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sin_n	apostle_n	law_n	transgression_n	5,619	5	10.4785	5	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

he could not baptise Epist 70. ad I●nuarium Episcopos Nilmidas de Baptizandis haereticis Yea then they joyned Unction with Baptisme that he that was anoynted therewith might become one of Gods Anointed Ibid. And for the Signe of the Crosse severall times more especially in this Epistle de lapsis he sai●h The forehead pure with the signe of God could not bear the signe of the Devill It would be too long to tell of other grosse errors as that only baptized persons escape eternall punishents That Originall sin is done away by it and that actuall sins sprouting up Originall sin is not after to be imputed c. By all which wee may see what heed we may give to Cyprians time when they were such grosse errors about Baptisme And yet but in one Epistle do I finde mention to be made of infants baptisme which the forementioned Epistle to Fidus which may not without some grounds be suspected to be suppositions 1. IAMES PAMELIUS that wrote the Annotations upon this Epistle cannot finde of what place Fidus was bishop 2 The weaknesse of the fore-mentioned arguments not likely to come from a Councell of 66. Bishops 3 There is no mention at what place this Synod of 66. Bishops sh u●d mee● But suppose this Epistle were not feigned among all other corruptious Infants in CYPRIANS time pertook of the Lords Supper yet will not any allow this CYPRIAN in his Epistle de lapsis speaking of the wickednesse of those that sacrificed at the heat●e● Altars that they sacrificed their faith their hope in those deadly fires aggravates their sin that their infants they carried in their armes or led in their hands lost that which they had gotten in the beginning of their birth when the day of judgement comes they will say we have done nothing neither did we leaving the Meat and Cup of the Lo●d hasten willingly to prophane defilements others treacherie hath destroyed us we perceive our parents were our murtherers 4 It appeares it was feigned because it was so contrary to the doctrine laid down in Tertullian whom Cyprian as I suppose the learned know did in his workes very much imitate that he called him his Master Da mihi Magistrum was Cyprians speech of Tertu●lian 5 It appears from Baronius testimony that Cyprian was against it Baron Annal. Eccles tom prim A. 53. pag. 398. who s●ith If Cypri●n had been sure that that had been an Apostolicall tradition speaking of infants baptisme and not contrary to holy Scriptures is by sound and sincere opinion without doubt he had rested Bernard serm 65. super cant pag. 144 Speaking of some Christians that opposed the popish stream he faith They laugh at us be because we baptise infants because we pray for the dead because we require the prayers of S●ints This I adde for illustration not regarding any authority after the first 300. yeares Answer to the objections brought for infants Baptisme Obj. 1. As the infants of Jews were circumcised so the infants of Christians are to be baptised Answ We deny the consequence 1 Because there are two Covenants essentially differing Jer. 5.1 32.33 I will make a new Covenant not according to the covenant I made with th●m when I brought them up out of the Land of Egypt therefore their s●a●●s ought to be essentially diver The first Covenant was carnall typi●all as appeares Jer. 11.7.8 vers 6. God bids them hear the words of ●is Covenant and do them And vers 7. I earnestly protested unto your Fathers in the day that I brought them out of the Land of Egypt even unto this day rising early and protesting saying obey my voice yet they ob●yed not nor inclined their ear therefore I will bring upon them all the words of this covenant which I commanded them to do but they did them not 2 Then the Lords Supper should be given to infants because they all pertook of Manna and the Paschall Lamb. If it be said they are kept off from the Supper because they cannot examine themselves so are they to be kept off from baptisme because they have not faith repentance nor the covenanting of a good conscience 1 Pet. 3.21 3 Circumcision was commanded as well to reprobates as to the elect Gen. 17.10 Every man childe among you shall be circumcised among which were many reprobates Esau af●er God had said The elder shall serve the yonger Gen. 25.23 which the Apostle applyes to reprobation Rom. 9.12 was circumcised So Ishmael after God had rejected him in respect of spirituall blessings Gen. 17.20 yet vers 23. he Was circumcised and so were all that were born in his house or bought with mony So that circumcision was to be administred to reprobates as well as godly but baptisme is to be administred onely to those that repent and believe 4 Baptisme and circumcision do much differ First as circumcision was to be done the 8. day Baptisme any day 2 Circumcision was onely on the males this on males and females Circumcision done by the parents to the children by the father as Abram by the mother as Zipporah Circumcision belonged onely to the nation of the Jewes baptisme to the believers in all nations So in signification circumcision signed a right to Canaan baptisme signes a right to the death and satisfaction of Christ So in duration the one was to endure to the end of the Jewish nation the other to the end of the world And though circumcision be cald an everlasting covenant yet the Schooles distinction is known aeternum suis and aeternum dei Exod. 21.6 His master shall bore his eare and he shall serve him for ever Exod. 28. 