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. 1699 Approx. 54 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A31661 Wing C1931 ESTC R35977 15584719 ocm 15584719 103948 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A31661) Transcribed from: (Early English Books Online ; image set 103948) Images scanned from microfilm: (Early English books, 1641-1700 ; 1588:33) 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. 27, [2] p. Printed for A. Chandler ... and sold by A. Baldwin, London : 1699. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Infant baptism. 2003-07 TCP Assigned for keying and markup 2003-07 Apex CoVantage Keyed and coded from ProQuest page images 2004-01 Judith Siefring Sampled and proofread 2004-01 Judith Siefring Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion A DIALOGUE BETWEEN A Paedo-Baptist , AND AN Anti-Paedo-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 . LONDON Printed for A. Chandler , at a Glover's Shop , over against the White-Hart-Inn , in Aldersgate-street , and Sold by A. Baldwin . 1699. TO THE READER . BEcause Dr. Russel , or some Friend of his , did a while since disgrace the Press , with some scraps of their Narrative , stuff'd with Nonsense and Partiality ; nay , and by its Title did delude the Vulgar with an Imagination , that it contained the true State of the Portsmouth Disputation ; and the same , how Unjust soever , being Cheap , hath been scatter'd throughout most parts of the Kingdom : Therefore by Advice of our Brethren , from various Parts , we have offered ( so far as this small Tract would admit ) the strength of Arguments then urged on both Sides , omitting Names and Personal Reflections , apprehending this way may be most Grateful to Persons seriously Inquisitive . We have also annex'd a few Arguments , which with others , were then ready to be urg'd , had the Company 's Satisfaction requir'd , and the approaching Evening , admitted . If this fall into the hands of the Learned , we request them to remember , That it is designed for Persons of meaner Capacities , that neither understand , Ornaments of Speech , nor affect Terms of Logick . If it fall into hands more Illiterate , yet willing to receìve Divine Truths , we request of them , that they would weigh it in the Balance of Scripture and Sanctified Reason ; yea , and we request of God , that they may . Sam. Chandler , Will. Leigh . QUESTION I. Whether , according to the Commission of our Lord and Saviour Jesus Christ , Adult Believers only , are the Proper Subjects of Baptism , and not Infants ? Asserted by Anti-paedo-Baptists . THE Controversy is , Whether Christ's Ministers ought ( 1. ) To deny Baptism to the Infants of professed Christians . ( 2. ) To Baptize those at Mature Age , who by vertue of descent from professed Christians , were Baptized with a small quantity of Water , in Infancy ? The first Argument offer'd at the Disputation by the Anti-paedo-Baptists , I consider last , because there it will come to be more fairly Answered . Anti-poedo-Baptist . I prove then , That no Infants can be the Subjects of Baptism according to Christ's Commission . Argument 1. No Infants can be made Disciples by the Ministry of Men ; therefore no Infants can be the Subjects of Baptism , according to Christ's Commission , Mat. 28. 19. Go teach , &c. ( or , Disciple ) all Nations , &c. Paedo-Bapt . I deny your whole Argument ; and ( 1. ) I assert , If they could not be made Disciples by the Ministery of Men , yet this Text would not exclude them from Baptism . And then , ( 2. ) I assert , That they be made Disciples by the Ministery of Men. Anti-Paed . Christ puts Teaching before Baptism ; therefore it goes before , and consequently Infants are Excluded . Paedo-Bapt . This is a weak way of Arguing . The word is placed before in Scripture , therefore the thing signified must go before . Were this true , then Baptism must go before Confession of Sin in the Adult , because it 's said , They were Baptized , Confessing their sins ▪ Mat. 3. 6. Nay , Sanctification and Preservation in Christ , must go before Calling , Iude 1. But the contrary is evident to all . But farther , Infants may be Disciples , and therefore , by your own Argument , may be Baptized ; they may be Taught in their Parents , as well as the Kohathites keep the Charge of the Sanctuary in their Parents , from a Month old , Numb . 3. 28. Or Levi pay Tithes in Abraham , Heb. 7. 9. Or the Israelites in David's time rejoice in their Ancestors on the Banks of the Red Sea , Ps. 66. 