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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76800	The storming of Antichrist, in his two last and strongest garrisons; of compulsion of conscience, and infants babptisme [sic]. Wherein is set down a way and manner for cburch [sic] constitution; together with markes to know right constituted churches, from all other societies in the world. Also the cruelty inequality and injustice of compulsion for conscience, by 29. arguments is opened; with an answer to 26. objections brought for the same. Also 12. arguments against the baptizing of infants; with an answer to 26. objections brought for the same. Wherein is displayed to the view of all, from the testimonies of Scriptures, Fathers, councels; the mischiefs, uncertainties, novelties, and absudities [sic] that do attend the same. Wherein is answered the most valid arguments brought by St. Martiall, in his sermon preached in the Abbey Church at Westminister, for the defence hereof. With an answer to Mr. Blake his arguments, in his book cald Birth-priviledge; and to the arguments of divers others. As also a catechisme, wherein is cleerely opened the doctrine of baptisme, together with a resolution of divers questions and cases of conscience, about baptisme. Written by Ch. Blackwood, out of his earnest desire he hath to a thorow reformation, having formerly seen the mischiefs of half reformations.	Blackwood, Christopher.	1644 (1644)	Wing B3103; Thomason E22_15; ESTC R7842	101,204	126

that it may be signified and sealed unto them that are baptised that they are taken into the communion of the covenant of grace planted in Christ and his misticall body justified of God for the blood of Christ powred out for us and ● generated by the spirit of Christ and likewise we are bound to worship him in faith and a good conscience and to call upon this God the Father Son c. ●oc 47. ●g 6●7 Bucan saith Baptisme is a seal of the righteousnesse of saith that is of our incorporation with Christ of remission of sins of giving the Holy Ghost and regeneration whereby we are sealed unto Christ incorporated and buried with Christ and die unto sin by the power of the death of Christ and rise to newnesse of life Or it is a mutuall obligation of God testifying that he receives the person baptised into favour and of the person baptised giving his faith to God that he will worship him rightly ●g 612. ●p 81 of ●aptisme Greenham saith Baptisme is a pledge of our washing in Christs blood Acts 2.39 of our justification Gal. 27. of our ingrafting into Christs body Ephes 4.16 of our dying to sin Rom. 6.3 of our resurrection 1 Cor. 15.29 of our unitie of spirit with our brethren ●ontr 12. ●est 1. Willet Synepsis saith we define Baptisme a signe or s●al of regeneration whereby we are assured that as verily by saith in the blood of Christ we are cleansed from sins as our bodies are washed with water in the name of the Father And a little after he saith It is the proper act of faith to regenerate us not of Baptisme the use and end whereof is to strengthen and increase our faith ●oc com ●g 614. Mu●culus saith Baptisme is a Sacrament of regeneration purgation or if you will of washing imitation sanctification and incorporation whereby we repenting and professing faith and Christs religion that being washed from our sins we may walk in newnesse of life are incorporated and sealed to Christ and his church ● 2. Trelcatius saith the primary end of Baptisme is to signifie seal and show Sacramentally the forgivenesse of sins benefit of regeneration and union with Christ I might heap up many assertions of Divines like these alledged but these are enough to show how the practicals jar with these assertions laid down and how unsound divers of them are if affirmed of infants 9 Infants Baptisme produces many absurdities 1 It puts an infant in a state of grace and remission of sins M.F.C. i● his Book of K Iesu p. 5 6 7 8 before calling 2 It makes them visible members of Christs church before calling contrary to 1 Cor. 1.2 3 It upholds a nationall church as Circumcision did the nationall church is but one candlestick the particular churches are seven candlesticks Apoc. 1. 20 4 It intayles grace to generation not to regeneration contrary to Joh. 3.5 6. 