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child_n	write_v	year_n	yield_v	16	3	6.3412	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20770	A treatise of the true nature and definition of justifying faith together with a defence of the same, against the answere of N. Baxter. By Iohn Downe B. in Divinity, and sometime fellow of Emanuel C. in Cambridge.; Selections	Downe, John, 1570?-1631.; Baxter, Nathaniel, fl. 1606.; Bayly, Mr., fl. 1635.; Muret, Marc-Antoine, 1526-1585. Institutio puerilis. English.	1635 (1635)	STC 7153; ESTC S109816	240,136	421

and to vpbraid error in man is to reproch euen mortality in selfe Which if you had seriously and duly considered either you would not with such petulancy haue beene caried against the errors you imagine to be in mee or at least you would haue remembred your selfe also to be a man But seeing you count your selfe the only wise-man and others as the Poet speaketh Homer to fly about like shadowes you may not thinke it hard if being both ignorant and insolent you be admonished of the one and chastised for the other OF THE FAITH OF INFANTS AND HOW THEY ARE Iustified and Saued By the late Reuerend and Learned Diuine Master Iohn Downe Bachelour of Diuinity and sometimes Fellow of Emanuell Colledge in Cambridge OXFORD Prinred by IOHN LICHFIELD for EDWARD FORREST Anno Domini M.DC.XXXV OF THE FAITH OF INFANTS AND HOW THEY ARE Iustified and Saued THat Christian Infants haue a particular Faith of their owne is generally affirmed both by Papists and Lutherans yet with some difference De Bapt. l. 1. c. 10. as Bellarmine writeth For Papists hold that they haue onely Habituall Faith and that it together with Hope and Charity is infused into them in the Sacrament of Baptisme but the Lutherans saith he attribute vnto them Actuall Faith or something like thereunto Wherein it may be the Cardinall doth them some wrong Field Append. part 2. §. 1. For it is obserued by some Diuines that they constantly deny Children to haue any actuall apprehension of Gods mercies or that they feele in themselues any such motions of Faith Whereupon it must needs follow that their meaning is not to attribute vnto them Actuall Faith but a kind of Habituall Faith onely or that seed root and Habit whence Actuall motions in due time doe flow But bee their opinion herein whatsoeuer it will bee sure I am that both Lutheran and Papist agree in this that Infants haue a particular Faith of their owne The principall reasons that they alledge for proofe hereof are these Heb. 11.6 Infants please God but without Faith it is impossible to please him Mat. 19.14 The Kingdome of God belongs vnto them Which yet the Scriptures say cannot be attained without Faith The Word of God euery where maketh particular Faith a necessary meanes vnto Iustification and Saluation as where the Prophet saith The iust man shall liue by his Faith Hab. 2.4 but Infants are iustified before God and being iustified cannot but bee saued Matt 18.6 Mar. 9.36 Luc. 1.41 Nay Christ himselfe expresly saith that they doe belieue And Iohn the Baptist in the very wombe of his Mother was filled with the Holy Ghost and sprang at the salutation of the Blessed Virgin Other arguments they vse but they are all of the like nature and notwithstanding them all I cannot bee perswaded that Infants while they are such haue any Faith of their owne either Actuall or Habituall And these among sundry others are my chiefest reasons Deut. 1.39 First the Scripture in plaine tearmes affirmeth that they haue no knowledge at all either of good or euill and that they cannot so much as discerne betweene the right and the left hand If so Ion. 4.11 how can they who conceiue not of things naturall vnderstand those things that are heauenly and aboue the pitch of nature To this effect Saint Augustin Epist 57. Scire diuina paruulos qui nec humana adhuc norint si verbis velimus ostendere vereorne ipsis sensibus nostris facere videamur iniuriàm quando i●●loquendo fuadere studemus vbi omnes vires officiumque sermonis superet euidentia veritatis that is If wee should goe about to demonstrate with words that Children know the things of God who as yet know not the things of men I feare wee should offer wrong euen to our very senses endeuouring to perswade by speech that the euidence of the truth whereof far exceeds all power and office of speech Secondly when Infants are presented at the holy Font and either sprinkled with the water of Baptisme or dipped therein how chanceth it that they so much dislike thereof testifying their dislike by their crying and other motion of the body Certainly had they actuall Faith they would endure all with much patience and cheerefulnesse and neuer bewray so much aduersenesse and discontent But if in doing so they goe against their knowledge the Sacrament must needs bee so f●rre from auailing them to the washing away of Originall guilt that by their reluctation they rather contract a further guilt of Actuall sinne which I suppose none except he be too too vncharitable will imagine of them Thirdly if they haue Faith why are they not after their initiation by Baptisme forthwith admitted vnto