6. There did we rejoice . &c. i. e. as considered in our Parents . Anti-Paed . But how can this be by the Ministery of Men ? Paedo-Bapt . ( 1. ) By the Preaching of Men , Parents may be constrain'd to resign their All to God , and so their Infants . ( 2. ) They are immediately Discipled by Men's Ministery , when Parents and Ministers concur in their Solemn Dedication to God by Baptism . Anti-Paed . But Teaching and Learning , make the Relation between Master and Scholar . Paedo-Bapt . The contrary is most true ; the Master doth care for and command ; the Scholar is subject , in order to Instruction ; and Resignation of the Scholar , or his Parents for him , and Acceptance of the Master , constitutes the Relation ; and by virtue hereof , the Scholar is as much obliged to submit to his Master , according to his Capacity , before he touches a Book , as when he hath learned Seven Years . If Teaching were the ground of this Relation , then Persons long since Dead , might be our Governors . Iob 8. 8 ; 10. The former Age , and their Fathers shall teach thee . Nay the Beasts of the Field may be our Masters too , Iob 35. 11. Who teacheth us more than the Beasts of the Earth , &c. We may learn of them , and yet be our own Governors ▪ But Christ's Disciples are resigned to him , in order to their being both Governed , Taught , and Disposed of by him , according to their Capacity . Anti-Paed . Argum. 2. Paul did declare the whole Counsel of God , and yet did never declare the Baptism of Infants ; therefore Infant-Baptism is no part of the Counsel of God. Paedo-Bapt . Neither ever did Paul declare , That the Baptism of Believers Children ought to be delay'd , till they can Personally profess their Faith ; therefore thir Practice being such , is no part of the Counsel of God. Take the Argument to your self , and make the most of it . 2. But I hope to prove Infant-Baptism from Paul's Words . 1 Cor. 7. 14. Rom. 11. But pray , Is nothing part of the Counsel of God , but what stands on Record as delivered by Paul ? Anti-Paed . Nothing ; and therefore not Infant-Baptism ? Paedo-Bapt . If nothing , then how great a part of the History of the Old World , of the succeeding Patriarchs , of the Ceremonial Law , of Prophecies , Gospel-History , and other Sacred Matters in Holy Writ , is no part of the Counsel of God ? The Truth therefore is , Paul might declare Infant-Baptism an hundred times , in his vast number of Sermons and Pious Discourses , and yet the Holy Ghost might not see fit to insert it , as delivered by him , this Doctrine being sufficiently Established in other New-Testament Texts . But farther , These words were spoken to the Church of Ephesus : And all that remains on Record of what he spake to them in two Years , Acts 19. 9 , 10 , 11. is but the Epistle to the Ephesians , and this in Acts 20. And dare any say , That he never declared it to them , because it 's not herein contained . Here , because some Anabaptists , from Dr. Russel's false Narrative do report , That we pretended at the Disputation , that six Leaves of Paul's Writings containing Infant-Baptism , may be lost , therefore we will ( tho otherwise 't were impertinent ) give a true representation of that Matter . The Doctor 's weak Evasions , did force us to make our Answers evident beyond all Contradiction : And thus we Argued . If there were a Controversy , whether such an Author did use such an Expression , and his Writings were produc'd , if six Leaves of these Writings were lost , none could determine that he had no such Expression , because it might be contained in those six Leaves . The Controversy is , Whether Paul ever did by Preaching , Writing , or Discourse , declare Infant-Baptism . We cannot say we have all his Writings ; we dare say , we have not the Hundredth part of his Sermons and Discourses : Who can then determine , that he never did any way declare Infant-Baptism to these Ephesians . Anti-Paed . Arg. 3. Christ's Commission doth expresly shew , who are to be Baptized : But it doth not expresly shew that Infants are to be Baptized : Therefore Infants are not to be Baptized . Paedo-Bapt . 1. Pray take your Argument back again , and get rid of it as well as you can . Christ's Commission doth expresly shew , who are to be Baptized : But it doth not expresly shew , That Adult Persons , if Baptized in Infancy , are to be Baptized again : Therefore Adult Persons , if Baptized in Infancy , are not to be Baptized again . But , 2. I deny that Infants or Adult Persons , are distinctly expressed in Mat. 28. 