Two disputations of original sin I. of original sin as from Adam, II. of original sin as from our neerer parents : written long ago for a more private use, and now published (with a preface) upon the invitation of Dr. T. Tullie / by Richard Baxter.
         Baxter, Richard, 1615-1691.
      
       
         
           1675
        
      
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             Two disputations of original sin I. of original sin as from Adam, II. of original sin as from our neerer parents : written long ago for a more private use, and now published (with a preface) upon the invitation of Dr. T. Tullie / by Richard Baxter.
             Baxter, Richard, 1615-1691.
          
           [2], 245 p.
           
             Printed for Robert Gibbs ...,
             London :
             1675.
          
           
             Reproduction of original in British Library.
          
        
      
    
     
       
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           Sin, Original -- Early works to 1800.
        
      
    
     
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           TWO
           DISPUTATIONS
           OF
           Original
           Sin.
           
        
         
           I.
           Of
           Original
           sin
           ,
           as
           from
           Adam
           .
        
         
           II.
           Of
           Original
           Sin
           ,
           as
           from
           our
           
             Neerer
             Parents
          
           .
        
         
           Written
           long
           ago
           for
           a
           more
           private
           use
           ;
           and
           now
           published
           (
           with
           a
           Preface
           )
           upon
           the
           invitation
           of
           Dr.
           
             T.
             TVLLIE
          
           .
        
         
           By
           RICHARD
           BAXTER
           .
        
         
           
             Exod.
             20.
             5
             ,
             6.
             and
             34.
             7.
             
          
           
             [
             Visiting
             the
             iniquity
             of
             the
             Fathers
             upon
             the
             children
             ,
             (
             and
             upon
             the
             childrens
             children
             )
             unto
             the
             third
             and
             fourth
             Generation
             of
             them
             that
             hate
             me
             .
             ]
          
        
         
           LONDON
           ,
           
             Printed
             for
          
           Robert
           Gibbs
           ,
           
             at
             the
          
           Golden-Ball
           in
           Chancery-Lane
           ,
           1675.
           
        
      
    
     
       
         
         
         
           To
           the
           Impartial
           Friends
           of
           Sacred
           Truth
           ,
           who
           are
           above
           the
           dominion
           of
           carnal
           Interest
           ,
           Faction
           and
           false
           Prejudice
           ,
           and
           are
           cured
           of
           the
           Malady
           of
           PREFIDENCE
           and
           HASTY
           JVDGING
           before
           they
           have
           heard
           and
           weighed
           evidence
           ,
           which
           is
           the
           corrupter
           ,
           confounder
           ,
           and
           disquieter
           of
           the
           Church
           and
           World.
           
        
         
           
             Sect.
             1.
          
           
           IT
           hath
           seemed
           good
           to
           a
           Doctor
           of
           the
           Vniversity
           of
           Oxford
           ,
           Dr.
           
             I.
             Tully
          
           ,
           whose
           name
           is
           honoured
           for
           Learning
           and
           Moderation
           ,
           (
           I
           believe
           deservedly
           ,
           though
           I
           know
           him
           not
           ,
           )
           newly
           
           to
           exercise
           his
           zeal
           ,
           and
           pen
           ,
           to
           save
           men
           from
           the
           danger
           of
           some
           Doctrines
           which
           he
           taketh
           to
           be
           mine
           .
           Of
           the
           rest
           I
           shall
           ,
           God
           willing
           ,
           give
           a
           distinct
           account
           elsewhere
           :
           That
           which
           I
           am
           here
           to
           consider
           of
           ,
           is
           found
           ,
           
             pag.
             128.
             
             Justif
             .
             Paulin.
          
           in
           these
           words
           ,
           
             [
             Vnum
             vero
             praetereundum
             non
             censeo
             ,
             licet
             ab
             argumento
             magis
             alienum
             videtur
             ,
             estque
          
           novum
           
             quoddam
             inter
          
           novissima
           :
           
             Praefatorem
             scilicet
             (
             nescio
             quo
             fortunante
             Mercurio
             )
             aliud
             invenisse
          
           peccatum
           originale
           ,
           
             multo
             citerius
             quam
             quod
             ab
          
           Adamo
           
             traductum
             est
             :
             O
             caecos
             ante
             Theologos
             ,
          
           quicunque
           unquam
           fuistis
           !
           
