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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
tradition_n	faith_n	reason_n	scripture_n	2,267	5	6.0519	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28344	Vindiciæ foederis, or, A treatise of the covenant of God enterd with man-kinde in the several kindes and degrees of it, in which the agreement and respective differences of the covenant of works and the covenant of grace, of the old and new covenant are discust ... / [by] Thomas Blake ... ; whereunto is annexed a sermon preached at his funeral by Mr. Anthony Burgesse, and a funeral oration made at his death by Mr. Samuel Shaw.	Blake, Thomas, 1597?-1657.; Burgess, Anthony, d. 1664.; Shaw, Samuel, 1635-1696.	1658 (1658)	Wing B3150; ESTC R31595	453,190	558

when it is well known that infant-Baptisme was not in that Councel of 66 Bishops at all agitated much lesse determined It was not put to the Question but taken for granted by all that were present The dispute and the determination was upon that which Fidus questioned which was the Baptisme of infants before eight dayes old and not infant-Baptisme how could he mean that it hath since continued in a streame by vertue of that determination or Canon when he very well knowes there was neither determination nor Canon upon it nor yet any need of it They determined that which in their meeting was put to the Vote that an infant under eight dayes might be baptized So that this Quaere as all the rest stands unsatisfied and antiquity cleared for infant-Baptisme It is yet farther said that many learned men in former and latter times take infant-Baptisme onely for an unwritten tradition giving us a list of Popish Writers that have spoke to this purpose a Cardinal in a Popish Councel Bennus Bellarmine and Erasmus that had scarce stept over the threshold from them To which we answer That it is no marvel if these making it their businesse to parallel unwritten Traditions with Scriptures some of them to preferre them before them and knowing infant-Baptisme to be in honour in all Churches do pin it upon unwritten Tradition that so they may advance the honour of unwritten Tradition with it yet even these cite Scriptures for it and so marre their own market of Traditions as those that procure them are forced to acknowledge When Bellarmine would argue the Scriptures imperfection and assert a necessity of unwritten Tradition then he can affirme that infant-Baptisme hath no other foundation but when he will defend infant-Baptisme against those that matter not Tradition he can finde Scripture for confirmation Foreseeing this Objection an Answer is brought out of Bennus That some things may be proved out of Scripture when the true sense of Scripture is evident and infant-Baptisme is proved from John 3. 5. but the sense whereby to prove it is manifest by tradition Becan Manual lib. 1. cap. 2. sect 24. It is very well known that these Jesuites will say as much of any point of Faith and leave the whole meaning of all Scripture to rest on the Churches interpretation continued by tradition As to the quotation of Protestant Authors so many of them as have kept up the honour of Scripture and made no defection from that way it onely speakes their boldnesse to affirme that any of them ever dishonoured infant-Baptisme in that way as to settle it upon unwritten tradition or to fixe it on such a bottome They very well know that as they defend the Scriptures full perfection and make it their businesse to oppose all that would have it ek't out by any thing that is unwritten so they assert infant-Baptisme on Scripture-foundation Can they think that they have to deal with such weak adversaries that whiles against their party they contend with Scripture-Arguments that infants ought to be baptized they will yield up the cause on the other hand to Papists and confesse the insufficiency of Scriptures But the homonymie or various acception of the word Tradition may deceive the unwary Reader Sometimes tradition is taken in the proper sense for that which is delivered or handed over from one to another in this sense every point of faith is a tradition and so is Baptism it self as well as infant-Baptisme in which sense Paul takes it 2 Thes 2. 