holy Communion In the time of Saint Augustin and Innocent the first it was the practice of the Church so to doe and it continued as some write for the space of sixe hundred yeeres downe vnto the times of Ludouicus Pius and Lotharius But why is that custome now growne out of vse and why are Children barred from the Eucharist if they belieue as well as elder people Nay why are they not rather admitted then those of riper yeeres For Infants haue not so much as euill thoughts in them but these by reason of their longer life haue made themselues guilty of many euill deeds besides Fourthly Faith as Saint Paul witnesseth commeth by hearing and hearing by the Word of God preached But Infants heare not neither by the eare nor by any other way proportionable thereunto or if they doe yet they vnderstand not what they heare For did they vnderstand I presume they would harken more attentiuely vnto what is said then we see they doe Wherefore not hearing neither doe they belieue If you say they belieue by an inward Hearing then is that Faith wrought either by Ordinary or Extraordinary meanes Not by Extraordinary meanes for it is done euery day and houre By Ordinary therefore If so then haue wee a double manner of working Faith and both of them Ordinary the one by Inward Hearing in Infants only the other by Inward and Outward also in those that are Adulti which is a meere nouelty in the Church of God Fiftly how commeth it to passe if Children haue Faith that among so many millions of them as haue beene in the world not so much as one of them when they come to riper yeares giueth any testimony of his Faith vntill hee bee farther taught and informed If a child borne of Christian parents and entred into the visible Church by Baptisme shall afterwards while hee is yet in his tender yeeres fall into the hands of Infidels or Turks as the more the pitie many thousands of them haue done and the whole band of Ianizars they say consists of no other doth hee not readily receiue that religion which is first instilled into him without once dreaming of the Christian Faith Which yet how it should bee hauing from his

Faith of S. Steuen as some suppose vnto S. Paul and the teares of Monica vnto her Sonne Augustin Thus those that are Adulti must haue a Faith of their owne And why I pray you more then Infants The reason is euident For first those that are Adulti are capable of Faith so are not Infants and therefore reason would that they should haue a Faith of their owne though these bee holpen by the Faith of another Againe they that are growne to riper yeeres haue in them more deadly diseases then Infants and so need more remedies then these Infants indeed are borne in Originall corruption propagated vnto them from Adam but of Actuall sinnes they are not guilty neither are they defiled with the fruites of that bitter root And therefore vnto them sufficeth thorow the gracious Couenant of God the Parents Faith But to those that are Adulti who are stained not onely with Originall s●●ne but also with many Actuall transgressions by themselues committed in thought word and deed it is requisite that by a particular Faith of their owne they apprehend the merits and obedience of Christ for their Iustification and Saluation In a word anothers Faith as is aboue said may by diuine dispensation and indulgence suffice to him who hath onely sinned in another but to him who himselfe hath sinned not anothers but his owne particular Faith is necessary Now to conclude all with a little application seeing all these things are so first wee haue here the great priuiledge and prerogatiue of Christian Children aboue others For by vertue of the Couenant they are a holy seed haue right to the promises and the Kingdome of Heauen belongeth vnto them Hence is it that anciently vnder the law they were Circumcized and now vnder the Gospell are admitted vnto Baptisme the seale of the Couenant of grace In so much that whosoeuer of them depart this life in their infancy and tender yeeres vndoubtedly they are all and euery one of them saued What should let Can they that are holy perish Will God fayle of his Word to those that haue right to the promises Shall they to whom the Kingdome of Heauen belongeth bee excluded from it Originall sinne is pardoned them in the Couenant and washed away in the lauer of regeneration other sinne they haue none to hinder them and therefore without doubt so soone as they die their innocent soules are by the holy Angels of God transported into Abrahams bosome Neither let any man thinke that herein I stand single and by my selfe for thus a reuerend Bishop also of this Church I pray what did antiquity teach that young Children Baptized are deliuered from Originall sinne Carleton ag Montag Wee teach the same and doubt not but if they die before they come to the practice of actuall sinne they shall bee saued And our Diuines in the Councell of Dort Synod Dord Infantes ante vsum rationis morientes electi Infants dying before the vse of reason are elected Tom. 1. Hom. 2. p. 1. And the booke of Homilies Infants being baptized and dying in their infancy are by this Sacrifice washed from sinne