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cause_n	bishop_n	church_n	power_n	2,820	5	5.0653	4	true

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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

point But many have suffered for protesting against it and those of Gods dear children And this I am perswaded were times now or should they be hereafter against Infants baptisme there is hardly that person to be found that would lose a Living much lesse his life for the defence hereof And yet I doubt not but many persons who hold the same in defence of a plain and clear truth would not spare to sacrifice livings credit life and all for Jesus Christ For when a person is put upon losing some dear enjoyment and suffering some great hardship a man will not go a jot further then he hath cleere light nay in point of danger the flesh seekes to winde out it selfe all that it can So that if there be not a plain command from God a man will not suffer 5 It s objected we know not what we would have neither do the Reformers know what we desire Answ The desires of all I know not but my own desires and the desires of divers of Gods Saints I shall propose in all humility to be considered of which may be considered under these par●iculars 1 We desire pure worship that we may have wherewith to answer the conscience when it questions who hath required these things a● your hands Esa 1. We know how hot the jealousie of God is in case of strange fire as we see in the case of Nadab and Abihu Levit. 10.1 2 We desire that it may be enquired into whether the division of Assemblies which was in use in the time of the first Nicene Councell and how long before I cannot tell probably thought to have continued from the Apostles time wherein congregations were divided into three sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons catechised or fitted for membership 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Officers and Communicants be not suitable to the Scriptures and a practise seriously to be thought of in these times of Reformation That this was the manner of dividing Congregations we see concil Nicen can 14. de catechumenis la●sis concil Ancyran canon 6. de his qui timore ritus Gentilium peregeruat See the same more fully canon 4 de his qui Gentilitatis ritus aliquid peregerunt In which Canons Assemblies were divided into Hearers Catechumeni and Communicants 1 Hearers and the necessity of the times did it not agree with the Word and the ancient Councel as it doth cleerly require one rank of persons to be only hearers what are the whole rable of ignorants drunkards swarers worldlings fit to be save hearers these are far the greater number nor will a little stupifactive divinity in taking them and theirs to baptism and keeping them off from the supper promote them to a higher rank 2 Catechumeni These were persons of whom there was some good hope that they would embrace Christianity in the tru●h and power who thereupon were instructed in the principles of christian Religion before they were baptised Cypr. l. de bapt haeret saith If any of the catech●meni shall be slain for the conf●ssion of the name of Christ before he be baptised it hurts him not that he was not dipt in water because such an one is baptised with the most glorious and principall baptisme of bloud of which Christ said I have another baptisme Hence there was an Officer in the ancient church who was called a Catechist whose Office was to prepare persons for the receiving of baptisme and the supper and for other duties Such an one was Origen at Alexandria Eus l. 6. c. 12. who seeing the burthen to be too great for himself alone took in one Heraclus to be a fellow helper with him and this Office was according to Gal. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let him that is cat●chised make him that catechiseth pertake in all his goods 3 Offerers or Communicants who being once taken in by baptisme remained in full communion till they were cut off by death or censures The third thing we desire is puritie in constitution of Religion 1 We desire not a reformation of the old which seemeth to be false for these two reasons 1 Because of the universall defection of Antichrist whereby all Ordinances Officers and Constitutions of Jesus Christ were put out of place and new ones come in their stead In stead of Pastors Elders Teachers Deacons c. there hath come in Diocesan Bishops Priests Archdeacons Deans Prebends Churchwardens Sidemen Instead of preaching and prayer Mattens and Even-song and Lyturgies of I know not how many sorts 2 b●B●cause the matter of the Church hath been so erronious that suppose the power of all Ordinances and Keyes in a time ot universall defection should resolve it selfe radically into the Church Yet there being not any Church right for matter which is part of the Essence this power could not resolve it selfe radically into a Church And therefore if it be any where on earth as doubtlesse it is t must needs be in believers who joyning themselves together in Assemblies may stirre up and take again that power which was committed to the Churches and after cheated away by Antichrist If Idolatry will-worship false matter can un-church Churches then doubtlesse all the Churches so overshadowed by an Antichristian veile have ceased to be Churches and if neither Idolaters will-worship nor false matter singularly nor collectively doe