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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

from free grace pretended is most full of darkness And if free grace had been a ground of baptism man could not have been the judge And that God doth require man to do nothing ignorantly or doubting and therefore hath expresly commanded though hypocrites may falsly pretend to submit unto the Rule and in admitting them upon that account man is no offender who we shall baptize even every one that is discipled by teaching And therefore we leaving to act upon the pretence of the Covenant of Free-grace we do not deny children any outward warrantable priviledge that was granted them before Abraham's days in his days or ever was done by Christ or his Apostles in presenting them to God in praying for a blessing for them and to bring them up in the nurture and admonition of the Lord that as soon as ever this secret will of God in his free grace shall be revealed They may according to the command and example of Christ and all his Churches pass the Gospel-Ordinance of Baptism QUESTIONS and ANSWERS concerning the baptizing of Believers onely the manner of the administration of the Ordinance with the reasons that may induce the Magistrate to encourage the preaching thereof in Publike Question 1. WHether is Baptism a Gospel-Ordinance Answer In that ‖ Mat. 28.19 Christ himself is the author of it and did after his † Mat. 28.7 16. resurrection from the dead immediately command it and that all the Saints upon their profession of saith were accordingly baptized Therefore Baptism doth appear to be a Gospel-Ordinance Quest 2. Whether may baptism be called a Seal Answ In that man is judge of baptism and that it is against the wisdom and truth of God to seal to a blank or * Rom. 7.4 5. uncertain condition therefore baptism is no Seal though commonly so called Quest 3. What do you call Baptism if it be not a Seal Answ Baptism is a ‖ Heb. 6.1 2. principle of the foundation of the doctrine of Christ a Gospel-Ordinance the † 1 Pet. 3.21 answer of a good conscience towards God and man and a † 1 Pet. 3.21 figure of salvation Quest 4. What is the end for which baptism was ordained Answ In that Christ commanded to * Mar. 16.15 preach the Gospel to every creature and yet onely to baptize such as are ‖ Mat. 28.19 discipled or are taught the word of God or believed it doth therefore clearly appear that God in Christ did ordain Baptism to this end that Christ might * 2 Cor. 6.16 separate the election of grace by ‖ Mat. 28.19 calling them out of the world into the † Acts 9.19 27. fellowship of the Church and to unite all so called in the profession of saith in their baptism and * Act 9.39 breaking of bread in which they communicate Quest 5. How can you prove that by these words of Christ Go and preach the Gospel to every creature Go and make disciples and baptize them He that believeth and is baptized shall be saved is so to be interpreted * Acts 2.41 compared with 46 47. that none but those that believe are to be baptized Answ Because the Apostles and Church of Christ did thus understand them as by their doctrine and practice doth appear Quest 6. Where have the Apostles taught that none but those that hear and believe should be baptized Answ In that the Apostles have taught that those that are baptized ought to * Acts 2.38 repent be ‖ Act. 2.39 Rev. 18.4 called out of the world have the † 1 Pet. 3.21 answer of a good conscience towards God and man and have declared that * Act. 8.37 unfaithfulness hinders baptism therefore by their doctrine it doth appear that none but such as hear and believe should be baptized Quest 7. And did the Apostles onely baptize believers Answ Yes verily they onely baptized visible professors as when they ‖ Act. 8.12 believed Philip preaching the things concerning the kingdom of God and the Lord Jesus they were baptized both men and women and when † Act. 10 2 44 48. housholds were baptized the Scripture doth declare that they all † Act. 10 2 44 48. feared God received the † Act. 10 2 44 48. holy Ghost * 1 Cor. 1.16 with chap. 16.15 gave themselves to the ministery of the Word of God † Act. 26 32 34. heard the word of God † Act. 26 32 34. rejoyced in God and † Act. 26 32 34. believed Qu. 8. If this be so then neither children nor unbelievers ought be baptized Answ It 's true indeed for as in Circumcision when the male was onely named the female was excluded so when Christ onely ordained that those that hear and believe should be baptized unbelievers and children must needs be excluded Quest 9. How comes it then to pass that this doctrine of baptism hath not been before revealed Answ Though the doctrine of baptism hath been always professed yet it hath not been generally received for these reasons 1. Because there was ‖ 2 Thess 2.1 2 3. a falling away from the faith whereby all the Ordinances of Christ were perverted and corrupted by the † Rev. 15.8 smoak which was to continue till the Lamb's souldiers should procure the free course of the Gospel 2. The tayl of the beast is to strike down the * Rev. 12.4 third part of the stars even learned men c. not under the powerful means of information which shall walk under the sparkles of their own Consequences 3. Because that though Antichrist before these times hath been revealed as opposing the person and merits of Christ yet the Ordinances are but beginning to be cleared in discovery whereof the Church begins to be restored to the purity of the primitive time of Christ and his Apostles 4. In such a case as this where things are admitted as Infant-baptism being the religion men were brought up in though godly yet it is not questioned till men be put upon it or otherwise by God extraordinarily called for which cause Infant-baptism hath not been much questioned Quest 10. What will become of all the world the unbelievers and children if they be not baptized Answ Christ must be preached to all the ‖ Mark 16.15 Gal. 6.6 world to every Parish even to capable children and unbelievers c. And as they shall have an ear to hear and be † Rev. 18.4 called out of Babylon they ought to be baptized and receive the * Act. 2.42 Lords supper with the gathered Churches of believers Quest 11. How shall we be able to judge believers Answ By the ‖ Joh. 15.8 Mat. 5.16 fruits of their profession or holy conversation and in that they are willing to be united unto and † 1 Joh. 3.14 love the Saints and submit unto the * Mat. 18.17 Act. 2.41 government of Christ under the Gospel Quest 12. But