brought into Gods fauour made his children and inheritors of the Kingdome of Heauen More I could name but these may suffice to let you know how vnlikely it is that should bee Arminianisme for so hath this opinion rashly beene censured of some which the Church of England and the professed enemies of Arminians hold But what are none saued but onely the Children of Christians Or doe you condemne all the rest vniuersally vnto the pit of Hell Iun. de nat grat 28. I will tell you what as graue and learned a Diuine as any this age hath yeelded holdeth Hee doubteth not but that many of the Children of Infidels are saued partly by vertue of the Couenant and partly by Gods election By vertue of the Couenant in as much as they are descended of such Ancestors as haue apprehended the Couenant although their succession haue afterwards suffered some interruption By Election because God hath not barred himselfe from power and right to communicate grace euen to those whose Ancestors pertained not to the Couenant For if hee call those Adulti into the Couenant who before were not of it why may hee not in like manner if hee please chuse Infants also Finally as hee belieueth all that are in the Couenant and that are elected to bee saued so in Charity hee presumeth all that dye in their Infancy rather to bee saued then shut out of the Kingdome of Heauen For my part I will answer no otherwise then in the words of Saint Paul 1 Cor. 5.12.13 What haue I to doe to iudge them that are without Doe yee not iudge them that are within But God iudgeth them that are without And so to his righteous iudgement I leaue them Againe here haue wee double comfort for all Christian Parents And first in the birth of their Children seeing they are holy and belong vnto the Couenant of Grace True it is the Scripture saith Psal 51.7 Eph. 2.3 they are conceiued and borne in sinne and so the Children of Wrath but you are to know that they represent a double person one of a Sonne of Adam the other of one ingrafted into Christ As they are the Sonnes of Adam they are bone sinfull as ingrafted into Christ freed from sinne Secondly in their death for they may bee assured by Faith that they are translated into those ioyes which eye hath not seene nor eare euer heard nor hath euer entred into the heart of man Of elder people they can but hope it in Charity of these they haue infallible certainty If they liue vnto more yeeres who knoweth but wickednesse may alter their vnderstanding Sap. 4.11 or deceit beguile their mind as the wise man saith But now being preuented by death they are quickly passed this vale of misery and haue soone ended their painfull pilgrimage and are possessed of the place of eternall rest and happynesse If any thing will drie vp the teares or stint the sighs and cries and lamentations of Parents for the losse of their tender Infants this is it especially if they consider withall that themselues vnder God haue beene the meanes of bringing them within the Couenant and procuring vnto them their euerlasting Saluation Thirdly Parents may hence learne that a necessity is laid vpon them to present their Children vnto the holy Font so soone as conueniently they may For seeing by their birth they are interested vnto the Couenant the seale of the Couenant must not in any case be sleighted or neglected What though Baptisme be not absolutely necessary vnto them yet is it necessary for Parents to giue it them conditionally if it may bee had If it cannot bee had the Vow and Desire of the Parents is sufficient neither doth the bare want of Baptisme without any of his or their default exclude the Child from Saluation For if a iust and honest

Person certenly there cannot bee two Sonnes one of God and another of Mary but the Sonne of God must needs be the Sonne of Mary and so Mary be the Mother of the Sonne of God And as by reason of this Hypostaticall vnion Christ himselfe doubted not to say The Sonne of Man came downe from heauen so the same analogie and proportion of Faith requires vs to say The Sonne of God is borne of the Virgin Mary which as Vincentius Lirinensis saith is most catholickly beleeued and most impiously denied Much more might be added hereunto but to them that iudge of persons by the Faith this is too much and enough euen to them that iudge of Faith by Persons Only from hence I inferre first that Titius confounding Papists in open pulpit for calling the blessed Virgin Deiparam the Mother of God either knew not what he said and so proued himselfe but a nouice in Diuinity or if he spake aduisedly and out of iudgement it was no lesse then professed heresy Secondly that I disapprouing Titius therein cannot iustly bee taxed of tricks or niceties or spirit of contradiction vnlesse together with mee Councels Fathers Protestants the Apostolicall and Chalcedonian Creed Scripture and the Analogie of Faith vndergoe the same censure Lastly that as Seneca otherwise an excellent Moralist spake very irregularly when hee said Drunkennes would sooner be commended in Cato then Cato condemned for his Drunkennes so you though els I perswade my selfe a sound and Orthodoxe Christian much swarued from the rule