             Serio
             interim
             monendi
             sunt
             juniores
             ,
             ne
             temere
             illius
             Theologiae
             talia
             paradoxa
             parturienti
             fidem
             habeant
             .
             Deus
             novit
             me
             nullo
             in
             personam
             Viri
             Rever
             .
             aut
          
           aestu
           ,
           aut
           praejudicio
           ,
           nedum
           odio
           
             (
             cui
             ex
             animo
             sane
             fausta
             &
             foelicia
             precor
             omnia
             )
             hoc
             monitum
             injicere
             ;
             sed
             amore
             veritatis
             uno
             ,
             utque
             satis
             conscientiae
             fiat
             ,
             ita
             liberasse
             animam
             .
             ]
          
           Whereupon
           he
           next
           advertiseth
           me
           out
           of
           some
           words
           of
           my
           own
           ,
           &c.
           
        
         
           
             Sect.
             2.
          
           
           I
           have
           great
           reason
           to
           love
           his
           
             love
             to
             truth
          
           ,
           and
           the
           
             souls
             of
             men
          
           whom
           he
           would
           save
           from
           the
           danger
           of
           such
           errors
           as
           he
           supposeth
           me
           to
           be
           guilty
           of
           .
           And
           I
           have
           no
           reason
           to
           dislike
           his
           
             fidelity
             to
             his
             conscience
          
           :
           but
           rather
           to
           wish
           that
           true
           
             conscientious
             tenderness
             and
             fidelity
          
           were
           more
           common
           
           among
           the
           Teachers
           of
           the
           people
           ,
           and
           the
           Teachers
           of
           those
           Teachers
           .
        
         
           
             Sect.
             3.
          
           
           And
           far
           be
           it
           from
           me
           to
           judge
           him
           so
           uncharitable
           as
           to
           doubt
           whether
           we
           his
           ignorant
           brethren
           love
           not
           truth
           also
           ,
           and
           the
           fouls
           of
           men
           ,
           and
           search
           not
           after
           it
           with
           some
           impartiality
           and
           industry
           ;
           yea
           ,
           and
           would
           buy
           it
           at
           as
           dear
           a
           rate
           as
           others
           ,
           though
           through
           our
           sin
           and
           weakness
           we
           may
           not
           have
           had
           so
           good
           success
           .
           And
           it
           is
           a
           praise
           to
           our
           Creator
           rather
           than
           to
           us
           ,
           that
           we
           love
           that
           which
           by
           natural
           inclination
           we
           must
           needs
           love
           :
           Being
           and
           Truth
           are
           necessarily
           good
           ;
           and
           all
           evil
           is
           
             from
             good
          
           ,
           and
           
             for
             good
          
           .
           Our
           good
           intentions
           justify
           not
           our
           errors
           ,
           nor
           the
           reasonings
           and
           considence
           by
           which
           we
           set
           them
           off
           as
           truth
           .
           And
           by
           our
           bold
           and
           hasty
           judging
           of
           
             those
             things
          
           which
           our
           reasonings
           shew
           we
           never
           well
           digested
           or
           understood
           ,
           and
           our
           censures
           of
           those
           that
           perhaps
           better
           understand
           them
           ,
           we
           should
           but
           call
           men
           to
           suspect
           those
           understandings
           ,
           as
           not
           very
           like
           to
           know
           much
           more
           than
           others
           ,
           which
           no
           better
           know
           themselves
           .
           Instead
           therefore
           of
           
             calling
             out
          
           to
           the
           Academical
           youth
           to
           take
           heed
           of
           the
           Theology
           of
           those
           worthy
           eximious
           persons
           who
           are
           my
           Censurers
           ,
           I
           humbly
           entreat
           them
           ,
           with
           candid
           impartiality
           ,
           to
           search
           after
           truth
           ,
           and
           to
           receive
           all
           that
           deserveth
           