19. for both are included in the word Nations . Anti-Paed . But the Commission doth express Disciples ; Baptizing them , i. e. Disciples . The Greek word for Nations , is of the Neuter Gender , and the word for them , is Masculine ; therefore Disciples being Masculine , must be understood . * Paedo-Bapt . 1. If they must be Understood ; then they are not Express'd . You have confuted your self . 2. But I assert , That them , tho Masculine , may refer to Nations , tho Neuter . For Instance , Let the Learned see Acts. 15. 17. Acts. 21. 25. and elsewhere . The Greek informs a School-boy the Reason hereof . 3. But suppose Disciples were understood , I have proved , That Infants may be Disciples , in answer to your first Argument , and shall yet more fully do it , when I take the Opponency . Anti-Paed . But , Mark 16. 16. Believers are the only Subjects of Baptism ; therefore Infants are not . P. Bapt. The Text says no such thing : And if it did , Infants may as well be Believers , imputatively in their Parents , as the Kohathites Infants keep the Charge of the Sanctuary , or Levi pay Tithes in Abraham , Num. 3. 28. Heb. 7. 9. Anti-P . I deny that the Parent 's Faith was ever imputed to the Child . P. Bapt. Parents Faith may be imputed to Infants , for their enjoying external Privileges , as well as the Parents coming Corporally , may be imputed to them for Christ's Blessing , Mat. 19. 14. Suffer little Children to come unto me , &c. when others ( probably Parents ) brought them . Yea , the Parents Faith also , we find imputed to Infants , Heb. 11. 29. compar'd with Exod. 14. 22. By Faith the Children of Israel , ( without Limitation ) being 600000 Men , besides Children , ( and many Thousand Children there must be ) passed through the Red Sea. All the Children of Israel , passed by Faith ; i. e. The Faith of Miracles ; and therefore Infants , their Parents Faith being imputed to them . Anti-P . But it might be Moses his Faith , not their own . P. Bapt. No , see Heb. 11. 27 , 28. Moses his Faith is expressed as distinct from theirs , just before ; and here theirs as distinct from his . Anti-P . But why may not the Parents Baptism be imputed to Infants , as well as their Faith ? P. Bapt. 1. For the same reason that the Baptism of the Israelitish Parents in the Cloud and in the Sea , was not imputed to their Infants ; All that were under the Cloud ( and therefore Infants ) were Baptized , 1 Cor. 10. 1 , 2. This was a Type of the Gospel-Baptism . 2. Because Infants are capable of Baptism , the Subject being therein Passive . But they are not capable of a Personal act of Faith ; if they were , it would be expected . But further ; You may as well conclude , that no Infant shall be Saved , because Believing goes before the word [ Saved ] , as that no Infant must be Baptized , because Believing goes before the word [ Baptized . ] But the weakness of this Argument , drawn from placing the words , I have shewn before . Anti-P . A Person already Taught , must profess his Faith before he be Baptized ; therefore an Infant that cannot profess his Faith , must not be Baptized . Says Philip to the Eunuch , Acts 8. 37. If thou believest with all , &c. P. Bapt. This Instance shews indeed , That an Adult Jewish Proselyte must confess his Faith before Baptism ; but neither this , nor any one word of God , doth shew , that Infants must be deny'd Baptism , because they cannot do what is required of Adult Persons . * This Eunuch was probably a Proselyte of the Covenant , and therefore a Member of the Jewish Church . The Infants of all such Proselytes ( if they had any ) were Church-Members with themselves . Now , must these poor Infants , immediately upon their Parents Faith and Baptism , be shut out of God's Church , of which they were Members before , because they make no profession of their Faith , which is impossible for Infants to do ? Anti-P . Arg 4. If the Apostles never did Baptize Infants , then the Baptism of Infants is not according to Christ's Commission . P ▪ Bapt. 1. I shall quickly shew , that the Scripture doth authorize the practice of Infant-Baptism , and thence 't will follow , that they did Baptize Infants ; and they might Baptize Thousands , tho the Scripture ( which contains not the Hundredth part of what they did ) doth not expresly tell us so . 2. But this Argument also will fall on your selves . Thus , the Scripture doth not tell us , that the Apostles did deny Baptism to any Christian's Infant , or administer it to any Adult Person descending from a Christian , ( tho from the death of Christ , to the death of St. Iohn , was near 60 Years ; in which time , Thousands of Christian Infants must become Adult , ) Therefore your Practice being such , is not according to Christ's Commission . 