unchurch Churches then the Churches under the Papacie may perhaps be found to continue true Churches to this day who have had a successive though not of preached doctrines yet of persons such as they were which succession hath been like a ship which the longer it went to Sea the fuller it was of leakes Yet if any please they may querie further of the two last branches 2 We desire a setting up of constitutions according to the Scripture or in plaine termes to have a Church described by such notes that cannot be applyed to any other society in the world the taking away of one of which destroyes the essence of the Church That so Gods people may know how to recollect themselves by these signes as Captains in war use by military signes to recollect their routed and scattered forces Only we must consider by way of premise that which Zwinglius long agoe observed that there are but two sorts of Churches mentioned in Scrip ure 1 Catholick comprehending all the elect or body of Christ borne or unborne which were purchased with Christs blood Eph. 5.25 Many men dream of a Catholick visible Church Jewes and Gentiles are taken into one body Ephes 2.14 But not in respect of ministeriall dispensation but of mysticall union The Fathers were wont to call the Church Catholike in opposition to Heretikes and in opposition to the Churches formerly closed up in Judaea but not dreaming of any such united visible body here upon earth also in respect that all beleevers had one and the same faith If all the Churches in a Nation make one body Nationall

disciples were sensible of this and therefore they onely are meant Now that infants are not disciples first because a disciple in English is a scholler now what can infants learn 〈◊〉 57 ●●ar● an●● Austin saith Infants to know divine things that have not yet known humane things if in words we would show I fear we may seem to offer injury to our sences when by speaking we perswade it Those that go about to make infants schollers or disciples they do not only lose their pains but expose themselves to laughter 2. The very commission showes what kinde of disciples Christ meant in these words teaching them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to observe all things that I have commanded them but this cannot infants do therefore infants must needs be excluded from being any of the disciples here meant 5. Exception Christ saith baptise all nations but children are part of the nation therefore they may be baptised Answ In the proposition there is a fallacie of division whereby one conjoyned proposition is divided into two pieces As a certain Atheist that would prove out of Scripture there was no God for which he alleged the 14. Psal vers 1. where it is said there is no God but he left out the foregoing words the foole hath said in his heart So here Christ saith baptise all nations but he conjoynes with it make disciples all nations Mr M. pag. 14. which the objector here left out 6. Exception Is this of Mat. 28.9 is onely an enlargement of their commission that whereas before they were to go to the lost sheep of the house of Israel now they were to go into all the world Mat. 10.1 Answ This going to the lost Sheep of the house of Israel was onely to preach and to confirm their doctrine with miracles as healing the sick cleansing Lepers raising the dead c. there was not a tittle about baptising as appears Mat. 10.1 to 16. Mar. 3.15 16 7. Luk. 9.1 2 3 4. and the 70. had the same commission Luk. 10.1 2 3. besides Christ gives a commission here that hath not miracles annext as that had but is to remain to the end of the world 2. These commissions differ in respect of persons and place that commission was onely from Judea this was for all nations that was to preach to Judea this to preach to all nations and to baptise those that should believe the things spoken to be true 3. If this were an enlargement of Christs former commission in that make disciples all nations baptising them is put in yet are Ministers and christians tied to observe the enlargement of the commission in the very manner and form as well as any former commission because Christ saith Teaching them to observe all things that I have commanded them 4. Here is a full commission with all its causes As first efficient All power is given me c. Secondly the form and immediate call Go ye therefore Thirdly the mater teaching the nations and baptising the disciples Fourthly the end exprest by the effect that they may keep all things commanded 5. The effect and behold I am with you to the worlds end and upon no other condition 3. The Bap●isme of Christ is the Baptisme of actuall repentance The Baptisme of Infants is not the Baptisme of actuall repentance Therefore the Baptisme of infants is not the Baptisme of Christ The proposition appeares that the Baptisme of Chirist is the Baptisme of actuall repentance Acts 2.38 Repent and be Baptized every one of you as if he should say first repent then be baptised Matth 3.6 Iohn was Baptising in Iordan those that confessed their sins but when he saw the Pharisees and Saduces come to his Baptisme he said O generation of vipers who hath forewarned you to fly from the wrath to come and would not Baptise them as appeares Luke 7.30 Now for the assumption the Baptisme of infants is not Baptisme of actuall repentance There is no shame sorrow hatred of sin in them Besides these that baptize Infants for repentance in time to come they make two Baptismes one of the repentance of Infants for time to come and the other of the repentance of growne persons contrary to the Scriptures that saith ther 's one Baptisme Ephes 4 5. 