43 It was a statute for ever that Aron should have his linnen breeches on when they came to minister in the holy place See Exod. 30.21 Levit. 6.18.22.7.34.36 10.15 Num. 18.11 Exod. 40.15 Their anointing shall be for an everlasting Priesthood So that ever and everlasting in the Old Testament are taken for length of time or the continuation of a thing 5 Circumcision was a profession of the observation of the Law Rom. 2.25 Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy circumcision is made uncircumcision q. d. They being not able to keep the Law they were no lesse miserable then the Gentiles For the Apostles scope is to humble the Jewes who doted upon outward priviledges Gal. 5.3 Every man that is circumcised is a debtor to do the whole Law Now to be a bond to keep the whole Law and to be a seal of grace and remission of sins are two contrary things Gal. 6.13 Neither they themselves who are circumcised keep the Law q. d. The use of circumcision in the Jewish Church to binde the keeping of Moses Law Acts 15.5 The Jewish brethren commanded to circumcise them and to keep the Law of Moses So vers 24 There were some that troubled you saying that you ought to be circumcised and keep the Law so

11 6. Without Faith its impossible to please God John 3.17 He that beleeveth not is condemned already Answ First the Scripture hath not revealed unto us any thing cleerly concerning the salvation or damnation of infants 2 Forasmuch as there is no name under heaven whereby persons can be saved but by Christ Acts 4.12 And forasmuch as infants are guilty of originall sin Rom. 5.14 Death reigned from Adam to Moses and consequently sin over them that had not sinned after the similitude of Adams transgression that is to say by actuall sin It is then most likely that infants as well as others are saved by the presentment of the satisfaction of Christ to Gods justice for originall sin Rom. 5.18 By the righteousnesse of one the free gift came upon all c. This satisfaction its true is but one but there is a twofold way of applying it first through beleeving in those that are capable of beleeving and so the objected Scrip●ures and others of the like kinde mean it and it s most absurd to referre the preaching of the Gospell to infants and to think them capable of beleeving that are not capable of k●owledge 3 Without beleeving is this satisfaction applyed for dying infants by vertue of Election and the free grace of God to the justice of God Rom. 11.7 Elcteion hath obtained it that is the free grace of God vers 5. Rom. 5.18 If we ask how baptised infants dying after baptisme are saved you must needs have recourse to this way especially it being concluded on both sides that baptisme doth neither conferre grace nor wash away originall sin Arg. 5. The children of wrath are not to be sealed with the seal of grace Baptisme is a seal of grace Therefore infants are not to be sealed with the seal of grace The proposition is undoubted because every man as he comes into the world is by nature the childe of wrath As every nature pertaketh of the nature of which it is begot so doth man Ephes 2.3 Were by nature the children of wrath even as others Psal 51 5. Obj. But if infants as well as others be children of wrath by nature then they dying in their infancy must needs be damned Answ No naturall defilement with originall sin doth not simply damne it shewes there is something in us that deserves damnation but it doth not appear from Scripture grounds that any person was damned for it alone Davids infant though it died the seventh day a day before circumcision is probably thought by divines to have gone to heaven 2 Sam. 12.13 I shall go to him but he shall not return to me And if men may judge though secret things belong to God why may not we think infants in generall so dying their innocency being the same in respect of actuall sin to be saved through the presentment of the satisfaction of Christs death to Gods justice as was said before 2 As men have a charitable opinion concerning those infants that died vncircumcised in the Wildernesse for 40. yeers space and of those infants that died before the institution of Circumcision and of the children of Christians in the Primitive Church that dyed before their parent or parents were christianized So must we have the same charitable opinion concerning other infants yea those that hold Baptisme of infants hold their infants dying after Baptisme to be saved and yet they confesse Baptisme doth not take away originall sin Object 