3. But we have some probable Instances of Baptizing Infants : Whole Housholds were Baptized . I only consider the Jailor , Acts 16. 33. He and all his were Baptized straitway . All his , upon his Believing . Anti-P . But all his House Believed . P. Bapt. The Original is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And he rejoiced in , with , or through all his House , he having believed in God. * Not a word of any believing but himself , yet he and all his are Baptized . Anti-P . But the Word was Preached to all that were in his House , which of necessity supposeth them able to hear . P. Bapt. 1. No more than those words , Mark 16. 15. Go Preach the Gospel to every Creature , supposeth Stones able to hear , because Stones are Creatures . All in one place , and Every in the other , is to be understood with limitation , according to the Capacity of the Subject . 2. But I add , it might be preached to some as included in their Parents . Pray give me the like probable Instance for your practice . Anti-P . Christ himself was the Son of a Believer , yet not Baptized till Adult . P. Bapt. But the Virgin Mary was a Jewish , not Christian Believer , in Christ's Infancy . The very first Commission for Christian Baptism , was not then given : Christ himself was born a Jew ; and we all assert , that Jews tho never so Pious , ought not to be Baptized , till they profess the Christian Faith ▪ Christ , as to the time of Baptism , was not imitable by us : If he were , then none , how Pious soever , must be Baptized till about Thirty ; nor Baptized at all , unless Circumcised at Eight days Old. Anti-P . You demand of us , a prohibition of Infant-Baptism ; I demand of you a Prohibition of Salt , Cream , Oil and Spittle , such as the Papists use . P. Bapt. When you can shew , that these are as plainly included in the word [ Baptize ] as Infants are in the word [ Nations ] we shall farther consider what you say . Now according to my promise , I consider the Doctor 's first Argument , which will fairly introduce the Opponency . Anti-P . Arg. 5. Christ hath no where required any of his Ministers to Baptize Infants , therefore the Baptism of Infants , is not according to his Commission . P. Bapt. I assert , Christ hath required his Ministers to Baptize the Infants of professed Christians . And now taking the Opponency , I Argue , from Mat. 28. 19 , 20. Teach all Nations , Baptizing , &c. Arg. 1. Those of Nations ought to be Baptized , that are not expresly or consequentially excluded by the word of God ; therefore the Infants of Professing Christians ought to be Baptized . You have not been able hitherto to prove them Excluded ; therefore my Argument stands good against you . Anti-P . What is not expresly commanded in an Institution , is consequentially forbidden . P. Bapt. 1. Then the Baptism of Adult Persons descending from Christians , not being expresly commanded , is consequentially forbidden . 2. I deny , That all things pertaining to an Ordinance , must be express'd in the Institution for that Ordinance . The Institution for the Passover doth not express the Cup , which yet was piously used by Christ himself , Luke 22. 17. because good Consequence did warrant it . Your selves acknowledge previous Examination and stated Prayer necessary to the right Administration of Baptism , and have recourse to good Consequence for your Warrant : Nay , Consequence it is that doth oblige you to Baptize an Adult Person ; you do not count these forbidden , because not express'd in the Institution , why then should you count Infant-Baptism forbidden , because not express'd , when we offer good Consequence for it . P. Bapt. Arg. 2. Some Infants are Members of the Gospel-Church Visible , therefore they ought to be Baptized . Anti-P . All Members of the Gospel-Church Visible , are made so by Baptism ; therefore , unless you will admit of Re-baptizing , they ought not to be Baptized . P. Bapt. Baptism is the solemn investing Sign ; the Infants of Believers , are Church-members before Baptism , but by Baptism , they are publickly owned as such . The Infants of the Iews , were Church-members before Circumcision : The Israelites while in the Wilderness , tho Uncircumcised , are called the Church , Acts 7. 38. Yet they must be recognized as such by Circumcision . A King is King before he is Crowned , but at Coronation , he is 〈◊〉 as such . Anti-P . The Pharisees were Church-member● , yet 〈◊〉 denies them Baptism ; therefore Church-membership gives no right to Baptism . P. Bapt. These were Members of the Jewish Church ▪ such , without credible profession of Faith and Repentance ▪ were not to be Baptized . But we speak of Members of the Christian Church . Anti-P . Infants are not Christian Church-members P. Bapt. I prove they are , from Mat. 19. 