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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

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

may enjoy Liberty to worship our GOD according to our light whic● if not granted the bloud of us and ours must needs cry aloud in the eare of God But if granted we shall have cause daily to blesse out GOD fo● such a mercie in inclining the hearts of our Rulers to breake off former yokes and our common affections shall be more indeered towards them to assist them to the utmost of our estates and lives if need shall require with our daily prayers powred up to heaven for them 6 We d●sire that neither the headin●sse and tumultuousnesse of some mens car●iages nor the exasperating speeches of some printed pamphlets whom Satan ●oubtl●sse hath stird up thereto may be charged upon peaceable and sober minded men who do no lesse mourn for those passionate disputes and distempers then the men that seem to be blemished by them 6 The sixth and last thing objected is these things be truth concerning infants ●aptisme c. How falles it out that these things were no sooner discovered Ans People through ignorance may live long in errour Neh. 8 11. God commanded by M●s●s the children of Israel to dwell in boothes in the feast of the 7th month yet had the people lived in the omission of this duty from the dayes of Io●hua to the dayes of Nehemia vers 17. which was about 7. or 8●0 yeares 2 It ●s Gods priviledge to open misteries when and to whom he pleases Mat. 13.11 Whether in opening misteries of godlinesse or in discovering the mistery of ini●uity 3 The same things might have been objected in the dayes of Luther and Calvi and may now be objected against the Hierarchy ceremonies c. 4 The tumultuous cariage of the Anabaptists in Germany as Sleydan and other contrary minded Historians write if it be lawfull to beleeve a History from the mouth and ●en of an enemy might keep many good men from searching into these things ● The great hazard and apparent ruine which those preachers and professours who first protested against infants baptisme must incurre doubtlesse hath caused that men ●ave no sooner fitted this question the fear and foresight hereof made my spirit to stand nor a little averse till God overpowred my heart by his spirit and by a cleer light as I suppose 6 The stream of learned men in these latter times ●he farre greater part defending it though the learned men extant for the first 300 ●eares or very near upon were for the Generality otherwise minded so farre as I can see upon a strict search of antiquity herein Reader I fear I hav● been tedious in this long Preface wherein I have inlarged my self far beyond my expectation the Porch being something too big for a House so little but the scope of my study being edification not the pleasing of fancie I hope thou wilt ●eare with me construe these notions in good part which conscience principally moved we to make publike The Lord in mercy dispell those mists of darknesse that are upon our mindes and fill our hearts with such sincere intentions that we may desire alwayes to ●ook at his eye in the things which we do Where the bent of my reasons are against the arguments of Mr. M. I shall desire thee to compare them together retaining still a reverend esteem of the person against whose argum●nts I write whose guifts and grace in ●ther things I desire to reverence and acknowledge and I hope thou wilt do the same Lord in mercy lead us into all truth and bring us into his everlasting Kingdome where all difference of judgement shall be taken away mean time I rest Thine in all Christian duty C. B. The storming of ANTICHRIST In his two last and strongest GARRISONS of Compulsion of CONSCIENCE And Infants BABPTISME The First Part. Question WHether it be lawfull for any person whatsoever to compell the conscience Answer It is not 1 Because the Apostle himselfe though hee had many revelations from God acknowledge●h hee had no dominion over the Corinthians 2 Cor. 1.24 ●f such an Apostle disclaime it upon what pretence can any Magistrate or Presbiter in the world require it now is it not a dominion when in case of scruple of compliance with publike practice or practizing according to the light the Lord gives us we shall be forced from the one to the other 1 Pe● 5. not as Lords over Gods heritage Now he lords it that imposes lawes upon the conscience 2 Persecution for conscience is unlawfull because of the neer relation Gods people are to God They are Gods anoynted Psal 105.15 Touch not mine annointed much lesse fine bannish imprison And whe● Paul would have brought the brethren bound to Jerusalem for professing the saith of Christ and renouncing Judaisme it s cald no lesse then persecution Acts 9.2 3 4. Matth. 18.6 whosoever shall offend one of these little ones which beleeve in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the Sea what guilt then lies on the soules of those that offend many such and that for small matters as difference of judgement 3 Because there may be difference of beleefe in smaller matters and yet both do it unto God Rom. 14.2 One beleeveth that he may eate all things another who is weak eateth herbes that is he beleeved it was not lawfull for him to eat something and yet he that did eate did eat to the Lord and he that did not eate to the Lord he did not eate both did it cons●ienciously to God now it is so far from deserving persecution to do things to God that it deserves praise 4 It is a note of the false church to persecute and of the true Church to be persecuted Mat. 10.16 A sheep will be a sheep though you handle it never so roughly but Wolves will persecute and persons are more or lesse wolvish as they more or lesse persecute Gal. 4.29 As he that was born after the flesh persecuted him th●t is borne after the Spirit So it is now 2 Tim. 3 12. Whosoever will live Godly in Christ Jesus shall suffer Persecution 5 Because it is not in the power of a man to beleeve what he would A man trying all thigns according to 1 Thes 5. cannot beleeve what he would but according as the strength of Arguments present themselves to his understanding therefore it is not just that he should be punish●d for beleeving what he cannot see grouds to beleeve there being no volun●arinesse therein It is not just he shold be punished as in some cases its plaine when a man forgoes some enjoyments and exposes himselfe to sufferings When a man sees crosses on the one hand and temporall ends on the other doubtlesse hee would beleeve so that hee might enjoy the one and escape the other could hee have light so to doe Especially when the persecutor saith beleeve this or you shall dye Burne 6 Christ forbids pulling up Tares lest they pull up

