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scripture_n	according_a	church_n	tradition_n	2,646	5	9.0706	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87687	Baptism without bason. Or, Plain Scripture-proof against infant-baptism, I. By way of answer to Mr. Baxter's arguments, and to the exercitations of Mr. Sidenham, teacher to a church a[t] Newcastle, concerning infants baptism: for which that their pretended consequences are from concessions not to be granted, and from Scriptures as mistaken, and absolutely wrested, is clearly discovered. With II. Several questions and answers, positively holding out the minde of Christ in baptizing of believers onely; and that the magistrates may be induced more and more to encourage the preaching thereof in publike. III. A declaration written to the election of grace, who for want of information are of contrary judgment. Written by William Kaye, minister of the Gospel at Stokesley.	Kaye, William.	1653 (1653)	Wing K32; Thomason E715_13; ESTC R207264	49,935	54

and baptism a seal of the new covenant in all which his errors and mistakes have been plainly discovered yet I would not have Mr. Sidenham or any of his judgement to think that I have denied him that which may be some have or he hath expected to have granted him as I should readily have done if it had been Gods truth in relation to the covenant whereof circumcision was the signe as though if Mr. Sidenhams and Mr. Baxters consequences were granted him he could thereby prove his infant-baptism for this I say that though he were certain that a Child were in the new covenant of the Gospel yet no visible fruit of holiness of profession of faith coversation and willing desire of baptism being made to appear secret things belonging unto God and we being commanded as any shall be discipled to baptize them it s not in Mr. Sidenham c. to gainsay Christs will and power to make the admission into the Church according as he fancieth by any pretended pretences consequences or precedents or to admit a Child or ignorant person not being by Christ tolerated seeing according to his own pretended light he did not regulate circumcision to a former administration neither is there any Scripture to prove that baptism succeedeth circumcision but both by command and example the Scripture doth prove the contrary therefore in the simplicity of the Gospel except Mr. S. will flee from Scripture and justifie the falling away from the faith so that in this point of Infant-baptism he should comply with the tradition of Popery he hath hitherto produced nothing to uphold his controversie in this great thing foundation and hinge which I have answered To proceed then Mr. S. p. 22. Infants if believers were never cast out of the visible Church of Christ of which they were once in Answ According to that maxime Omnis privatio implicat habitum you know that every dispossession implieth a possession Infants cannot therefore be cast out of the Church before he can prove them admitted and if Mr. S. or any man living can tell us by what visible administration Children were admitted visible Church-members before the time of Abraham or in the Gentiles Church or by what Scripture they are said to be admited members by cirumcision I shall admire him and them and acknowledge their discovery desiring him till then not to conclude that we do cast them out or deny them any thing that can be conscientiously granted them Mr. S. chap. 4. p. 30. In that Mr. Sidenham doth make a twofold distinction of being in covenant in relation to the election of grace and secondly to be in covenant in facie visibilis ecclesiae Answ To this I answer first that onely the elect are in covenant of saving faith which is called as he saith by Divines intentionally in covenant as God intending onely to save them I agree onely this may be observed 1. That the election of Grace is not by the Covenant whereof Circumcision is a signe 2. That if upon this account that is Predestination we should look on children then children of believers as well as believers Papists Turks and Infidels may be in the Election even before they be called and yet this will give no liberty to children until their secret election be made visibly appearing through a gracious call Act. 2.38 2. In that Mr. S. tells us that there is a being in Covenant in facie visibilis Ecclesiae in the face of a visible Church I confess that a visible Church should have a race so that they may see hear and speak with one another to yeeld up themselves to serve God with one consent Zeph. 3.9 but how he will make Infants in swadling-clouts such visible members I know not For want of such a face of the Church Mr. S. I suppose excludes Infants from the Lords Supper though he confesseth that thereby the Church is made one body pag. 169. and so doth the Apostle 1 Cor. 10.17 And I do absolutely deny that ever there was any such Covenant by vertue of which God said a childe should be counted a member of the visible Church Therefore Mr. S's Scriptures to prove that by Covenant children were brought into the Church are to be examined 1. As to that place Rom. 9.4 which Mr. S. produceth I answer that it onely holds forth the several priviledges belonging to the