14. Suffer little Children to come unto me , for of such is the kingdom of Heaven . If by the Kingdom here , must be meant the Christian Church * Visible , then little Children must be part of it . Anti-P . I deny that the Christian Church Visible , is there meant . P. Bapt. If the Kingdom of Heaven here , signify neither the Laws nor Promises of the Gospel , nor the Graces , nor Heaven's Glory , then it must signify the Christian Church Visible . But it cannot signify either of the former ; therefore the last , i. e. The Christian Church Visible . Anti-P . It signifies the Kingdom of Glory . P. Bapt. Then it must either signify the Happiness , or Subjects of it . If the Happiness , then the words must run thus ; Of such little Children is the happiness of Heaven , which is Nonsense . If the Subjects , then the words must run thus ; Of such little Children , are the Subjects of the Kingdom of Glory . Which cannot be , because every Infant that goes to Heaven , immediately upon his Expiration , his Infancy is drop'd , and he enters perfect into Glory . [ Here the Anti-Pedo-Baptists had not a word to answer for a considerable time , tho the whole Company did earnestly wait for it : And they were provok'd to give it . ] At last , this Reply was given . Anti-P . This Text hath not a word of Baptism in it . P. Bapt. We before proved , That Members of the Christian Church have a right to Baptism , and now have proved . That Believers Infants are such Members . The Conclusion is easy ; therefore such Infants ought to be Baptized . Anti-P . When were any , who were Baptized in Infancy , Excommunicated upon their Apostacy , tho so many prove Wicked ? P. Bapt. We are not discoursing how Baptized Persons ought to be Managed , but who ought to be Baptized . Yet , to answer directly , As Infants grow up , their Infant State ceaseth , and so their Infant Church-membership with it : And if , when they become Adult , by vicious Practice they renounce Adult Church-membership , they are no more Church-Members than Excommunicated Persons : And such need no Excommunication . Anti P. If Infants without Understanding , may be Disciples by the Ministery of Men , the Beasts of the Field may . P. Bapt. I have shewn before , how Infants may be Disciples , and by the Ministery of Men , in answering your first Argument . Pray shew me how Beasts may ; Have Beasts the Seeds of Reason ? Are they capable to be Justified , Sanctified , Glorified ; nay , to keep the Charge of the Sanctuary ? Were they fit to be brought to Christ for his Blessing ? But I proceed further to prove them Disciples . Argum. 3. The Infants of Believers , are called Disciples , Acts 15. 10. Therefore they ought to be Baptized . Why tempt ye God to put a yoak upon the necks of the Disciples , &c. The Yoak was Circumcision : Upon Infants as well as others , according to Moses his Law v. 5. and Custom v. 1. * would they have put this Yoak ; therefore Infants , as well as others , are here called Disciples . Anti-ped . Infants cannot be meant , because those that ▪ are here called Disciples , are called Brethren , and such as are Taught . P. Bapt. And if Infants are Church-members , ( as I have proved ) they are Brethren , and may be taught in their Parents . But ( 2. ) I deny , that all who are here called Disciples , are called Brethren v. 1. or are said to be Taught . Those on whom the Yoak was like to be put , according to Moses his Law , v. 5. and Custom , v. 1. are here called Disciples . Now , you know Moses's Law and Custom , did require the Circumcising of Infants . Nay , this Custom , especially of Circumcising Infants , is expresly contended for by Judaizing Christians , Acts 21. 21. The word for Custom , is the same with that Acts 15. 1. Anti-P . But how do you know any Infants were among these ? P. Bapt. From v. 22 , 23. which tell us , That the Christians of Antioch , Syria , and Cilicia , ( and therefore a great number who must have Infants ) were concerned in this matter . Anti-P . But v. 9. They are said , to have their Hearts purified by Faith. P. Bapt. And cannot God give Infants the Seed of Faith , and purifie their Hearts by so doing ? May he not purge out old Principles by putting in new ? ( 2. ) But those v. 9. are the Gentiles of Caesarea , not those at Antioch , and therefore not the Disciples here meant , as the Context will shew . Anti-P . But Circumcision cannot be the Yoak here intended , because Infants did bear Circumcision ; but this neither they , nor their Fathers , were able to bear . P. Bapt. This Expression signifies no more , than that it was a very burdensome Yoak . Thus Prov. 30. 