2. Among the infants that are children of wrath there are many thousand are Elect therefore they may be Babtized Answ 1. The church cannot judge of secret things nor knowes nothing of their Election 2. The Scripture revealing every man to be a a childe of wrath by nature looks upon them under that notion till there be some profession or appearance of the contrary reserving stil a charitable judgement for those that dye in their infancy and the rather because Christ saith of such is the kingdome of heaven Object 3. Whereres its objected of the Jewes infants they they were children of wrath by nature and yet they were sealed with circumcision a seale of grace and therefore the infants of Christians may be so Sealed Answ Circumcision was no seal of grace to the nation of the jewes for persons that in a state of rejection as Ishmael and Esau had it yea all that were bought with a jewes money what it was to Abraham alone we shall dispute of it further hereafter Circumcision was an obligation to keep Moses Law see Rom. 2.24 Gal. 5.3 6 13. Act. 15.5 And it was to be given to the whole bodie of the Jewish nation whether they had grace or not it was not materiall this was enough to inright infants to circumcision that they were discended of Jewish Parents Argument 6. Acts 8.10.12 There is mention made of a whole Cities baptising or at least of a great part of it who after they beleeved Philip preaching the things concerning the kingdome of God and the name of Iesus Christ were baptised both men and women There is no mention made of beleevers and their seed but onely of men and women Surely among so many beleevers there were many children which had they been baptized the Scriptures would not have been more silent of their Baptisme then of their parents especially seeing children are named with their Parents when there is occasion Acts 21. vcas 5. They all brought us on our way with wives and children till we were out of the Citie Should an Heathen in time when Iewish worship was required have came to a Priest and told him that he beleeved in the God of Israel and desired to be joyned to the Jewish church the Priest would tell him if you joyne to us you must have the foreskin of your flesh cut off and the foreskin of all your Males this Proselite might reply this circumcision is painfull where do you finde it written the Priest would instantly turne to the 17. of Genesis and shew him where it is written In like manner So among those 30 ● souls there is not so much as 〈◊〉 in infant spoken o● but onely sa●h as gladly rece●ved the Wo●d Act 2.41 An Heathen comes to a Minister and tels him that he beleeves in Jesus Christ and desires to joyne to a Christian church the Minister tells him if you joyne to us you must be baptised you and your children now should the Heathen reply where do you finde it written do not you thinke the Minister would be greatly pusled to prove it and would he not be ashamed to fetch his Covenant from Moses and his signe or seale from Jesus Christ So that I conclude if the Samaritans men and women had children or infants why had they not brought them Argument 7. Acts 19.2 3 4 5. Baptisme of persons that want faith in one of the persons of the Trinity is insufficient Infants at baptisme wants faith not onely in one but in every person of the Trinitie therefore there

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

ancientest father Extant that I know of who was not Spurious Yet is it never mentioned in his genuine workes though he oft speake of Baptisme indeed in the suppositious book which is called Quaestions Responsiones ad Orthadoxos it is once mentioned in these words If infants dying have neither praise nor blame by their workes what difference in the Resurrection betwixt them that have been Baptiz●d of some and have done nothing and those that are not Baptized and lik●wise have done nothing to which the answer given is The Baptized obtain● the go d things that come by Baptisme the others not moreover they are worthy of the good things that come by Baptisme by their faith th●t offers them to baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For answer the whole book though it go under Ju●tins name is forg●d as ap●ares by the 16. and 17. questions also 139 14● Where he hath th●●e words subsistences Persons Trinity Vnity which S●ulptotus in Ana●● Iustini cap. 11. Saith he was ignorant of in his former writings and the Church of God was necessitated long after to use these words moreover Sculptetus addes these words I thinke no man will doubt that this treatise hath crept i●to the number of Justins writings for qu●st 112. The angell that spake to Jacob and Moses is said to be a created angell but in the disputation with Tripho the Jew which is confest to be his owne that angell is said to be the Son of God again in the 82. and 86. questions Origen is cited for the exposition of certain Hebrew names when he lived a matter of 80. yeers after Justine So question 127. the Manichees are cited who sprung not up till 130. yeers after Justine so quest 