Jews but doth not hint so much as one word that by Circumcision children were brought in facie visibilis Ecclesiae or made members of the visible Church 2. To that place Deut. 29.10 12 13 14. I answer It is not at all proved that Circumcision did at all relate to Religion but that God said that he would make them a people as he promised Gen. 17.6 16. to make Abraham a father of many nations and so Sarah should be a mother of many nations as I have proved before of which Covenant Circumcision was the signe 3. To that place Joh. 15.2 and Job 1.11 I cannot see the least conjecture of a Covenant 4. To the last place Psal 50.5 Gather my saints together that is make a visible Church This I acknowledge but that any children were gathered the next words tell him who they be that God would have gathered even such as have made a covenant with sacrifice not such as are of the covenant whereof circumcision is but a signe but such as have made a covenant with me saith God in sacrifice so that we finde no shadow of proof in the places produced by M. S. that children are of the visible Church To another relation Mr. S. chap. 5. page 35. endeavours to open that place Acts 2.39 For the promise is made unto you and your children c. Answ In the pretended opening of which Scripture Mr. S. indeed hath so over-veyled the same and shut it up in Logical Distinctions Critical Questions and Wrested Applications that I may say of this Scripture as the parents said of their son It so clearly shineth that it is able to answer for it self These be the words Repent and be baptized every one of you in the name of the Lord Jesus Christ for the promise is made unto you and to your children and to all that are afar off even as many as the Lord our God shall call Now the promise here which Mr. S. omitted as the antecedent to be related was to receive the holy Ghost by such as did repent and were baptized and who are here said to repent to be baptized to receive the holy Ghost but such of them and of their children and them that are afar off and of their children with this restriction even to as many and no more then the Lord our God shall call So that here is a plain restriction and application to whom this promise is made even to as many as the Lord our God shall call And therefore no heart could desire a more full and plain expression of the minde of God And therefore Mr.

22.16 17 18. compared with Gal. 3.6 7 8 9. Rom. 4.12 16. Now that Abraham was a believer before Gen. 17. so that God did bless Abraham and that circumcision did seal his Faith he had though not as the Apostle saith by circumcision Rom. 4.11 I do grant but that God gave Abraham in circumcision more then Abraham begged of God Gen. 15.3 48. or that God did give Abraham more then an inheritance of which circumcision was a token Gen. 17.4 11. this I defend and that therefore circumcision was not an administration to make Church-members I desire this being so much mistaken to produce these reasons to the contrary 1. Because they did not circumcise in the Temple or by a Priest but a woman Exod. 4.25 and others did circumcise Josh 5.3 2. A stranger by circumcision was not said to be of the Church but as one of the Nation Exod. 12.48 and if any refused to be circumcised they were not to be excommunicated out of the Church but to be cut off out of the Nation Gen. 17.14 and that the Church is not the Nation Reason the seventh proves 3. The Female was not circumcised and yet Hanna and other Women were of the Church and if in the Man the Woman might be admitted into the Church why might not the Woman in the Man be baptized and receive the Lords Supper since they would have baptism to succeed circumcision 4. Because God said that the Covenant of which circumcision was a signe Gen. 17.11 was a covenant in the flesh Gen. 17.13 and God did never promise more then a temporall inheritance in that covenant Gen. 15.3.18 compared with Gen. 17.3 4 5 8. 5. In the case of Dinah marrying with Sichem all that was desired of him was this that they should be one people if Sichem c. would be circumcised which was done without any change of religion Gen. 34.22 24. and though it might be supposed as we do with our children they would endeavour to learn them and make them submit to their Religion yet all this endeavouring like the paines that we take in the nurture and admonition of our Children did not admit or make them visible Church-members but onely made preparation for their admission as the next reason will fully clear it 6. Because to the Jews God said Gather my Saints together unto me those that have made a covenant with me by sacifice Psal 50.5 and Zeph. 3.9 it s prophesied both of Jews and Christians that they should serve God with one consent Therefore Children not sacrificing whereby there might be a visible appearance of Faith and Repentance and they not being willing or knowing to serve God with one consent could not be of the visible gathered Church or they were not visible Church-members for to make a visible Church member there must be something appearing in the party that is to be admitted so as to give his consent but in a Child we have or see nothing that represents the face of a Church-member 7. Children by circumcision were not made Church-members because after they had been circumcised they were presented unto the Lord in the Temple and our Saviour did no more for them when they were brought unto him then bless them by praying for them Mat. 19. 