21. For three things the Earth is disquieted , and for four , which it cannot bear ; and yet you may see in the Context , That they are such as the Earth hath born to this day ; but it is burdened with them . So Prov. 18. 14. Anti-P . But Circumcision binds to keep the whole Law , therefore the whole Law is here intended . Pedo-Bapt . Then I am sure Circumcision , one of the prime and most painful parts of the Law , and the only Part particularly mention'd ▪ must be intended , and therefore Infants must be some of those Disciples on whom they would impose this Yoak . QUESTION II. Whether , according to our Lord's Commission , Baptism ought to be administred by Dipping , Plunging , Overwhelming only , and not otherwise ? Anti-P . I Affirm and offer this Argument : Christ hath appointed it so to be Administred only : Therefore it must . I prove this , first , from the signification of the word Baptize . Lexicographers , say , it signifies to Dip. P. Bapt. They say , it signifies also to Wash ; and this is the usual Scripture Sense of the word : And Scripture is its own best Expositor . Now , to say , it signifies to Dip in those Texts where the Ordinance is mentioned , and which are especially the Subject of our present Controversy , is but barely to Assert , and not to Prove the thing in Question . Therefore let us first go to those Places where the Word is mentioned , and the Ordinance not intended , and consider other Texts afterwards . Anti-P . I say , the Scripture Sense of the word is to Dip. P. Bapt. I have Seven Places at hand wherein the word is used , and the Ordinance not meant ; in none of which is Dipping necessarily included . ( 1. ) . Mark 7. 4. Except they Wash , ( Greek , be Baptized ) they eat not . Were they dip'd over Head and Ears when they did Eat ? No , they were zealous for the Traditions and Customs of their Elders , and therefore did imitate their two Great Prophets , Elijah , and Elisha . See 2 Kings 3. 11. It was Elisha's Custom , to pour water on the Hands of Elijah . Therefore , in all probability , they had Water poured on their Hands . And why may not a Person be Baptized with pouring Water on his Face , as well as with pouring Water on his Hands ? ( 2. ) In the same Verse , they hold the Washing ( Greek , Baptisms ) — of Tables , or Beds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Did they plunge their Tables or Beds into Water ? ( 3. ) v. 8. Washing ( Greek , Baptisms ) of Cups , i. e. from Ceremonial Pollution . Burial is not the thing here intended , but Washing . And Washing the Hands was commonly us'd to cleanse from Ceremonial Pollution : Therefore Pilate , in compliance with the Iews Custom , washeth his Hands , when he would declare himself pure from the Blood of Christ. ( 4. ) Luke 11. 38. The Pharisee wondred that Christ had not first Washed : Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was not first Baptized . Did he wonder , that Christ was not plunged over Head and Ears before Dinner ? The Greek word , to a Letter , is the same with that Mark 1. 9. And pray , why may it not signify applying a little Water , in Mark 1. 9. as well as in Luke 11. 38 ? ( 5. ) Heb. 9. 10. Diverse Washings : ( Greek , Baptisms . ) Such as those , Exod. 30. 19 , 20 , 21. Aaron and his Sons are bid to Wash ; i. e. Their Hands and Feet . Num. 19. from the 8th to the 19th . The word in the Original , signifies purely to Wash , yet th● Apostle calls these Baptisms . If washing the Hands or Feet be Baptism , why may not washing ▪ the Head ? ( 6. ) Baptized in the Cloud , and in the Sea , 1 Cor. 10. 2. Not Dipped , be sure , for they went through the Sea as on dry Ground . Is any dipp'd in the Sea , when he hath dry Land under him , and only the droppings of the Rain and Sea ▪ upon him . I must take ▪ liberty to dissent from the Reverend Author of the English Annotations , in this Matter ; I never heard , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did signify plunging under Water , unless the Water were applied , not by drops , but in a great quantity . ( 7. ) Acts 1. 