15. Stand fast and hold the traditions which ye have been taught whether by word or our Epistle Sometimes tradition is taken for that which is delivered in word without writing as there is distinguished a tradition by word and a tradition by Epistle what Paul taught in his Epistles is a tradition and what Paul delivered by word of mouth is a tradition and both must be held Here somewhat seemingly is spoken for unwritten traditions by the Apostle For solution of which our Protestant Divines have taught us to distinguish between the doctrine it self that is delivered to us and the way and manner of delivery So Chamier de canone fidei lib. 8. cap. 1. sect 16. The former of those might admit of many sub-divisions The way of delivery is either by writing in the Scriptures or by lively voice by Gods Ministers as Chamier farther observes sect 19. Here again we must distinguish between words and things the words that are uttered and the doctrine that these words contain all words are not written all our words in Sermons are not written in the Scriptures all Pauls words in his Sermons are not written in Scriptures as appears by his distinction before delivered by word or Epistle but the doctrine it self that we deliver is contained there Paul preached nothing but that which Moses and the Prophets said should come Acts 26. 22. yet there were many words delivered by him which Moses and the Prophets never spoke They yet teach us to distinguish between that which is expressely written in the Scriptures and that which is by evident consequence thence deduced Amesius defending the Scriptures perfection against Bellarmine introducing unwritten traditions saith The Question is not whether in so many words all necessary truths are contained in the Scriptures but whether they may be gathered from thence in any expresse speech or necessary consequence Bellar. Enervat cap. 6. thes 1. Let Doctor Sclater in this be heard who speaking to this point saith Thus informe your selves 1. Where generals are delivered there are all particulars comprized in those generals intentionally delivered because generals comprehend particulars 2. Where principles and causes are delivered there effects are also intended as being virtually contained in their principles 3. Where one equal is taught all of like reason it taught quia parium par ratio and where there is par ratio there is par lex Where there is like reason there is like law So take contents of Scripture no instance of any point of necessary or but convenient faith and practice can be given but what is delivered in the written Word Doctor Sclater in 2 Thes 2. 15. and when they have well weighed these things they will finde small cause to believe that they have any advantage from these Authors Field it is said sayes The fourth kinde of Tradition is the continued practice of such things as are neither contained in the Scripture expressely nor the examples of such practice there delivered though the grounds reasons and causes of the necessity of such practice be there contained and the benefit or good that followeth it Of this sort is the Baptisme of infants which is therefore named a tradition because it is not expressely delivered in Scripture that the Apostles did baptize infants nor any expresse precept there found that they should do so yet is not this so received by bare and naked tradition but that we finde in

Scripture to deliver unto us the grounds of it If they will subscribe to that part That the grounds reasons and causes of the necessity of infant-Baptisme are contained in Scriptures then I will subscribe to the other that those words infants ought to be baptized are not the Scripture Then Doctor Prideaux is brought in who sayes Paedobaptisme rests on no other divine right then Episcopacy but we are not told whether Doctor Prideaux goes about to bring down infant-Baptism to unwritten Tradition or to bring up Episcopacy to divine right according to Scripture And out of these Premisses this conclusion is inferred that the Ancients and learned afore Zuinglius did account infant-Baptisme to have been an unwritten tradition having reason from Scripture not evident of it self but to be received from the determination of the Church Which for ought that I can discerne is thus gathered some Papists to set up unwritten traditions have in contradiction to themselves fastened infant-Baptisme upon it of which onely one lived before Zuinglius Some Protestant Writers every one of them living after Zuinglius speak not one word to the purpose Ergo the learned before Zuinglius did account infant-Baptisme to be an unwritten tradition Me thinks the Scripture-Arguments which may be found in Authors far above Zuinglius his standing as in Aquinas 3. part quaest 68. art 9. August de Baptis contra Donat. lib. 4. cap. 24. with others might with more strength conclude that they rested on a written foundation and were not satisfied with unwritten tradition CHAP. LVI