4. The Baptisme of Christ requires faith as an inseparable condition or qualification to the right receiving of it without which it ought not to be administred But the Baptisme of infants doth not require faith as an inseparable condition or qualification Therefore the Baptisme of Infants is not the Baptisme of Christ The proposition appeares 1. From Scripture which tels us that Christs Baptsme requires faith as an inseparable condition Mar. 16.16 Go preach the Gospell to every creature whosoever beleeueth and is Baptized shall be saved as if he should say among creatures where the Gospell is preached none are to be Baptised but he that beleeveth for where beleevers are commanded to be Baptised unbeleevers are forbid under an Affirmative command the negative is included Acts 8.37 Here is water what doth hinder me from being Baptized Philip answeres if thou beleevest it is lawfull for the Greek word onely signifies as if he should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor thee to be Baptized if thou ●ost not beleeve it is not lawfull neither for thee nor me for me to Baptise thee Acts. 8.12 When the Samaritanes beleeved Philip preaching the things of God and the name of Iesus Christ they were Baptised both men and women When were they baptised when they beleeved not till then Object But it s said Simon was Baptised and yet hee was an unbeleever Answ It is said expressely that Simon beleeved also with whose profession Philip was satisfied for neither Officers nor church can look into mens hearts whether they prof●sse in truth but charity teacheth us to judge they speak in truth especially if the profession of life condemns not the profesion of word could we look into the heart none were to have this Seale or Signe save justified persons The assumption is the Baptisme of infants doth not require faith as an inseparable condition appeares in that it is maintained by some that the faith of the Godfathers by others the faith of the whole church others the parents faith others the faith of Abraham will serve the turne though they have no faith of their own yea most maintain that they may be Baptised though they have no faith Object But Infants have faith for Ieremy was Sanctified from the wombe Ier. 1.5 Answ 1. The Hebrew word signifies to separate as well as to Sanctifie so it s the same with Gal. 1.15 Paul saith God that separated me from my mothers wombe so Esay 13.3 Christ and his Souldiers are called Gods Sanctified ones Object But t is said of Iohn Baptist Luke 1.15 He shall be filled with the holy

the Church and to heare the Scriptures and then we baptize them 5. Deferring Baptisme would take off scruples from godly Ministers who scruple the giving the Lords Supper to ungodly civill p●rsons and not without cause being 1. They beare false witnesse to them asserting the body of Chirist to be given for them 2. Give them a knif wherewith they know they will cut their own throats now if these should professe the faith in words and not deny it in deeds before they wer● baptized by vertue of the same profession they might be admitted to the supper without any more adoe and continue therein till they either dyed or were cut of by censure without which what soever the Discipline be its more then probable their consciences will still scruple whiles under the maske of infants baptisme all sorts of civill and wicked men creepe in to partake of the Supper in sundry congregations where are thousands of communicants the Minister or elders cannot with comfort admit one quarter to the supper Argument 10. That tenent which was first taken up in the Churches upon unfound and erronious principles is unlawfull But so was infants baptisme therefore its unlawfull I prove the assumption in that it was brought in upon these grounds or such like 1. That baptisme did wash away originall sin so Orig. in c. 6. ad Roma saith the church received a tradition from the Apostles to give baptisme to infants for they to whom the secrets of Divine misteries were committed knew that they were in all the naturall filth of sin which ought to be abolished by water and the spirit Hence the counsell of Carthage Can. 111. Ordained children to be baptised for the washing away of originall sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that that infants contracted by the old generation may be purged by regeneration by which the counsell meanes baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellar. l 2 c●p 1. ●e sacr●m nt So the Counsell of Trullo that was called together under the Emperour Iustinian which Counsell ordained though they could not fit sureties for infants be found and though in regard of age they could not answer for themselves yet ought they to be baptized without any offence lest this kinde of doubting should deprive them of the Sanctification of so great a Purification 2. That Baptisme did conferre grace hence every man was afraid his childe should die without baptisme least it should die without grace hence the Papists teach that the Sacraments as Phisicall causes effectually a lively and immediately produce and make the grace of Justification in the heart of man For this end the Priest accordinig