may not unbelievers like Simon Magus come to be baptized Answ Yes a garden may have weeds and ‖ Mat. 13. tares may be sown with the good seed yet as the Church is to † 1 Cor. 6.2 3 4. judge of her members to receive them into communion so hath the Church power to exclude them also out of her communion Quest What is the way of the administration of baptism Answ The Christian disciple that is to be baptized must * Luk. 3.21 Mat. 3.15 Christ-like upon the profession of faith and obedience descend to be ‖ Rom. 6.4 covered or buried in water † Act. 12.16 comp with Luk. 3.21 calling upon the Name of the Lord being baptized in the Name of the Father Son and holy Ghost which being done those Christians which are baptized are as brethren to be received by the * Act. 9 26 Church by the ‖ Gal. 3.9 right hand of fellowship Quest 14. But may not sprinkling of water suffice in baptism Answ No there can be no baptism in sprinkling or partial dipping for in sprinkling the right use of water is as much perverted as when † 1 Sam. 15.15 Saul spared part of the sheep though he intended them for Gods service And besides in the * Rom. 6.4 burying of the whole body in water the mystery of being buried with Christ unto his death and the raising out of the water to be conformable to the resurrection of Christ is not onely revealed but in the baptized humbling of themselves prostrated Abraham like before God in the lowest element there is a submission to the acknowledgement of the profession of Christ in the Gospel which cannot be done or demonstrated in sprinkling which neither sense reason Scripture nor any Author profane or divine can judge to be baptism Quest 15. Whether is it not then a sin to baptize Infants Answ That we may judge no man but by visible appearance it 's without controversie that they which baptize the children of all the Parish or other mens Parishes without exception sin against the light of their own pretended consequences Quest 16. But may not God accept of the good meaning and intention of man though the rule or command be not altogether observed Answ In the sprinkling of an Infant there is nothing at all either in the taught disciple that ought to be baptized or of the use of water in baptism And therefore intend or imagine what we please the Ordinance is so totally perverted that after information I do not know how the Lord can be said to ‖ Acts 17.30 wink at such ignorance Quest 17. Whether is the childe damned if it die unbaptized Answ It is not in man to judge that any childe that dieth is either saved or damned † Deut. 29.29 secret things belong unto God and if in Gods election it be saved want of baptism cannot hinder nor the pretended enjoyment thereof alter the decree of Gods Predestination Quest 18. But may not consequences be admitted to prove Infants baptism Answ In such a case as this of Baptism where there is as Quest 5 6 7. hath been proved an express command and example to the contrary Consequences cannot be admitted of lest we should * Rom. 9.20 reason against God and resist his commandment Quest 19. Wherein do we resist or reason against the command of Christ in Infant-sprinkling Answ In baptizing of an Infant when we are commanded to baptize a taught disciple 1. We bring the wisdom of Christ in question as though he should forget to except against a childe by name having in the taught disciple already excepted against both the ignorant and infants as in wisdom God in onely commanding the male to be circumcised the female though not otherwise excepted against was expresly excluded Again when Christ saith Baptize a taught disciple for us by consequence to interpret this command to belong to sucking children is to make Christ guilty of an implicite contradiction or to deny confound gainsay or confute himself as to say A wise fool Therefore no Consequences whereby we would uphold Infant-sprinkling ought in contradiction to Christs command be at all pretended but as Christians in this Ordinance of baptism we must have the faith of Abraham or believe according to the example of Abraham to submit to Christs express * Mat. 28.19 Mark 16.15 Mat. 3.15 command as hath been declared without any reasoning to the contrary Quest 20. Why do men then usually for the most part rage against the baptizing of believers onely seeing it is according to the express command and example of Christ and his Apostles Answ Because the election of grace before through powerful information they have the means of seeing oppose the Truth of which they are ignorant 2. The world which is the multitude of unbelievers neither will nor can acknowledge to receive any * Joh. 17. truth which doth sanctifie but as it is commanded by Law or acknowledged by custom 3. The baptism of believers onely is such a strict way or profession of godliness that the generality do rage against it so that the Papists and most licentious cannot endure to profess it Quest 21. But may not the Magistrate stint or limit the publike Preachers to observe an Uniformity and suppress this doctrine of Baptism as being against the tradition and present practice of the Church of England Answ All formerly-received Doctrinal Truths and Traditions of the Churches ought not as a Foundation which is Christ in his Word be so peremptorily and forcibly enjoyned as that the authority and truth thereof may not be questioned or upon a true and full discovery thereof be altered or reformed seeing to limit and force publike Uniformity so that none may buy or sell without that mark was and is the designe of Antichrist whereby he tyrannized over the Saints and their most glorious lights were put under a bushel Therefore all private and publike Preachers c. are to be * 2 Thes 3.14 2 Cor. 10.14 limited onely to the Word of God and not otherwise And therefore if the Lord shall be pleased to reveal himself to any publike Teacher more and more to pull off the veil from off the Word and to bless his endeavours in calling the Election of grace out of Babylon this work of grace as it shall appear in any Parish is to be owned and encouraged provided that the Word be not so wrested or pretended to be interpreted as may deny the Fundamental Truth which Christ after his resurrection did immediately command to be preached to all Nations that is to say to teach and baptize them in the Name of the Father Son and holy Ghost and to observe all things whatsoever he hath commanded with belief of his * Mat. 2● 19 20. presence to this way and faithfulness to make good all other his promises the inheritance and priviledges of all faithful Christians Quest 22. But may it