The reality of connexion between the Covenant and initial seale asserted THe several minor propositions in the syllogismes before laid down being proved at large in the foregoing discourse So that nothing more needs to be added yet if there be no necessary connexion between the covenant and the seale the major propositions will yet be called into question Though it be granted that infants be Church-members are in covenant have the promises are Saints are in the bosome of the Church by birth-priviledge are children of the Kingdome c. Yet it will be said though most unreasonably that they are not yet to be baptized I shall therefore 1. Bring Scripture proofes for the real connexion between the covenant and the seale clearing those Scriptures from exceptions taken against them 2. I shall make it good with arguments or reasons 3. I shall returne answer to objections brought against that which is here asserted That all in covenant are to enjoy the initial seal of the covenant let the words of God himself in the institution of circumcision be considered Gen. 17. 7 9 10 11 14. I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee Thou shalt keep my covenant therefore thou and thy seed after thee in their generations This is my covenant which ye shall keep between me and you and thy seed after thee Every man-child among you shall be circumcised and ye shall circumcise the flesh of your foreskinne and it shall be a token of the covenant betwixt me and you And the uncircumcised man-child whose flesh of his foreskin is not circumcised that soul shall be cut off from his people Here we see 1. A covenant entered 2. A seal appointed as the Apostle Rom. 4. 11. calls it 3. The necessary connexion between the seal and covenant declared They are to be circumcised because they are in covenant Having interest in the covenant They have together with it interest in the initial seal against this is objected First All the force of this proof hangs on the particle therefore verse 9. and may be rendared And thou or but thou as well as thou therefore and is by others rendered Tu autem and Tu vero which are neither of them illative termes 1. We have no reason but that it may be an illative as well as a copulative and being an illative particle he hath no exception against the strength of it 2. I deny that all the force of the proof hangs on that particle look farther on into verse 10. This is my covenant which ye shall keep between me and you and thy seed after thee every man-childe among you shall be circumcised and take in with it Acts 7. 8. And he gave him the covenant of circumcision And so Abraham begat Isaac and circumcised him the eighth day c. and let them at more leisure finde an answer to this argument That which God himself calls by the name of a covenant ought not to be separated from it But God calls circumcision by the name of a covenant Ergo they ought not to be separated 2. Let them consider the relation in which the Apostle puts this Sacrament of circumcision to the covenant Rom. 4. 11. An instituted appointed signe and seale is not to be divided from that which it signifies and seales circumcision was an instituted appointed signe and seale of the covenant therefore it is not to be divided from it Secondly it is said If it were granted that therefore is the best reading yet that the inference verse 9. should be made from the Promise only verse 7. I will be a God to thee and thy seed after thee and not as well if not rather from the Promise verse 8. of giving to him and his seed the land of Canaan I finde no sufficient reason given This reference engages the adversary 1. In a contradiction to himself who sayes elsewhere the promise of the Gospel was confirmed to Abraham by the signe of circumcision He also contends that it was a mixt covenant made up of spiritual and temporal mercies and then it must take in the spiritual as well as the temporal Promise All that know the nature of covenants and use of Seales know that the Seale ratifies all that the covenant containes But the covenant according to him contained not barely the promise of the land of Canaan and therefore the reference must carry it farther than the land of Canaan 2. It engages him in a contradiction to the Apostle who makes circumcision a signe and seale not alone of the land of Canaan but of the righteousnesse of faith Thirdly It is said But if it were yielded that the inference were made peculiarly from the Promise verse 7. to be a God to Abraham and his seed it must be proved that every Believers Infant childe is Abrahams seed afore it be proved that the Promise belongs to them It must either be proved that they are Abrahams children or have the priviledge of the Children of Abraham which from Genesis 9. 27. Rom. 11. 17. is sufficiently proved especially being confirmed by those Texts that carry the covenant in Gospel-times to the issue And for his exception that the covenant was not made to every childe of Abraham though it were true yet it would not serve his purpose provided that we in Gospel-times