to the prescript of the Reformed Mass●-booke is bound to pray tha● the nature of water may receive the power of Sanctification that God would make the water fruitfull by the secret mixture of his God-head that Sanctification being conceived a certain new creatur may arise out of the unspotted wombe of that Divine fountaine that it may be the water of life that it may remaine eff●ctuall to purge our mindes That the holy Ghost would discend into the fulnesse of that fountain that he would make all the substance of the waters fruitfull to make Regeneration so in the Sc●tch Service Booke which in the beginning of these stirs was thrust upon them there are these words in the administration of Baptisme commanded by the Presbiter to be used as oft as the water was emptied out of the Font and new water put in the Presbiter was to use this Petition Sanctifie this fountaine of Baptisme Oh thou which art the the Sanctifi●r of all things Which in effect was that the Presbiter should pray for some materiall creature And this is according to the Popish axiome that the Sacraments conferre grace without the faith of the receiver Nor was our Common prayer book much removed from this Tenet as apeares in the Catechisme Who gave you that name Answer My Godfathers and Godmothers in my Baptisme wherein I was made a member of Christ the childe of God and an inheritour of Heaven And in the Rubricke before the Catechisme Children being baptized have all things necessary for their Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be undoubtedly saved which could not upon any ground be said if the Authors did not imagine that Baptisme did conferre grace and it further appeares in the Thanksgiving after publike baptisme when the Minister saith Wee yeeld thee hearty thankes that it hath pleased thee to regenerate this infant with thy holy Spirit 3. The third was the absolute necessitie of baptisme to Salvation so the counsell of Carthage Cannon 111. when the Lord saith vnlesse a man be Regenerate of Water and of the Spirit he shall not enter into the Kingdome of God What Catholike doubts that he partakes of the Devill that is not coheire of Christ where we see the Counsell judge infants dying without baptisme to be damned and that they gave it infants upon a supposed absolute necessity to Salvation So the Counsell of Laodicea Canon 48 it behoves them that are Baptized after Baptisme to receive the heavenly oyle and to partakers of the Kigdome of Christ so the Minister in the Rubricke before private Baptisme is injoyned to baptise the infant using the forme of words if he have not time to pray with it yea if have not so much time as to s●y the Lords Prayer From which appares infants Baptisme did arise from an op●nion of the absolute necessity of Baptisme to salvation and danger of damnation if the Infant wanted the same 4. For the increasement of christendome Some christians out of wordly wisdome and a wearinesse to suffer I doubt not about the times of Austin or a little before brought it into the Church but onely as a tradition Argument 12. From the universall practise not only in the times of the Apostles but in following times wherein we finde persons only Baptised after they beleeved For the Apostles times we see Acts. 2.38 Repent and be Baptized Matth. 28.19 Make disciples all Nations Baptizing them Mat. 16.16 Whosoever beleeveth and is Baptized shall be saved Iohn 3.5 Except a man be borne againe of water and of the Spirit he shall not enter into the Kingdome of God Acts. 18.12 When the Samaritanes beleeved Philip they were Baptized Acts 8 37. If thou beleevest its lawfull Acts 10.47 Can any man forbid water that these should not be Baptized that have received the Holy Ghost as well as wee Lydia Act. 16. The Jaylour v. 34. The Cothians Act. 18.8 Act. 19.5 Rom. 6 3 4 5. Gal 3.37 Col. 2.12 Heb. 10.22 1 Pet. 3.21 This book of the Acts of the Apostles sets down the Historie and practise of the churches in the best and purest times Object But we cannot tell out of Antiquity when infants baptisme came in therefore it was Apostolicall Answ We can prove out of Antiquitie when it was not in the church even in Iustin Martyrs dayes who is the

3. Inlightning whereby we behold that holy and wholesome light Further ibid. pag. 95. Moreover these bonds speaking of ignorance and sin are most spec●tily forgiven by mans faith but by Gods grace that is to say when sins are forgiven by one Paeomian medicine that is to say the baptisme of the word therefore we wash away all our sins and forthwith we are no m●re wicked for this is one grace of illumination ●r Baptisme that there are not the same manners that were before we were washed Also pag. 96. ibid. he saith We repenting of our sins and renouncing their diminutions being purged from our dregs by baptisme also have recourse to that eternall light as children to their father By which it appeares in Clemens his time repentance went before baptisme So Basil cont Eunomin lib. 3. Qui enim gratia divinus efficitur c. For he that is made godly by grace is changeable by nature sometimes by negligence falling from goodnesse but that doth plainly resist the tradition of wholesome baptisme for baptisme is the seal of faith but faith is the confession of the Dietie for first he ought to believe and after to be sealed with baptisme Pag. 24. Also Fol. 107 Baptism therefore is the forgivenesse of the debt of prisoners