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A31661 A dialogue between a pædo-baptist and an anti-pædo-baptist containing the strength of arguments offered on both sides at the Portsmouth disputation, with the addition of a few more arguments then ready to be offered in vindication of infant baptism / by Samuel Chandler and William Leigh. Chandler, Samuel.; Leigh, William. 1699 (1699) Wing C1931; ESTC R35977 16,321 29

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not kept out Because Jews and Gentiles have the same Privileges in Christ. This I suppose no Anti-Paedo-Baptist will deny Col. 3. 11. Other Arguments might be offered as the Reader may observe in the Abridgment of Mr. Chandler's Sermons prefix'd to our Impartial Account But a design of Brevity forbids here to add them Anti-P But after all the best Arguments you can offer for Infant-Baptism are but Consequential Let us have somewhat Express P. Bapt. Shew me where an Adult Person is expresly Commanded to be Baptized Anti-P Adult Persons making a credible profession of Faith are Disciples of Christ therefore brought to be Ba●●●zed P. Bapt. And what is this but Consequence Such a one is a Disciple therefore by consequence he ought to be Baptized This Argument is convincing I add a Believer's Infant is in a Scripture sense Holy a Church Member hath a visible right to that Promise Acts 2. 39. a Disciple therefore he ought to be Baptized Is not this Arguement as convincing as the other Pray how would you clear up your Right to future Happiness Anti-P I would endeavour to prove myself a Believer an Holy Person And finding Eternal Life made over to such and not finding upon the most strict enquiry one word in all the Book of God to exclude such from it I should conclude my right to future Happiness unquestionable P. Bapt. Well then I have proved the Infants of Believers Holy Persons Church-Members Disciples and this in a Scripture sense such I have proved entituled to Baptism And not finding upon the most strict enquiry one word in all the Book of God to exclude them from it I conclude their right to Baptism unquestionable Arguments for the Baptism of an Unbaptized Professing Christian nay for the true Christian's Salvation are Consequential and yet most Convincing Why then should Arguments for the baptism of Believers Infants be slighted because Consequential when they are so many and so clear from Scripture POSTSCRIPT Reader TO Prevent unjust Reflections our design in this Dialogue was not strictly to confine our selves to the words of the Disputation but to present thee with the Strength thereof therefore something then omitted on both sides are here Inserted others more intelligibly express'd and we think nothing of Weight then deliver'd is here Concealed And whereas other Arguments here totally passed by might be urged to good Purpose particularly from Rom. 11. some Hints of which are given in our Impartial Account Page 4. Second Edit We hope necessary confinement to Brevity will be a sufficient Excuse to the Ingenious BOOKS Printed for Abr. Chandler AN Impartial Account of the Portsmouth Disputation with some Just Reflections on Dr. Russel's pretended Narrative By Samuel Chandler William Leigh and Benjamin Robinson With an Abridgment of those Discourses that were the Innocent occasion of that Disputation and an Healing Preface to the Sober Anabaptists The Second Edition with a Postscript Price 1 s. The Young Scholar's Guide through the English to the Lattin or Writing-School Wherein the Nature and Use of Vowels Consonants Diphthongs c. are demonstrated by plain Tables and the Rules for Dividing long Words into Syllables made useful to Children by sutable Examples to each Rule by which a Child that hath learned his Letters may be speedily taught to Read English Exactly c. With some useful Observations in Orthography Price Stitch'd 3 d. Sacramental Discourses on several Texts before and after the Lord's-Supper By Mr. Iohn Shower Of the Duty of Grace Or a Discourse concerning the Possibility and fear of its being past before Death Shewing the groundless Doubts and mistaken Apprehensions of some as to their being finally Forsaken and Left of God With the dangerous Symptoms and Approaches of others to such a sad State In Four Sermons from Psalm 81. 11 12. By Mr. Iohn Shower * See our Account p. 70 71. for further Answer * See our Account pag. 74. See our Account * See our Account p. 73 74. * I refer it to the Learned whether this be not the fairest Translation of the Words * Thus the 〈◊〉 taken Mat. 13. 47. 48 49. comp with v 41 Mat. 11. 11. Mat. 25 1. Mat. 5. 19. See our Impartial Account p. 32 33 34 35 36 37 38 39 40. See our Account page 37 38. See our Account p. 75 76 77. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be rendred Custom See our Account p. 81. See our Account p. 78 79. * 1 Cor. 5. 8. Can't 5. 1. * Isa. 44. 3. Heb. 12. 24. 1 Pet. 1. 2. * Deut. 7. 6. * 1 Cor. 3. 17. * The great advantages of Infant Church-membership see in our Account p. 8.