8. God was said to have a Church in the Wilderness Act. 7.38 and yet for forty yeers together they were not circumcised and therefore circumcision made not a Church if baptism as Mr. Sidenham saith doth not make one for so he saith pag. 166. Baptisme doth not forme a Church 9. Because the Gentiles had a Church as Mr. Baxter hath notably proved by Job c. and Abraham was of the Church before and yet the Gentiles were never circumcised and Abraham had not been circumcised but that God made circumcision a signe of the covenant which was to give him a seed by Sarah and to make him a Father and Sarah a Mother of divers Nations Gen. 17.6 16. for as all Nations whether Jews or Gentiles are blessed in Abraham this was not by circumcision but by oath and promise made to Abraham Gen. 22. ●6 17 18. as the Apostle Gal. 3.9 compared with Heb. 6.13 14. fully declareth and therefore we do not look at circumcision that it did admit unto the Church or that baptism should succeed it circumcision relating to temporal promises 10. Because these words in the covenant whereof circumcision is a signe I will be thy God and o thy seed after thee were onely spoken of God that he might manifest himself to be a God in providence to make his temporal promise good to Abraham and such strangers that should sojourne with him God excepting against none in circumcision as he doth in point of salvation and therefore God expresly declared his meaning that in respect of the covenant whereof circumcision was a signe he was their God to make good his promise to give them the Land of Canaan Levit. 26.44 45. and in that he condemned and tooke away this circumcision making a new covenant not according to the old covenant declares that the old covenant had no spiritual promises Heb. 8.6 7 8 9. 11. That Mr. Sidenham and Mr. Baxter making circumcision to bring Children into the Church is but from their own wrested consequences for there is no such Scripture that saith Circumcision makes a Child a member of the Church neither is there any Scripture that can prove circumcision a covenant of pure grace or that baptism doth succeed it upon which they ground their conclusion or consequence 12. If baptism should succeed circumcision then it could not be said that baptism is the like figure of Noahs Ark 1 Pet. 1.21 in which there was no Children nor did any enter into it but such as believed the word preached unto them 13. They were debtors to the Law not by covenant or contract the Law being made four hundred and forty yeers after circumcision Gal. 3.17 and therefore they were debtors to the Law by consequence as a thing that followed and was after imposed upon the people so that they were not circumcised upon that account 14. They were twice circumcised The first time in token they should inherit the promised Land And the second time as being come to possess it Joshua 5.2 therefore circumcision did not make them Church-members The great thing then which Mr. Sidenham pag. 9. speaketh of in this controversie the nature of the covenant being fully and plainly discovered it s too apparent that he hath been too much discipled by the Jewish rabbies in making the Covenant by their traditions and doctrine greater then ever God intended it whereby the promise and oath God made to Abraham whereby he is the Father of the faithful hath been over-looked Therefore Mr. Sidenham failing to make good his hinge and maine weight in thinking to make all promises to Abraham as Father to the faithful to be held out in circumcision and that it was a seal of the covenant

S. hath not opened but shut up or turned the stream of those gracious expressions of Scripture And yet upon conclusion after a great deal of discourse this chapter consisting of almost a sheet of paper he concludes that however this Scripture holds forth the promise of believers of the Gospel both Jews and Gentiles and their children which is true if the last words wherein all the main business depends be applied whereby we may see to whom this promise is made even to as many as the Lord our God shall call Mr. S. chap. 6. pag. 45. having hitherto endeavoured to plead his own cause by the strongest Arguments which by consequence he could produce now endeavouring to throw down our foundation in this sixth chapter he tells us that our great plea from Mat. 3.8 9. is made vain These be Mr. S's words That we may still take off the Objections let us view that place so much stood on Matth. 3.8 9. When John saw many of the Pharisees and Sadduces come to his Baptism he sayth O generation of vipers who hath forewarned you to flee from the wrath to come Bring forth fruits meet for repentance And think not to say that you have Abraham to your father for I say that God is able of these stones to raise up children unto Abraham From this text they gather The pretence of being Abrahams children could not give them a right to Baptism And if John denyed Abraham's seed upon that account much more would he the adopted children That this is no such ominous place against Infant-baptism consider who they were he spake unto the Pharisees and Sadduces men of age and degenerate from Abrahams faith persons that lived in their own works and righteousness therefore he calls them a generation of vipers which was not as they were Abrahams children but as they walked not in Abrahams steps and were quite degenerate Answ To which I answer that the plea is not vain as Mr. S. in the contents of his chapter pretendeth that is by us made from Matth. 