75. that the soules are kept in places worthy of them till the day of the resurrection how doth it argee with those things which the true Justine write● in his Oration to the Greeks viz. The soul being fred from evills goes to him that made it there are other reasons to be seen in Sculpt●tus against this book 2. In this p●int of infants baptisme this place of Iustine is contrary to that which the true Istine writes in his Second apologie for the christans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to the Emeperour Antoninus where he saith whosoever are perswaded and beleeve those things to be true which are delivered and spoken of us and receive that they can so live they are brought of us where there is water and are washed in the Name of the Father and Lord of all things and our Saviour Iesus christ and the Holy Spirit pag. 73. Editio Commelini This book by all mens conf●ssion was his own for which he suff●red death also pag 76. He saith moreover We after this w●shing do bring the beleever now joyned to us to the brethren as they are called where they are gathered tog●ther to Common Prayers and supplications both for themselves and the party Baptised or inlightened and for all others and marke it in this Apologie he sets down the practise of the Church both for word prayer and Administration of the Sacraments and that ex Professo This is all that I can finde upon a diligent search for Baptising infants in Iustine Ma● so tha● it was not in the world in his time and but once named in one book which most falf●ly is attributed to him and the contrary practise we see in the true writings of Iustin● and this that I have spoken I challenge any man to gainsaiy if he can And therefore I wonder how Mr. M. can use such a confident assertion as he doth when he saith this priviledge of baptizing of such infants Mr. M. pag. 3. the christian church hath been in possession of for the space of 1500. yeares and upwards and for the confirmation hereof he brings a quota●● out of this spurious Book falsely attributed to Iustine Martyr quest 56. the vanitie of which Book I have sufficiently proved We shall desire him or any other to prove if he can that in any place of Iustine Martyrs genuine Works there is so much as the name of Infants Baptisme much lesse the thing I suppose he may as soon find a Dolphin in the woods as finde any such thing Yea we shall desire him or any other if they can to prove insu●ts baptisme out of Iustone Martyr Ireniaeus Origen Clemens Alexandrirus or Tertullian which are the fathers next to the Apostles For the following Fathers we do not regard their authoritie in this point as being farre off from the Apostles times I suppose it will trouble any man to finde so much as the name much lesse the thing Save that Origen calls it a tradition in Rom. 6. his words are The church received a tradition from the Apostles to give baptisme to infants for they to whom the secrets of divine mysteries were committed knew that there were in all the natural filth of sin which ought to be abolished by water the spirit whether this tradition of infants baptisme washing away the naturall filth of sin be to be conjoyned in equality of power with those traditions the Apostle mentions 2 Thes 2.13 I appeal to Mr. M. Mr M pag. 4 his own conscience Besides why the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Ordinances 1 Cor. 11.2 should be here translated Traditions I see not the word being in every tittle the same it ought to have been translated Ordinances here as well as there Such ordinances of the Word as the Apostle in his preaching as well as his writing had set them in of these he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold these ordinances with all your power these kind of reasonings do not edifie but make way for the Popish delusions of written and unwritten word And whereas M. M. addes pag. 4. that Origen calles it a tradition received from the Apostles I answer many things are falsly attributed to the Apostles as the Apostles Creed and that Book called Canones Apostolorum neither of which Luke mentions in the Acts of the Apostles no more then he doth this tradition of baptising infants ●sidore as Gratian cites him Dist 16. saith the canons were made by hereticks and put out under the Apostles name And indeed there are many things in them quite contrary to the Apostle doctrine O sia●d●r saith l. 3. c. 3. It s certain these canons were not composed by Christs Apostles Therefore we must not lay any great weight upon Origens calling infants baptisme a tradition received from the Apostles So CLEMENS ALEXANDRINVS We being dipt are inlightned we being inlightned are adopted for sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●c Peda●o● l●b 1. ●ap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we being adopted are made perfect being perfect we are made immortall And then he addes this work meaning Baptisme is called diversty viz. 1. a washing whereby we wipe away our sins 2. Grace whereby the punishments due to our sins are forgiven