5 It goes quite contrary to Christs order who first bids make disciples and then baptise after haec ille 6 Hereby the carnall seed is taken and acknowledged to be the spirituall seed of Abram 7 Whereas the Scripture requires onely persons to be baptised who gladly receive the word Acts 2.41 and desire baptisme Acts 8.36 by this infant baptisme all are compelled they and their children to be made Christians whether they will or no. 8 Christ did never ordain the Sacrament of Baptisme any way to concurre towards grace but as it workes in by and upon the understanding for if we go any other way we must say the Sacrament of Baptisme confers faith then is it an absurditie to dispense it where there is no understanding to conceive the history or mystery thereof 10 Infants Baptisme is a foundation for the Arminians to maintain Ane Sy●alia de pe●●ever ●anctor cap. 11. falling from grace If infants be baptised because they are in covenant with God then it seems they after proving wicked are faln away This Argument was urged by the Remonstrants which Doctor Ames was forced to slight because he could not answer 11 Many by infants Baptisme are received into communion of Baptisme who are excluded from the communion in the Lords Supper whereas the communion in both is one and the same which I prove by four reasons 1 One and the same thing is signified and sealed both in Baptisme and the Supper that is to say our partaking in the death and resurrection of Christ therefore the communion is the same 2 The same preparations that are required for a right receiving the Lords Supper are required for a right receiving of Baptisme and the qualifications which doth exclude from the one doth also exclude from the other For example faith and repentance qualifies for the Supper so for Baptisme nay there are plainer places to prove the necessitie of these requisites in Baptisme then in the supper Ex Gr. For repentance a preparation to Baptisme we see Acts 2.37.38.41 Repent and be baptised and they that gladly received the Word were baptised Math. 3 6. They were baptised of Iohn in Iordan confessing their sins hence B●ptisme is called the baptisme of Repentance Luk. 3.3 Because it was administred onely to penitent persons See Mark 4. Acts 13.24 Luk 3.3 How Iohn preached the baptisme of repentance so faith is another prec●ding requisite to baptisme we see Mark 16.16 Whosoever beleev●th and is baptised Acts 8.12 When the Samaritans beleeved Philip they were baptised Acts 8.37 If thou beleevest it is lawfull Acts 10.47 Can any one forbid water that these sh●uld not be baptised that have received the Holy Ghost as well as we Now for preceding requisites to the Supper we see 1 Cor 11.27.29 He that eateth and drinketh unworthily c. This word worthily shows there are certain preceding requisites without which God will not think us worthy receivers these are 1. repentance for which we can hardly bring a plain place the most is 1 Cor. 11.28 Let a man examine himselfe So for faith we have it to be a preparation only by deduction Matth. 26.28 The cup is said to be the Blood of the new Testament shed for the rem ssion of sinnes but this being apprehended no otherwise then by faith faith must be a precedent requisite to right receiving This is the summe of the four Evangelists concerning this matter saving that Luke addes these words Luk. 22.19 This is my body which is given for you which requires faith to beleeve this promise For the sixth of Iohn the best Divines upon undoubted grounds confesse Christ speakes not a word of the Supper Another deduction I onely remember is from 1 Cor. 10.16 Where bread and wine or rather the Cup of blessing are called the Communion of the Body and Blood of Christ that is by faith comming betwixt for by faith onely we have union and communion with Christ To conclude seeing the Scripture doth require the same requisites to precede Baptisme that it doth to precedr

I have adventured for the satisfaction of doubting consciences to publish these my thoughts what I have cited out of Antiquity I have done it in sincerity as in the sight of my conscience If in any thing else there bee a mistake let the reader consider in what untrodden paths our way lies I was not so incogitant as not to forethink that the Crosse of Christ was like to attend the confession of this tenent for I well foresaw it but the evidence of truth shining cleer unto me the Lord taught me not to consult with flesh and blood I know it will be no little guilt at the day of Christ for the gaining earthly goods and escaping temporall hazards to wincke at light for feare of convincement nor will then a Scholasticke frivolous distinction nor a Logicall fallacye stop the mouth of that Conscience from barking which now thereby is layen to sleepe There are divers things alleadged against this tenent or tenents 1 Antiquity To which I answer infants baptisme is ancient but nothing neere so ancient as the world is borne in hand the name of it is not in the world in the Apostles time nor many yeers after Was not Episcopacie giving the Lords supper to infants ancient putting away wives was ancient but from the beginning it was not so those things which have not been in force from the beginning cannot be in force by succession of time 2 The fewnesse of those that defend this I answer its true But 1 Truth hath often been locked up in the breast of few who in competition of voyces could not make their party good In the first Nicene Counsell Athanasius almost alone did oppose the Arguments of the Arrians Mort. de concil author lib. 4. cap. 8. pag. 361. Constantine the Arrian the son of Constantine