250 Salvation Put for saving Ordinance p. 299 300 Schooles See Vniversity Scholar The name of Scholar is applied to man of learning justified p. 176 c. Scruple Corinthians had their scruples about their unequal marriages p. 350 They had their scruple concerning their issue upon such marriage ibid. Their scruples arose not from the Apostles words 1 Cor. 5. 9. p. 352 In all probability from Ezra 9 and 10 Chap. p. 354 The Apostle brings not formal concluding Arguments to prove the lawfulnesse of such marriage-society but removes scruples concerning their state with their issue p. 360 c. Seal Title to the seal necessarily followes from interest in the Covenant p. 422 Separation In what cases necessary p. 280 c. In what cases unwarrantable p. 283 Members of particular Church-congregations ought much rather to endeavour the reformation of abuses than to make separation p. 276 Corruption in conversation scarce admits of separation p. 283 Corruption in Discipline scarce admits of separation p. 284 Old non-Conformists thoughts about it p. 285 Master Cottens indulgence towards it p. 286 Togather Churches out of Churches in a way of separation unwarrantable p. 288 Sorrow A prae-requisite to repentance p. 137 Cautions concerning it p. 139 Sovereignty Held up of God in mans estate of grace In keeping up his Commandments p. 54 In exercise of Discipline p. 77 Spirit It s office in the work of Assurance p. 197 The immediate test of the Spirit questioned p. 198 Cautions that some have put to it overthrow it ibid. T. Tradition Distinguished p. 418 Not the bottome of infant-baptism p. 419 U. Unclean IS not Bastardy 1 Cor. 7. 14. p. 357 Universities In order to a gifted Ministry necessary p. 173 174 Reasons assigned ibid. Examples of them in Old testament-Testament-Scriptures and Ecclesiastical Writers p. 174 175 Objections answered p. 174 175 W. Weaknesse All weaknesses not Covenant-breaches p. 294 Will-worship Infant-Baptism no will-worship p. 437 c Work Of mans salvation begins in an habit not act p. 112 Works In what manner called for in the Covenant of Grace p. 146 Wrath. Covenant-interest without coming up to the termes of the Covenant delivers not from wrath p. 315 316 A Table of those Scriptures which are occasionally cleared briefly illustrated or largely vindicated in this Treatise Genesis CHap. Verse Page 1. 28. 101. 2. 17. 9 100. 3. 17. 37. 9. 9 10. 36.   27. 237 204. 17. 1. 2.   7. 43 422.   8. 301.   9. 423   7 9 10. 422. 301 297. 23. 15 16. 3. 27. 34. 4. 48. 14. 186. Exodus 12. 48. 209. 13. 14 15. 228. 19. 25. 213. 20. 18. 213. 21. 2. 2. 24. 6 8. 12.   7 8. 206. 34. 7. 122.   30 33. 214. Leviticus 1. 4. 186. 8. 10. 187. 24. 14. 186. 25. 39 c. 405. Numbers 6. 22 23. 397. 20. 12. 78. Deuteronomy 4. 1. 216.   13. 30 2110 c. 5. 1 2. 15.   33. 216. 6. 4. 232.   24 25. 216. 7. 7 8. 343. 9. 26 27. 303. 10. 16. 228. 12. 5. 68. 24. 16. 469. 26. 17 18. 11 15 210.   18 19. 7. 29. 1 2 3 c. 230 231.   1 4. 166.   10 11. 15. 30. 6. 107 2116.   16. 216. 33. 10. 176. 34. 9. 186. 1 Samuel 8. 15. 17. 11. 12. 3. 19. 20. 174. 2 Samuel 1. ult 83. 12. 8 9. 13 84 85. 2 Kings 6. 1. 174. 2 Chronicles 34. 22. 175. Esther 6. 13. 7. Job 4. 18. 91. 5. 23. 2. 37. Psalmes 2. 8. 237. 4. 8. 7. 16. 35 c. 26.   45. 26. 24. 5. 48. 44. 17. 152. 50. 1. 15 294.   16 17. 141. 72. 11. 238. 74. 7 8. 442. 78. 8 10. 255.   34. 234.   34 c. 159. Chap. Verse Page 79. 12. 48. Psalmes 86. 9. 238. 94. 19. 7. 105. 12 13. 48. 106. 35 36. 453. 110. 3. 131. 119. 6. 159.   12. 218. Proverbes 3. 11 12. 78. 5. 12. 167. 20. 2. 217. Canticles 1. 4. 105. Isaiah 2. 3. 54. 4. 1. 25. 24. 1 2 3 c. 253 254. 26. 12. 145. 42. 6 7. 2. 53. 10 c. 14 112. 54. 5. 13. 55. 1 2. 49.   5. 238.   7. 141. 58. 6 7. 21. Jeremiah 2. 5. 193. 14. 14. 181. 22. 15. 21.   15 16. 109. 23. 13 14. 175. 27. 15. 181. 31. 31 32 33. 20. 170.   32 33. 259.   33. 2 107. 34. 12. 2.   15 16. 192.   18 c. 253. Ezekiel 13. 22. 189. 16. 20 21. 406 26. 35. 25 c. 107. 39. 23. 81.   23 24. 194. Hosea 2. 18. 3.   19. 12.   19 20. 247. 4. 14. 80. 6. 6. 172.   Joel   2. 28 29. 168 319. Amos. 3. 1 2. 224. 7. 14 15. 169. Habakkuk 3. 17 18. 135. Zephaniah 3. 2. 142. Zechariah 1. 