such a one , through open abnegation , or other hainous sins departing away from Christ , returns again , with and by a serious repentance , there will be no need of being baptised again , and so a new sealing of that Covenant , which being once entred into , is still in force and vigor , and by a pious recordation thereof , the Penitent may confirm his Faith , as Peter did : and by vertue of the same , once established Covenant , God receiveth such to mercy and grace ; otherwise the infidelity and impiety of man would frustrate the goodnesse and good will of God , the matter testified in baptism , which it cannot , because it is constant , and changeth not , and therefore it is a horrible prophanation of it , to reiterate baptism .

In a word , Second baptism was ever abhorred in the Orthodox Church , as a kind of incestuous Birth , and if you iterate it , and baptise your beleevers again upon their profession of faith , you must be able to make their former baptism void , and no baptism , which you can never do , as having all things therein which God requireth unto Infant baptism , Though Faith , a positive and actual Faith , as you call for , should not be there , which is not required of God , and therefore is denyed of us to be a necessary condition requisite to be found & manifest in every one that is to be baptised : indeed in an Aethiopian Eunuch , an elder Gentile it is , and therefore when he said , see here is water , what doth hinder me to be baptised , Philip answered , If thou beleevest , with all thine heart , thou maist , who answering , I beleeve that Jesus Christ , is the Son of God , and so Philip baptised him , Acts 8 36 , 37.

The onely Argument the Anabaptists triumph in , I shall here give a short answer to : Infants of Gentiles , are not of Abrahams seed , either according to the flesh , because not Iowes ; or according to the promise , because not beleevers ; therefore not to be baptised , whilest Infants , or if they be , to be baptised again , when beleevere . But I answer , First , The consequent is denyed , for Simon Magus , and thousands more , even of them that you baptise , are neither . 2. Nor is it true that onely Iewes , are Abrahams seed according to the flesh ; for that part of the Gentile - Galatians , who pleaded for Justification by the works of the Law , and thereby lay under the bondage and curse of the Law , are called the children of Hagar , and said to be born of the Bond-woman , Sinai , and Hierusalem upon earth , as it is to be seen , Gal. 3. & 4. The Apostle applying that part of the distinction to them , like as the other part , the Children of Sarah , to those Gentile - Galathians , who were justified by faith . Nor 3. Is it true that onely beleevers , actually beleevers ( as you speak ) are the Children of the promise , for thus they do not onely at this one blow , beat down all Christian infante from all interest in Christ , and title to heaven , and make them like as the Heathens , and Pagans ( who yet are not wont to strike so hard ) yea , and which is more , all Jewish Infants , Isaack , Iacob , and Ioseph ; these must not be , with them , nor were by this reason , Children of the promise in their Childhood , but only according to the flesh , untill they did actually believe , and so became Children of the promise : And more absurdity yet doth follow hence , that those Patriarks whom I named ( Abraham is to be here excepted ) by their infant-circumcision , had no promise of grace sealed unto them , but were under a Covenant of works , and until the years of discretion and actual fiath , were incapable of any interest in the Covenant of grace : If onely true beleevers and the Elect persons be under the covenant of grace , & have right to the Sacraments , why is the same Covenant of grace inthe outward administration thereof , both in preaching the promises , and applying the Seales of the Sacraments , to be propounded by Gods appointment to all the outward visible members of the Church ? And why was Simon Magus baptised , as I said ? 'T is true , the inward saving grace of the Covenant in both Administrations is by the Holy Ghost conferred onely upon the invisible members of Christs mysticall body , which are the true beleevers and elect : But we not able to discern of these , give the outward baptism to all those , I mean all outward members of the visible Chruch ; You must do so , for the Text before alleged out of the Acts , sheweth , that all they who have any degrees of Faith , may and ought to be baptised .

But Sir , will you stand to your own Tackling , The baptising of beleevers ? hereby you think and intend to exclude Infants of Christians ; What then will you make of them , Infidels , or Beleevers ? can you shew any Text of Scripture old or new , where any Infant of Iew or Gentile in Covenant with God , is so stiled ? or can you give any reason of it ? That which makes an Unbeliever , must be a positive habit of unbeleef ; to justifie this in an Infant , will be a task too hard for you , and to say that Infants do not beleeve in act , or have not the habit of faith onely negatively , will not in the Language of the Scripture denominate an Unbeleever .

Indeed those that are made Christians of heathens , they must give some positive and actual expressions of their faith , before they be baptised , ( so Philip required of the Eunuch ) and not till then are they to be accounted beleevers : but for such as are born Christians of Christians , as our infants are , being entred into and under a gratuitall Covenant with God , we admit them unto the Initial Seal of that Covenant , which is baptism , without any such Testimonial Act of Fath , as you require : for they are not Infidels or Unbeleevers ; but beleevers , and within the compasse of your words ( though not your sense ) the baptism of beleevers .

Seeing you can produce no scripture against their Faith , I will see what I can do for their Faith , Matth. 18.5 , 6. ( Turn to the Chapter and Verses , and read them , and look to your Neck , in that Verse , it is a Neck verse ) Whose shall offend one of these little ones which beleeve on me , it were better for him that a Mistone were hanged about his neck , and he were drowned in the depth of the Sea . ( Lord what shall become of those , that offend all thy little ones , by dobarring and excluding them from their birth-privilege , and their Right-baptism ? ) But that I aim at , as to you , Sir , is , that you would take notice that our Saviour Christ , who best knew , knowing the very secrets of the heart , pronounceth of some little ones , little Children , such as he took out one of them & set down in the midst of the Apostles , for a pattern of Humility and Harmlesseness , That they did beleeve in him ; its apparent , that ( howsoever sometimes and elsewhere , spirituall Children are meant by little Children , such as are of a meek spirit , little in their own eyes , ) here and at this time , very natural Children in age , and little in growth , or statute , are spoken of , as the very context and Antithesis do shew .