the death of sin the regeneration of the soul How can this be affirmed of infants And speaking of persons of wicked men he saith Pag. 15. I will rowl in mire after the manner of hogs I will walke deceitfully swear lye and then when I am full with evils I will cease and receive baptisme Which showes at what time persons were wont to be baptised not in their infancie but when they were men For Mr. M. ● M. ●●g 44. his place out of Irenaeus adversus haereses lib. 2. there is not in that place the least tittle concerning any kinde of Baptisme neither of infants or any other as I can declare upon a diligent search the place makes more against him then for him Tertull. de Baptismo adversus Quintill Editio de la Cerda vol. 2. p. 153. There is nothing so hardens the mindes of men as the simplicitie of Gods workes that a man without pompe and cost let down in the water and betwixt a few words dipt riseth again c. Observe he speakes of a man not of an infant La Cerda on these words in aqua demissus observes that in time past baptisme was celebrated by dipping though he after addes baptisme was conferd on sick persons by sprinkling Ibid. cap. 13. Lex tingnendi to use his own word the Law of dipping is imposed and the form prescribed go ye teach all nations dipping them in the Name of the Father Son and holy Ghost to this law is that definition compared unlesse a man be born again of the water and of the spirit he shall not enter into the Kingdome of heaven he hath bound faith to the necessity of baptisme therefore all beleevers from thence were baptized and then Paul when he beleeved was baptised Where observe first dipping was set down by a Law 2 He bindes faith to the necessitie of baptisme 3 He saith therefore all beleevers from thence were baptised mentioning none else But most fully he saith cap. 18. For every persons condition disposition and age the delay of baptisme is more profitable especially about little ones for what need is there that Sureties should be hazarded who by their mortality may fail of their promises and be deceived with the going forward of an evill towardlinesse Let them come whiles they are young whiles wherein they come they are taught let them become christians when they know Christ Also a little after he saith shall it be done more warily in secular things that to whom earthly substance is not committed divine should be committed they shall know to beg salvation that thou mayest seem to give it to him that askes it In the same chapter he saith further For no lesse cause unmarried persons are to be delayed in whom the tentation is prepared c. If any one understand the right baptisme he will rather fear the obtaining then the delaying 1 Where observe he saith for every persons condition disposition and age the delay of baptisme is more profitable much more for infants 2 He saith let them become christians when they know Christ this cannot infants do 3 He saith we will not commit earthly substance to little ones and shall we commit divine 4 It must be given to them that aske it therefore not infants 5 He would have married folkes delayed because of the strength of tentation in them 6 He saith if any one understand the weight of baptisme he will rather fear the obtaining then delaying therefore little did he think it lawfull to baptise infants Also in the 20. chapter of the same Book he saith it behoves them that are about to enter into baptisme to pray with frequent prayers fastings kneelings and watchings and with the confession of all their sins past this cannot infants do Chrysostom ad pop Antioch tom 1. hom 21. pag. 267. Edif purif 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I have spoken before and now speak and will not cease to speak if any one have not corrected the transgresions of his manners and hath not mad● ver●ue easie ●o himselfe let him not Baptized For CYPRIANS authority whereas Epist 59. a certain Bishop named Fidus maintained that infants w●re not to be baptized till the eighth day there was a Counsell of 66. Bishops that met together condemning Fidus his opinion yet ●pproving infants Baptisme but two things are to be considered 1. The weaknesse of the grounds 2. The errors that came along with it that no man hath cause to triumph in their authority The grounds of Cyprian and his 66. Bishops were 1. T●e son of man came not to destroy soules but to save therefore so far as lies in us no soul is to be destroyed 2. God shewes himself a like father to all to the obtaining of the heave●ly grace 3. If forgivenesse of sins bee given to greatest sinners that most sin against God when they beleeve and none of them are hindered from Baptisme and grace much lesse ought infants to be hindred that being newly borne have sinned onely by Originall sinne and so much the more because not his own but other mens sins are forgiven to him T●ese were the cou●sels Reasons Cyprianus Collegio 66. Fido fratri de B●ptiz●ndis infantibus Epist 59. Now for the Errours about Baptisme they were many As 1. That the Holy Ghost was received by baptisme expounding Joh. 4 He that drinketh of the water that I shall give him of the water of Baptisme Epistola Caecilio De Sacramento dominus calicis pag. 147. The signing with the signe of the Crosse lib. 4 ●p●st 56. ad Thibarianos So they thought that he who baptised could give the holy Ghost and if the Priest o● Presbiter could not give the Holy Ghost then