4. 446. 13. 12. 169.   5 6. 180. Malachi 1. 11. 162. 2. 6. 179. Mathew 3. 2. 136. 4. 12 17. 136. 5. 20. 147.   48. 153 c. 8. 11 12. 305. 10. 42. 413. 11. 13. 75. 16. 5. 206. 19. 13. 186.   14. 393. 21. 23. 170.   31 32. 432. 22. 21. 437. 28. 19. 235 162.     412.     473.   20. 163. 22. 14. 239 267. 20. 16. 239. Mark 6. 5. 186.   12. 136. 11. 7. 170. 10. 14. 393. 12. 34. 114. 10. 16. 186. 9. 41. 413. Luke 7. 5 9. 441 442.   29 30. 433. 10. 16. 75. 14. 27 33. 252. 18. 16. 393. 20. 21. 170. 24. 25. 416.   25 26. 215.   44. 55. John 3. 16. 34. 5. 39. 215.   46 47. 211. 6. 44. 105. 7. 37. 128. 8. 51. 34. 10. 10. 100. Chap. Verse Page 11. 40. 12. 26. 31. 12. Acts. 2. 16. 168.   38 39. 426 c. 318.   39. 415. 3. 19. 190.   25. 412. 5. 31. 190. 7. 51 52. 466. 8. 17. 186. 10. 43. 190.   47. 460. 11. 12. 95. 13. 2. 186. 14. 23. 183. 15. 17. 128.   18. 132. 16. 14. 139. 18. 7. 441. 20. 7. 415.   21. 136 137.   29. 167. Romanes 2. 22. 439.   28. 37. 3. 1. 22.   19. 123.   20. 138.   21. 123.   21 22. 218.   31. 56. 7. 1 2. 58 59. 9. 1 2 3. 394.   6 7 8. 298 309 c.   9 10 11 12. 298.   25. 258. 10. 3. 117 214. 11. throughout 304.   1 2. c. 323.   6. 126.   28 29. 334. 1 Corinthians 2. 6. 155.   12. 198.   14. 166. 4. 7. 110. 5. 5 6. 287.   11. 449. 7. 14. 349 c. 403 464. 9. 5 6. 443.   9. 74.   13 14. 164. 10. 3. 229.   17. 415.   26. 163. 11. 28. 414.   30. 79. 12. 12. 18.   28. 184. 14. 21. 54.   34. 56 57. 15. 58. 143. 2 Corinthians 3. 12 13. 214. 6. 16. 258.   17. 140. 10. 7. 78. 13. 11. 153 154. Galatians 1. 12. 182. 2. 15. 305 306. 3. 8. 18.

aliter reprobationem sequitur peccatum non ut causam efficientem sed deficientem non quâ removetur quod adest sed non admovetur quod sustentaret a Tenendum est non de privata cujusque electione nunc tractari sed de communi adoptione totius gentis quae in externa specie collapsa videri potui ad tempus b Contendit Paulus firmum immutabile stare Dei consilium quo semel sibi illos in gentem peculiarem eligere dignatus est c Argumentum Apostoli ad probandam constantiam dilectionis Dei erga suam gentem d Videtur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donorum vocationis Dei non sequi illa quam nos statumus gratiae salutis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Quia fatcute Calvino martyre dictum Apostoli non de singulari cujusque electione sed de totius gentis Judaicae communi adoptione accipiendum sit Atqui hac communis adoptio vocatio gentis fuit mutabilis quoniam gens Judaica donis vocatione ill● excidit Ad corruptelas Stapletoni facilè respondetur 1. Non negatur de communi gentis Judaicae ●oc est foederali dignitate propri● loqui hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Deo pronun●iare Apostolum sed negatur hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulorum non confici Imò a minori ad majus firmissimè concluditur Si enim de gratia communi quidem aliena Apostolus rectè pronunciat esse Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quanto magis de gratia propria fideles idem statuere debent f Sic illis jam solenne est partem unam veritatis assumere câque abuti ad alteram vel evertendam vel dimovendam g Per electionem intelligit Apostolus primo externam foederis gratiam qui Deus hanc ge●tem sibi delegerit deinde ipsam aeternae dilectionis gratiam quam in ●ac gente quasi deposuerat Deus N●m adoptando cos in foedus testatum fecit se ex ea gente plurimos habere semper habiturum esse electos ad s●lutem h Quia Deus patres dilexit etiam ad filios dilectionem suam extendit si enim inter homines amicitiae parentum merito transeunt ad liberos Qui ni Deui idem facer●t The Series of the Apostles dispute opened The Corinthians Quaere The Corinthians scruples Explicatory Positions The ground or rise of the Corinthians scruples Two heterodoxical interpretations of the words holy unclean The first interpretation setting up parent and childe too high examined The second interpretation laying parent and childe too low 1. Weak and childish 2. Incongruous 3. Untrue Arguments evincing the holinesse in the Text not to be legitimation The sanctificat●on spoken to is not of parents in general but of one parent beleeving and another unbeleeving in particular The Apostle brings not formal arguments to conclude the lawfulness of marriage-society but removes scruples concerning their o●n state and their issue A vindication of instrumental sanctification The Text Analysed The argumen deduced from it Gal. 4. 