them out of Communion and so the matter of the churches come to be so corrupted that they are made uncapable of reformation for when the matter of Churches is rotten what hope is there that the churches will come into a pure state Better did the Nicene Councell that divided their Congregations into Hearers Catechumeni or persons catechised and Communicant The mixt multitude were hearers hopefull persons that had good desires were Chatechumini and those that were deemed believers were Communicants a practise much to be thought of in these times of reformation 2 It confounds the world and the church together which Christ hath severed Joh. 15.19 Joh. 17.9.14.15 Infants b●ptisme especially serving to christianize the prophane world who if men enlightned would speak what they think they must needs say they are not Christians no not one tenth part in too too many Congregations 3 It causes reproach to christianity when many persons that have been christianized only by their infants baptisme prove so unholy which Heathens look on as part of you yea though they be kept off from communion with you in the Lords Supper yet will it be hard to keep off such from the Supper their ignorance must be very grosse and their scandals very soul that keeps them off but more hard to keep them off if they lead civill lives and be rich especially if they understand some Catechisticall points though any christian man may see they are strangers from any life of grace 4 Wicked persons rest in the baptisme they had in their infancy without seeking after knowledge or grace whereas were they held a while up●n hope of acceptation into communion of churches they might be furthered to seek knowledge and restrain from grosse enormities whereas now supposing themselves Christians by their baptisme they received in infancy they care not to do either 5 It s a Nest-egge and ground work for traditions if we fall upon traditionary teachers Bell ●● d ve●b ● d●● 5. Mort A●ol part 2. l 1. c 39. Obj-Ame● Ant Synod ●e ●●●ver 〈…〉 apo p 2●2 presently they hit us in the teeth with infants baptisme B●llarmine saith the Lutherans cannot prove the baptisme of infants against the Anabaptists by the Scripture the Catholiks are not wont So the Remonstrants in their Assemblies as a very ancient rite which can scarcely be left off without great scandall and offence 6. It fills the conscience with scruples some question whether they were ever baptised some question how could I make a covenant by my selfe much lesse by others being an infant Some thinke there is no word at all for what is herein done but it s onely a laudable Apostolicall tradition some thinke it a Signe of faith in present others in infants But that which causeth most scruple is about the formalis ratio the formall cause that inrights a man to this infant Baptisme Some thinke the faith of the parents or of those that offer them doth inright them hereto Others think that the faith of their Grand-father great-grandfather to many generations if none be neerer that were godly of the race the faith of Noah shall serve Aug. Ser. 1 ● de ver apostol Others thinke the faith of the whole Church Others thinke that childrens Seminall faith makes them capable hereof the nature whereof who can understand seeing all faith requires an act of the understanding which infants have not Some thinke Abrahams faith doth it Some think there is an inward covenant which was made to Abraham whereby whatsoever God is to a godly man he is the same to all the seed Nay say others seeing many of the godlies seed are wicked this is impossible but th●re is a certain outward Covenant formerly in circumcision now in bap●isme whereby infants do partake talke with ten men and you shall see them divided into five parts about the formall cause that en●itles an infant to baptisme It s a speech of Erasmus things are bad where there is need of so many remedies Infants Baptise destroyes two of the principall marks of a particular church whereby the members of it are known from all other societies i● the world so that hereby they are made no markes at all as 1. Prof●ssion 2. Baptisme 1. Profession That which makes us members of the Catholike I mean Christs bodie for the catholike visible church I explod as a monster that hath neither Ordinances nor officers unlesse w●e take catholike into opposition to the church closed up in Iudea I say that which makes us members of the catholike the profession hereof makes us members of a particular Church faith doth the one the profession of faith doth the other Acts 8.37 38. Acts 19.18 and this profession is required in New England before any person is admitted as a member Now infants baptisme utterly destroyes this note being they are members already 2. Infants baptisme destroyes baptisme from being a marke of a Church He that would truely define and describe it by such properties as are so essentiall to the thing as that being there they make it to be that it is and being absent it ceaseth to be any more the same And further that it be common to no more but that thing Now infants baptisme is no distinguishable signe or mark of a member of a church because it is common to more persons then such as by Church right are members of Churches even to many that assoon as they grow up become persecutors of beleeving members of the same church of which the persecutors themseves are reputed members Most Divines make Baptisme a signe of a church but how it can be so in such a subject I see not 8. It makes the Preachers assertions of Baptisme and the peoples practicalls to jar one with another Melancton saith dipping signifies the old man with sin to be appointed to death and comming up out of the water Loc. com de bap signifies that wee being now washt do expect a new and eternall life Zanchy They that are dipt Zanch in Ephes loc de ba● are received into the faith and flock of Christ and Order of them that are to be renewed by the spirit forgivenesse of all sins being given unto them ●n Roma●●s c 6.5 Martyr saith Baptisme is a signe of regeneration into Christ into his death and resurrection which succeeded circumcision consisting of the washing of water in the word whereby in the name of the Father Son and Holy Ghost remission of sins and powring out of the Spirit is offered and by a Sacrament we are planted in Christ and his visible Church and right to the Kingdome of heaven is sealed unto us and we likewise professe that we will hereafter die ●o sin and live to Christ 〈◊〉 l. cap. ●5 Polanus saith Baptisme is a Sacrament in which they to whom the Cov●nant of grace belongs according to the command of Christ are washed with water in the name of the Father Sonne and Holy Ghost that is