5. I will Baptize you with the Holy Ghost , and with Fire . Is it proper to say , I will Dip you with the Holy Ghost and with Fire ? Anti-P . But Acts 2. beginning . The Holy Ghost came upon them , and there came a sound from Heaven as of a rushing mighty wind , and filled the house , &c. So that they were as in a Fish-pond , ( says Causabon ) overwhelmed with the Holy Ghost . P. Bapt. But it was the Sound that filled the House : The resemblance of the Holy Ghost , were the cloven Tongues of Fire , and certainly they could not be overwhelmed with these . And may not a Man be Baptized with Water , when poured on him , as well as with Fire , when descending only in Cloven-Tongues upon him . Here are seven Places , ( and more might be added ▪ ) where the word is used , and not one of them doth necessarily include Dipping . Anti-P . But it signifies to Dip , in Scripture : He that dippeth with me in the dish , Mat. 26. 23. P. Bapt. The word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : And pray remember , The Holy Ghost never expresseth the Ordinance by the word Bapto , but always by Baptizo . Anti-P . But in those Places where the Ordinance is mentioned , the word must signify to Dip ; as Mark 1. 9. Christ was Baptized of Iohn in Iordan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into Iordan . He could not be washed into Iordan ; therefore he must be Dipped . See various places , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies into , 1 Tim. 1. 15. Iohn 3. 17. Luke 4. 16. P. Bapt. I shewed before , That the Greek word there for Baptized , to a Letter , signifies in Luke 11. 38. Washing , and that when applied to the Hands only . And now , whereas you produce three Places , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies into , I can produce more than three times three , where it signifies in . See Mat. 2. 23. Mat. 10. 41. Mark 3 ▪ 16. Luke 11. 7. Mark 5. 34. &c. Therefore the words may ▪ be fairly render'd , He was Washed of John in Jordan . Anti-P . But compare with this , Mat. 3. 16. Christ , when he was Baptized , went up out of the Water ; therefore he must be Dipped . P. Bapt. The Greek Preposition for Out of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be render'd From : See Mat. 24. 31. Luke 1. 78. Mat. 12. 42. And those words , Mat. 3. 16. may be render'd , Christ went up from the Water . Now , I offer a fair Paraphrase of these Texts , consistent with our way . Iohn Preached in the Wilderness near Iordan ; Ierusalem and all Iudea came to him , and Christ among others . The Multitude being so great , he goes to Iordan ( as he did another time to Enon ) takes a step into the Water ; those that are Baptized , do the like , ( it being Refreshing rather than Afflicting in that hot Country . ) and there Iohn doth Baptize or Wash them , by pouring Water on them , and then they go up out of or from the Water , which alway runs in a lower Place . This is much more probable , than that Iohn or the Apostles , Acts 2. should Dip ( according to your way ) Hundreds , it may be Thousands in a day : That Person had need have Sinews of Brass , that could ( according to your Custom ) bear the weight of , lay down , and raise up so many in so little time : Besides his Limbs and Body must be soundly soak'd . I am sure the words will well bear our Sense . And Probability is much stronger on our side , than yours . Anti-P . But the Eunuch is a clear Instance for us , Acts 8. 38 , 39. They came to a certain Water , went both down into , and came up out of the Water . P. Bapt. This Instance doth you not the least Service . The Greek Prepositions for to , into , out of , may be render'd fairly ▪ By , To , From. And without the least Violence , the Text may be thus Translated . [ They came by a certain Water , and went both down to the Water , and came up from the Water . Anti-P . But could not Water be brought to them in the Chariot , if a little were sufficient ? P. Bapt. Do you think there was convenient room in the Chariot to place themselves in a praying Posture , or that they were so Irreligious , as not to Pray at all ? Anti-P . But Baptism doth represent a Burial , Rom. 6. 4. Col. 2. 12. Buried with him in Baptism , &c. Therefore it must be administred by Dipping . P. Bapt. It is one thing to be Buried with Christ in Baptism , and another for Baptism to represent a Burial . A Person is obliged in Baptism , to die and be buried with Christ , to Sin and the World ; but it 's not necessary that Baptism should represent these . In the Lord's - Supper we are obliged to this Burial ; Doth it therefore follow , that the Lord's - Supper must represent a Burial ? ( 2. ) But supposing , ( not granting ) that Baptism must represent a Burial , pouring Water on the Face , the most remarkable part of the Body , doth represent a Person 's being under Water , and raising him up ; represents