3.8 9. though to obscure the light that therein shineth or for Mr. S. to light his candle or gloss or interpretation to darken the sun-light of express Scripture is labour in vain in that 1. I say that Matth. 3.8 9. in the general is directly against Infant-baptism in that none but such as have faith and repentance must think to be baptized is as clear a place as can be desired or pleaded for 2. That the pretence or consequence from Circumcision from this of Mat. 3.8 9. Think not to say you have Abraham to your father is also condemned it appears that John did not judge them to have any benefit or priviledge as being Abrahams seed according to the Law Rom. 4.16 whereby Abraham was their father by circumcision Gen. 17.5 16. And therefore John apprehending the Pharisees and Sadduces as Mr. S. c. do to stile themselves through this pretended priviledge from Abraham without looking home for faith and repentance which every childe of Abraham should have which calls Abraham father by faith as onely they that believe ought to do Gal. 3.7 therefore to undeceive the Pharisees and Sadduces and to unbottom them and to throw down their sandy foundation that John in the simplicity of the Gospel might be downright with them though it 's true that Mr. S. sayth that he did not call them a generation of vipers as they were Abrahams seed yet that they might not through fleshly confidence make their plea or rest upon this account that they might be baptized being but Abrahams seed according to Law and not by faith he tells them to undeceive them saying Think not to say that you have Abraham to your father as that you should think upon this account that I should baptize you therefore John without as much as taking notice which he would have done if there had been cause of any legal priviledge they had by Abraham to plead for Baptism onely exhorts them to faith and repentance by which they are the children of Abraham by faith Rom. 4.12 16. Gal. 3.7 which John makes the ground of his admittance unto Baptism unto which Gospel-ordinance none but a taught disciple by the express and plain words of Christ ought to be admitted And therefore our plea that the pretence of being Abrahams children by Law or Circumcision could not give a right to Baptism as hath been before often proved is very warrantable so that John did not desire to dispossess them or question them as the Legal seed or children of Abraham but onely let them know that they ought not to have so much as a thought to get Baptism though they should think to say We have Abraham to our father which in other respects it was both lawful for them to think profess and affirm that they were Abrahams children according to the Law but yet not to plead it as a consequence for Baptism much less for their childrens And but that I strive not to take advantage upon every occasion it 's an easie thing to prove by the words of Christ in that he did approve of the Pharisees to sit in Moses chayr and of their doctrine and ●n that they as the word Pharisee signifieth did expound the Scripture and that the Sadduces were strict living men that gave much to the poor though they admitting of nothing but the letter of the Scripture denyed the resurrection yet as Authors testifie they were the best of the Jewish Church and did uphold circumcision though as many that pretend to the Church they stood for traditions and had their failings and through unbelief in Christ were a generation of vipers yet that they were quite cut off and degenerated from Abrahams seed by the Law he cannot prove as may appear by Christ Joh. 8.37 39. And therefore John not approving of them upon this account as being Abraham's seed according to the Law makes it clear that John did object both against them for their evil lives and for pretending that they should have Baptism from the pretence that Abraham is their father according to the Law as before said Therefore we stand to our plea that Matth. 3.8 9. is not onely against Infants baptism in the general but also against the very consequence which from Circumcision whereby Abraham is a father according to the Law is pretended to uphold the same And therefore children were not baptized by John as though as Mr. S. sayth p. 47. they were neglected by John as though he could not have got time to attend to baptize them but John did not baptize them because they were not Abraham's seed according to the faith Rom. 4.12 16. Gal. 3.7 9. that is they were not actually believers otherwise John would not have been guilty of such partiality and injustice for John refused none but such and all such whatsoever as in whom there was not the appearance of the fruits of faith and repentance Acts 15.1 2 3 4.