29. The whole narrative analysed Upon what account these infants were tendered to Christ Why they were forbidden by the Disciples Positions rending to clear Christ admission of them Covenant-interest is of the nature of those things that descend from parent to child Like priviledges do descend in Kingdomes Common-weales Cities c. Sol. a Hinc Calvinus Beza suum dogma de traduce justitia hauserunt docéntque fidelium fi●ios propriè esse sanctos sine Baptisme salvari quia hoc ipso quo fidelium sunt filii censentur esse in Ecclesia nati juxta foedus divinum Ero Deus tuus seminis tui Ge. 17. 7. Quemadmodum jure civili censentur liberi qui ex altero parentè libero nascuntur sed errant b Foederis inter Deum Abraham initi participes sint sive Judaei ab eo carnaliter oriundi sive Christianorum parentum liberi carnalis generatio nihil facit c Ad nos descendit non per carnalem generationem parentum sed per spiritualem regenerationem Christi Sol. Sol. Sol. Birth-interest descends in all other Religions God ownes childre● borne in the Church as his servants and as his children Parent and childe respective to Church-interest are not in an opposite condition No president in Scripture of a believing Parent bringing up a childe for covenant and not in covenant Infants out of covenant according to Scripture-grounds are without hope of salvation Jesuites our leading adversaries confesse it Protestant Divines cannot avoid it Our present adversaries instead of reasons oppose onely comers against it Objections against Infants Baptism answered The Question stated whether there be any institution of Infant-Baptism Infants are within the verge of the institution of Baptisme Infans are Disciples The invalidity of that objection that we have no example of Infant-Baptisme examined Infants want of faith and repentance no impediments of their Baptisme The want of those expresse words Infants ought to be baptized is no impediment of their Baptisme Necessity of Scripture consequence Antiquity is for Infant-Baptisme Infant Baptism is not bestowed on unwritten tradition The various acception of the word Tradition (a) Distinguendum inter resquae traduntur in Ecclesia rationem earum tradendarum b Quadam sunt dicuntur in Scripturis quaedam vero sunt in Scripaturis tametsi non dicuntur N●zianzen lib 5. de Theol. c Non quaeritur antotidem verbis omnia necessaria in Scripturis continentur sed vel sententia expressa vel per necessariam consequentiam inde colligenda Infant-baptism cannot be charged with will-worship Extremes are dangerous The Jewes leaving idolatry run upon Sacriledge Separation for God of persons or of inanimate or unreasonable creatures Whether Sacriledge be any New Testament sin Separation for God either by institution or approbation Places for worship and maintenance of those that attend upon worship separate by divine approbation Positious concerning places Negative Positive Ministry maintenance asserted 1. What conscientiously is due 2. What is legally due Quae sententia tantum secum in vexit jam errorum schismatum agmen ut nihil de ullis superiorum temporum Hae reticis legatur tam insanum quod non fuerit reductum proximo quadriennio subsque rursum sectatores invenerit ut vel unum hoc pietatis studiosis radicem hanc suspectam meritò reddere debuerit ex qua tam in fausta germina suppulularunt a Arguments evincing the right of Christians in this latitude Amplification of this position a Aliquando filiis infidelium praestatur baec gratia ut baptizentur cúm occultâ Dei providentiâ in manus piorum quomodocunque proveniunt a Si Parens carens verâ fide cam tamen profiteatur in externo Eclesiae coetupro fideli habeatur aut olim habitus fuerit sub veteri Testamento infantes ex talibus nascentes erant foederati promissionis participes quia etiam promissio acceptata fluerit à parentibus majoribus in gratiam nasciturae posteritatis cui non praejudicat immediati Parentis incredulitas aut hypocrisis quamdiu infans incredulitatem hypocrisin Parentis imitari non potest Rivet in Gen. Cap. 17. Exercit. 88. Covenant of Church-members either explicite or implicite The Apostles and primitive Christians knew no explicite Church-Covenant Mr. Firmins reasons and his replies to them 1. 2 3 4. 5. 6. 7. 8. The interest of infants of excommunicate persons in Baptisme a Haec enim excommunicatio nou est iustar veneni quod hosti datur ad exitium sed medicina quae fratri datur ad salutem Arguments to carry the question in the negative answer 1. All possible engagements and obligations to holinesse Parents must see that their childrens breeding do answer their birth The danger of persecution Consolation 1. To Nations thus honoured 2. To single persons 1. Respective to themselves 2. Respective to their posterity Doct. 2.