did upbraid the orthodox that Athanasius with four or five more troubled the peace of all the world to whom Liberius Bishop of Rome said The word of faith is not diminished by my alonenesse Theodoret lib. 2. hist Eccle. cap. 16. whereby wee may see the uncertainty of stablishing Religion by plurality of votes 2. T●ere are but few that will examine things when times and preferment stand thwart few there were that stood against Nebuchadnezzars Decree Where losses are on the one hand and sufferings on the other few will examine in such cases not one of many will reason the matter with his own conscience and of those that doe reason not one of many will suffer conscience to speak out and of those that doe suffer conscience to speake what it can not one of many but he stifles conscience with a distinction The testimony of a few that are not blinded with temporall ends but swim painfully against the stream is not to be slighted 3 Might not the same things seven yeers agoe have been alleadged against the Prelacie Common prayer Booke few opposed these It s an hard thing to get an open heart to receive truths when Magistrates are opposite and the receiving hereof shall expose our selves and families to want and misery 3 The vniversality of those that defend infant baptisme both churches and learned men Though many of them have defended it as Luther Calvin c. Yet there have been many that have opposed it who have not wanted learning to defend their cause For churches I shall hereafter shew how they have erred I will now give one instance viz Their mistake in the matter of the church for so many hundred yeers taking mixt multitudes for the matter thereof when the Scripture makes Saints in profession the matter thereof Baptisme being appointed of Christ for differencing the matter of the church from all other societies surely a right baptisme failing in respect of the subject a right matter must needs fail these two errors like Hypocrates Twins were borne at the same time and will dye together Now that the Saints are the matter of the church peruse these places 1 Cor. 1.2 To the church which is at Corinthus Sanctified in Christ Iesus and called to be Saints 1 Cor. 14.33 God is not the God of confusion but of order as in all the churches of the Saints We see All the churches consisted of Saints Gal. 1.22 I was unknowne to the churches of Iudea which were in Christ 1 Thes 2.14 You became followers of the churches of God which in Iudea are in Christ Iesus 1 Thes 1.1 Paul and Silvanus unto the church of the Tessalonians which is in God the Father and in the Lord Iesus Christ. We see what persons were churches even such as were deemed to be in Christ and in God 1 Cor. 10.17 We being many are one bread and one body Now how can carnall and civill men make one bread and one body with the Saints Apoc. 1.20 12. The Seven churches of Asia are called seven golden candlesticks which showes what kinde of matter the churches ought to consist of In a word to this objction of Churches I will onely oppose the calve worship in Israel that continued 200. yeares backt with authority and the many idolatries and corruptions that were universally upon every v●sible church in Antichrists Apostacy And for learned men I oppose the learned Fathers for the first 300. yeares or near upon not regarding the ●●thority of following times herein The fourth thing objected is that there are so many godly men among ●s that have suffered so much in the dayes of the Prelacy for standing out against them and these are contrary minded both those in the Synod and others out of it Ans 1. The examples of the holiest men are not rules for worship or conscience further then they follow the Scriptures Chrysostome saith there is more heed to be given to the Scriptures then to the voice of Angels 2 Godly men through slavish fears of povertie disgrace c. may be slow in receiving convinceable truths 3 One thing that may hinder godly men from receiving truthes may be the diminution of their own repute when they have formerly taught many glorious truthes and now they must come to be ashamed of their setting their posts against Gods posts Pezelius in his book of the Sacrament if my memory fail me not I having not the book by saith That wh●n none from Franckford Mart brought Calvins Institutions to Luther and after asked him what he thought of it He answered Profecto non inepte hic Author dixit Yet would he not recant what he had said lest the truth of all his doctrine should be cald in question but secretly as I have heard communicated his mistakes to Melancton 4 Many godly men especially those of the Synod have had little time to study this controversie being overburthened in their daily conferences and weekly preachings and the controversie was but newly begun to be inquired into in the beginning of their sitting 5 These godly men nor any other godly men in the world that I ever heard of suffered any thing for the defence of this