stand with the honour of the Magistrate to countenance the professors of this doctrine Answ In that for divers yeers we have experienced that the Lord is * Isai 1.26 fulfilling of his prophecie to send Magistrates to take away the dross and tin and to restore the * Dan. 7.25 dominion of the Saints in the enjoyment of their Laws and Languages which were taken from them by the fourth Beast or last Monarchy Rev. 17.1 14. and that they are the Lamb's souldiers that shall pour out the seventh Vial that as former Monarchs brought in smoak or darkness into the Temple so Gospel-Magistrates by their approbation of publike shining lights shall be glorious instruments to restore again the light into the Temple or publike Meeting-place for Gods Worship And in that the Magistrates have also according to their duty so far opposed visibly appearing * 1 Tim. 1.9 unsound doctrine having put their hand to Gods Plough in cutting down the Episcopal tree and in abolishing the Service book it must needs be then their honour crown and glory so to finish the good work begun so that Parochial sprinkling the root of the Episcopal tree having its life and moisture in the old Service-book which is abolished may not in this great light of the Gospel be replanted or so suffered to take root again so as to shoot out more wilde olive-branches or sons of opposition under which the most ignorant and Popish party are still nourished or so to favour it as not to suffer the Gospel-Ordinance to grow beside it Quest 23. But is it consisting with the peace of this Nation so many opposing and being disaffected to this doctrine for the Magistrate to tolerate it in publike Answ As no Ordinances the fruits of faith are to be forced so there is little appearance of God in them or they are not at all considerable that being not forced to this doctrine become the troubled sea to be offended with such Saints that receive this Gospel-Truth that is preached unto them and that the peace by any such shall be disturbed or broken the Lord which hath so promised his presence hath so blessed these and other Saints in procuring the peace of this Nation that the Saints of Gathered Churches are ready to sacrifice their lives to maintain the peace of the Nation under the present Government And therefore the Magistrate may expect in the promised presence of Christ to this Way really submitted unto the blessing of God unto themselves and the establishing of the Peace and Righteousness of the Nation A Declaration to the Election of Grace who for want of information are either ignorant of or enemies unto the Gospel-Ordinance of Baptizing of BELIEVERS onely Dearly beloved in the Lord WHen the falling away from the faith which was foretold by the * ● Thes 2. Apostle was fulfilled the man of sin as it is said or popish Antichrist did not onely sit in the temple of God opposing himself above all that is called God or is worshipped but as foretold he brought the smoak of ignorance strong delusions into the Temple and though he pretends infallibility yet Satan like that abode not in the truth he cannot receiv the love of the truth And therfore the Master-peice or great design of the man of sin was and yet is to endeavor by lying wonders all deceivableness to corrupt all the Ordinances or commands of Christ and his Apostles The Pope or Antichrist did corrupt all the Ordinances but especially Baptism And therefore though Antichrist had a great designe against fasting which he hath perverted and corrupted in respect of set daies and ordering a white meal or to eat and drink when they fast as prayer by him is also corrupted and perverted in the Popish use of ungodly forms pictures and invocation of Saints and Angels singing with an unknown voice as he hath also made the Lords day of no effect by sporting and playing and the observation of holy daies and though he hath blasphemed the doctrine and deprived the people of the cup of the Lord in the Ordinance of the Lords Supper and hath totally perverted the gathering and government of the Churches of Christ as far as his persecuting power extendeth yet in all these he hath no such malicious designe as in the perverting of the Gospel-Ordinance of baptizing of believers onely And yet behold the power of God how by weak and contemptible means the Son of God is manifest that he might destroy the works of the Devil in that though Infants sprinkling past the muster of a notable outward reformation and was almost endenized into the profession of some Saints and that great Champions threw down the Gantlet of Arguments to fight with the Weapons of consequences traditions to defend the same yet behold the Lord makes the flock or common people to see the truth when almost all publick teachers were overvailed and could not burst thorow the cloud of delusion until at last the Lord saw his time to trouble thereby make the discovery of his light unto the publick Ministry by calling some of them to trim up their lamps that they may shine in the discovery of the mind of Christ in baptizing of beleivers onely Do not then question why not before now you are called to witness your profession the Kingdom of Heaven is not got by observation What are we that we should withstand God or hate to be reformed Arise why sleep ye the light shineth the Bridegroom calleth search the Scriptures and try whether it be of God or no. Do not overlook Christ in the Manger the Star shines let us with the wise men worship and present our selves unto him unto whom it doth direct us What is the Egypt Reed of humane Tradition or obstinate resolution that you should rely upon or do you fear to be put out of the Synagogue Is not the Rigteous as bold as a Lion Great indeed is Diana of the Ephesians great is the power of the Prince of darkness but greater is the truth of God and his light which is able to dispel the darkness both of Pope and people Did not the truth alwaies when it was revealed and think you it shall not now as well as ever if God intend mercy to England c. marvailously prevail Did not the Doctrine of Baptism cause the Pharisees and people yea the whole election of grace to follow John into the Wilderness And did not those that were bewitched with Simons Sorceries when they beleived Philip concerning the Kingdom of Heaven and the Lord Jesus become baptized both men and women Shall not then if Christ be fully preached indeed overturn overturn your parochiall legal worldly union and gather the election of grace out of every parish to be members of the church of Christ your Saviour You know or may come to experience the truth thereof that his people shall be willing in the day of his power his