the Resurrection . Anti-P . This is like burying with a Turf on the Head. P. Bapt. What then ? A Person may be Buried as well with a Turf on the Head , as * Feast abundantly at the Lord's - Supper , with a bit of Bread , and a sup of Wine ; a small quantity of the Element is sufficient for its Sacramental use . Anti-P . But let us keep strictly to the significancy of a Burial . P. Bapt. Then I am sure , the Baptized Person must not go into the Water to his Wast . Do dead Men walk into the Grave , half bury themselves , and wait for the Sexton to bury their Head and Shoulders ? Anti-P . But the whole Body is under Water , when a Person is Baptiz'd in our way . P. Bapt. But the Administrator dips but one half . And , Doth he speak Truth , when he tells the World , that Baptism is dipping the whole Body under Water , and that he doth , according to his sense of the Word , Baptize , i. e. dip the whole Body under Water , when he dips but one half ? And dare he to affix the Name of Father , Son , and Holy Ghost , to an Untruth ? Do you think , Iohn the Baptist and the Apostles , did so ? And if not , then you have not the least Precept or Example , for your Practice . Is our way attended with this Inconvenience ? But further , Baptism is designed to signify the pouring out of Christ's Blood , Spirit , and Blessing ; the application of this Blood , which is expressed by Sprinkling * to signify and excite to a submissive frame of Spirit . Is your way so well adapted to all these ends ? Can any be thrust into the Spirit or Blessing of Christ , or are Persons like to be so Composed ( supposing them Adult ) when striving for Life , especially in Frost and Snow , as when a little water only is poured on them ? Anti-P . But many Learned Paedo-Baptists acknowledge , that our way is most agreeable to Scripture . P. Bapt. 1. Will you stand by the Authority of these Men in other Matters ? If not ▪ why would you have us in this ? ( 2. ) Do any of these say , that to Wash , is not the New-Testament sense of the Word ? Or , Do they prove us in the Wrong ? We take not Men's Opinions upon Trust , but Tryal . ( 3. ) Who of those Authors have not adhered to that , Mat. 12. 7. I will have Mercy and not Sacrifice , to justify their Baptizing with a little Water in these cold Countries . ( 4. ) Will not the Opinion and Practice of your Brethren in Holland , argue as strongly against you , as the Opinion of these Men , had their Practice been Dipping also , do against us . ( 5. ) Will not the Opinion and Practice of so many Thousand Men , great for Learning and Piety , at this day , argue more strongly for us , than these Mens Opinion only , without their Practice , do against us . Anti-P . But all you can pretend to for your Way , is Probability ; it may be so , and it may not . P. Bapt. We acknowledge , The New-Testament hath not fixed the quantity of Water , and therefore we must have recourse to a Moral Precept , Mat. 12. 7. I will have Mercy , and not Sacrifice : And this carries us beyond Probability , even to a Certainty ; which is this ; That we must so Administer it as shall consist with the safety of the Subject . Christ , v. 2 , 3. justifies David's eating the Shew-Bread , from these words , tho a positive Ritual Law were therein broken . Then certainly Christ will justify the Practice of applying a little Water in these cold Countries , where Life might be endanger'd by Dipping , especially when neither Gospel Precept , nor Example , doth in the least oppose us . Nay , and knowing that Christ hath appointed for the strongest Christians , a Sacrament as pleasant as Eating and Drinking , we cannot imagin , that he would appoint one so very sharp , as Plunging in Frost and Snow , for the Weakest . I proceed to offer an Argument or two more . P. Bapt. I Argue from 1 Cor. 7. 14. Else were Children unclean , but now are they holy . Arg. The Infants of Believers , are Holy , therefore they have a right to Baptism . Anti-P . Legitimacy is there meant by Holiness , and therefore this doth not entitle them to Baptism . P. Bap. Legitimacy cannot descend from Believers , as Believers , but from Married 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 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 . Notes, typically marginal, from the original text Notes for div A31661-e290 * 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 . Notes for div A31661-e4290 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. Notes for div A31661-e6800 * Deut. 7. 6. * 1 Cor. 3. 17. * The great advantages of Infant Church-membership , see in our Account , p. 8.