Persons as such whether they believe or no. But this Holiness descends from Believers as Believers and therefore it cannot be Legitimacy 2. I deny that ever the word Holy is so used in all the New-Testament tho we have it many hundred times and therefore you force this Sense upon it to serve a Turn 3. If Legitimacy were meant then the Apostle would speak false The Words would run thus If the unbelieving Wife be not Sanctified by the believing Husband your Children would be Bastards No their being Husband and Wife would secure their Children from Bastardy Nay and then all the Idolaters and Murderers in the World if Legitimate would be Holy Anti-P But Holiness is not a ground of Baptism if it were then Horses Bells must be Baptized c. Zech. 12. 20. P. Bapt. When you can shew that Bells were once Church-Members that they have Immortal Souls capable of Pardon through the Blood and Merits of Christ of going to Heaven c. then we will baptize Bells too Anti-P But Children are Pure or Holy as all things else that a Believer hath are pure i. e. for Enjoyment To the Pure all things are Pure P. Bapt. Then I am sure Legitimacy is not here meant because if a Person that hath a Bastard be Converted and he truly Penitent that Bastard is also Sanctified to his Enjoyment because all things are But you ought to shew that Pure and Holy are the same Holy doth imply a dedication to God But Meat which the Apostle there speaks of might be clean as many Creatures under the Law which yet were not dedicated to God In short the word Holy is taken as commonly it is in other Places and it includes a visible separation for God and Relation to him Thus the Body of Israel and afterward of a Gospel-Church are called Holy in many Places Arg. 2. From Acts 2. 39. The Promise is to you and to your Children c. This Promise the Infants of Penitent Persons have a right to therefore they have a right to Baptism v. 38. Be Baptized c. Anti-P The Context doth exclude Infants from the Promise and therefore from Baptism The Promise is confin'd to those that the Lord shall Call P. Bapt. If 't were so then Peter just upon receiving extraordinary Wisdom from Heaven would speak Impertinently Whereas he says The Promise is to you and to your children and to all that are afar off even to as many as the Lord our God shall call He might have left out their Children and they would easily have understood that their Children if once called should be comprehended in those words As many as the Lord shall call And farther supposing your Sense to be true this Paraphrase may justly be put on the Words You grown Jews and ye Gentiles when Called have a right to Church-Privileges but your poor Infants who for many hundred Years past have had the same are now through the gracious efficacy of Christ's Death strip'd of it tho they poor Hearts never did the least to forfeit it Do you think this would have been a good Plaister for their wounded Hearts And can we imagine that neither these nor any tender Parents of all the Jewish Converts would have put in the least Plea to God or Man on the behalf of their poor abject Infants or if they had that the Scripture would have quite buried it in Silence when we have their Contests about Circumcising Infants Recorded Anti-P But Children are not impertinently mention'd for the Jews had brought the guilt of Christ's Blood upon their Children as well as themselves His Blood be on us and our Children He drops a word of Comfort to them with relation to these Children P. Bapt. Yes all these Children and therefore their poor Infants on whom they had brought the Curse as well as an those of riper Years Say they His blood be upon our children whom we have a right in and are concerned for This they spake to spit their Venom against Christ And the Apostle chargeth these Jews with it v. 23. 36. Now the Apostle makes the Plaister as broad as the Wound and assures them That upon their Repentance the Promise and therefore Church-Privileges would belong to their Children with themselves even all on whom they brought the Curse Supposing the Church-Membership of our Infants to be the main thing opposed by you I offer this Argument to prove it Arg. 3. The Infants of converted Jews were not cast out of God's Church therefore the Infants of converted Gentiles are not kept out I prove that God did not cast out the former therefore neither doth he keep out the latter Arg. 1. God did not cast out those Infants in Judgment to them nor in Mercy therefore not at all Not in Judgment For how is it consistent with Infinite Grace to inflict so great a Judgment as deprivation of Church-membership on those who never did the least to Forfeit it themselves and whose Parents are God's peculiar Favourites Nor yet in Mercy to those Infants for how could he in Mercy deprive them of so great a Blessing except he gave them a greater in its room But where 's that greater Blessing vouchsafed to Infants 2. Not one Privilege of the Covenant of Grace was ever taken away by the death of Christ in whom all the Promises were Yea and Amen Therefore the Church-membership of Jewish Infants was not taken away by the Death of Christ And if not by his Death then not at all I prove That Church-membership is a Privilege of the Covenant of Grace It must be of the Covenant of Grace or of Works but it cannot be of Works therefore it must be of Grace No other Covenant but that of Grace hath set up a Church in the World since the Fall of Man or admitted any into it Anti-P Have all Church-Members then a right to the Covenant of Grace P. Bapt. They have a Visible right to it We ought so in Charity to judge while they are rightful Members None could justly Exclude those Jewish Infants that were regularly Circumcised from a visible Right to the Promises of the Covenant of Grace Because Circumcision made them Debtors to the whole Ceremonial Law Gal. 5. 3. And God never yet divided the Promises from the Precepts of that Law and these together made up the Covenant of Grace Those who are visibly under the preceptive part of this Covenant have visibly a right to the promissive part of it But the Jewish Infants were to be manag'd by it and as they grew up obedient to it and so were under the preceptive part of it Therefore c. Now if no part of the Covenant of Grace and so neither this Privilege which the Infants of the Jewish Converts had were ever taken away then such Converts were never cast out of Gods's Church upon Christ his Death or their Parents Believing And from hence We may conclude 2. That the Infants of Gentile Converts are