of Piety and Faith when you chose rather to excuse Nestorianisme in Titius then with me to condemne him for it And all least some who haue ouer prodigally bestowed transcendent and immoderate prayses vpon him should seeme eyther too weake in iudgement or too strong in passion M. ANTONIVS MVRETVS his Institution for Children translated MY Sonne while you are young These precepts learne of mee Beare them in mind not on your tongue And let them practiz'd bee First see you serue and feare The God of heauen aboue Then Parents deere and such as beare The roome of Parents loue To lie count it great shame What thereby can you gaine If you haue err'd confesse the same So grace you may obtaine Seeke learning greedily Then learning what more sweet By it you may most readily With wealth and honor meet If any shall you chide When you haue faulty been Thanke him therefore and then take heed He chide you not agen The man that speakes you faire Count him not straight your friend He hates the child that doth him spare When as he doth offend Who once hath you deceiu'd With flattring words and faine He when occasion is perceiu'd Will you deceiue againe If you be wise nor none Nor euery one belieue You loose your credit by the one Th' other will you deceiue If sin you should commit Or in your mind should plot God who sees all things seeth it Though man perceiue it not To none but friends well tride Your secrecies reueale And what you would haue others hide First you your selfe conceale Fixe not your eye on things Uncomly to be done By wanton sights young tenderlings Soone take infection Refraine and turne your eare From filthy ribaldrie Such as delight therein forbeare To keepe them company Vnpleasant if the root Of studie seeme to you Yet doubtles sweet wholesome fruite In time from thence will grow If you in play delight That pleasure soone decayes If in your booke the benefit Thereof remaines alwayes If rest bee moderate Health it and strength doth breed But duls the spirits and doth rebate Wits edge if it exceed Whiles others good you seeke Good to your selfe you gaine Vnlesse you louing be and meeke Loue can you not obtaine Wonder not when you see How wicked men doe thriue God will at length reuenged bee Though he a while repriue If rest you seeke and ease Spare you no paines in youth For after labour quietnes With dignity insueth Looke often in your glasse And beauty if you finde Beware you doe it not deface With vices of the minde But if therein you see Your selfe deform'd and foule Let that defect supplied be With vertues of the soule Doe not what you would dread To doe if men did see And let your selfe to you insteed Of many a witnesse be To shew you much should heare And few should be your words Nature to you a double eare And but one tongue affoords Haue care you oft behold What you would safe should bee Theeues seldome are with those things bold Which oft the eye doth see Slouth fawnes at first and fleeres But euer ends in shame Industrie rigorous first appeares But breeds immortall fame Or tast no wine or it With store of water drench For youth in wine to take delight Is fire with fire to quench Let your lookes modest be Your speech courteous and kinde So doing shall you easily Much loue and frendship finde In your desires let not Wealth more then vertue sway Vertue by wealth cannot be got But wealth by vertue may What so you learne that striue To hold fast in your mind Else draw you water in a siue And vainly beat the wind Vndiscreet anger flee Then wrath what fouler vice What moues thereto great praise will be To you if you despise Elms high on mountaines plac't With storms are often beat Whose fury shrubs doe seldome tast That low in vales are set So at the great mans gate Great dangers doe attend But euer to the meane estate The heauens more safety send A few words seasonably If children speake is fit The one doth argue modesty The other argues wit The way to honest fame Would you faine learne of me 'T is this be you in truth the same You would be thought to be Who feares his Masters charge The rod he needs not feare Who that contemnes and runs at large The smart of this must beare Thrice happy child that growes In vertue more then yeeres Deserued prayse each one bestowes On him aboue his peers On him they look to him They wish all happines But none vouchsafeth speech to them That rust in idlenes Them all men doe despise The vulgar them de●ide Their parents scarce with patient eyes Their presence can abide Sin hurts not then alone When we the same commit For vse of sin makes vs more prone And apt againe to it What so is good pursue If hard at first it seeme Yet after vse and practice due You easie will it deeme The good turne you receiue Extoll you and confesse What you haue done giue others leaue To praise make you it lesse When with vtility Honesty cannot stand You may not doubt but honesty Must haue the vpperhand And thus to you my child These few rules I commend Which well obseru'd strange fruite will yeeld Vnto you in the end Meane while that God aboue Whose mighty word and will What euer is doth rule and moue Blesse your endeuours still Whom early