           that
           name
           from
           the
           Censurers
           ,
           and
           to
           reject
           all
           that
           I
           or
           any
           other
           offereth
           them
           which
           is
           against
           it
           ;
           and
           proving
           all
           things
           ,
           to
           hold
           fast
           that
           which
           is
           true
           and
           good
           :
           yea
           ,
           and
           to
           help
           me
           to
           see
           my
           errors
           ,
           that
           I
           may
           repent
           ,
           and
           publish
           my
           retractation
           .
           Which
           I
           shall
           not
           judge
           (
           any
           more
           than
           Augustine
           did
           )
           to
           be
           in
           vain
           ,
           though
           it
           should
           please
           others
           ,
           as
           well
           as
           this
           learned
           Dr.
           to
           cull
           out
           for
           his
           coufutation
           the
           first
           Book
           that
           ever
           I
           wrote
           ,
           about
           four
           and
           twenty
           years
           after
           I
           had
           publickly
           (
           for
           the
           crudity
           and
           unfitness
           of
           many
           expressions
           in
           it
           )
           retracted
           it
           ,
           and
           to
           pass
           by
           about
           sixty
           others
           ,
           since
           written
           ;
           and
           some
           ,
           yea
           many
           ,
           much
           more
           largely
           and
           distinctly
           than
           that
           which
           I
           retracted
           ,
           on
           the
           same
           subject
           .
        
         
           
             Sect.
             4.
          
           
           But
           though
           I
           am
           more
           obliged
           than
           such
           knowing
           men
           as
           he
           ,
           to
           suspect
           my
           own
           understanding
           ,
           that
           suspition
           will
           not
           warrant
           me
           to
           resist
           the
           light
           ,
           nor
           to
           reject
           that
           which
           seemeth
           to
           me
           to
           be
           evidence
           of
           truth
           ,
           nor
           to
           forbear
           the
           rendering
           a
           reason
           of
           my
           judgment
           ,
           that
           I
           may
           be
           better
           informed
           by
           a
           confutation
           if
           I
           erre
           ,
           or
           if
           I
           do
           not
           ,
           may
           not
           desert
           that
           which
           deserveth
           a
           just
           vindication
           .
        
         
           And
           though
           I
           am
           one
           of
           those
           who
           never
           was
           worthy
           of
           his
           honourable
           employment
           ,
           to
           teach
           men
           to
           be
           Teachers
           of
           the
           Flocks
           
           of
           Christ
           ,
           and
           these
           fourteen
           years
           have
           been
           judged
           unworthy
           or
           unmeet
           to
           teach
           the
           most
           ignorant
           Congregation
           in
           these
           Lands
           ;
           yet
           I
           doubt
           not
           but
           I
           may
           have
           his
           leave
           and
           concurrence
           in
           bewailing
           the
           lamentable
           condition
           of
           the
           poor
           people
           ,
           by
           reason
           of
           such
           ignorant
           and
           unhappy
           Teachers
           ,
           as
           I
           and
           others
           of
           my
           rank
           have
           long
           been
           !
           Alas
           ,
           how
           great
           is
           their
           temptation
           !
           and
           what
           perplexities
           must
           they
           needs
           be
           cast
           into
           !
           when
           we
           that
           have
           studied
           night
           and
           day
           with
           our
           most
           earnest
           desire
           to
           know
           the
           truth
           whatever
           it
           cost
           us
           ,
           and
           with
           our
           most
           searching
           ,
           serious
           thoughts
           ,
           and
           with
           our
           daily
           prayers
           for
           divine
           illumination
           ,
           do
           yet
           remain
           not
           only
           ignorant
           ,
           but
           so
           dangerously
           erroneous
           ,
           that
           if
           some
           did
           not
           silence
           us
           ,
           and
           others
           call
           out
           to
           the
           people
           to
           take
           heed
           of
           us
           ,
           it
           seems
           we
           were
           like
           to
           be
           their
           deceivers
           ,
           and
           to
           do
           them
           more
           hurt
           than
           good
           !
           And
           if
           this
           were
           but
           I
           ,
           and
           a
           few
           more
           such
           ,
           or
           only
           the
           many
           hundreds
           that
           now
           are
           silenced
           ,
           the
           case
           were
           less
           lamentable
           :
           But
           ,
           alas
           ,
           it
           is
           the
           case
           of
           almost
           all
           the
           Christian
           World
           ,
           for
           the
           people
           to
           be
           cast
           by
           their
           Teachers
           weaknesses
           into
           such
           distracting
           perplexities
           as
           these
           !
           The
           Greeks
           call
           to
           their
           people
           to
           take
           heed
           of
           the
           Romans
           ;
           and
           the
           Romans
           to
           theirs
           to
           take
           heed
           of
           the
           Greeks
           :
           As
           also
           to
           take
           heed
           of
           
           the
           Protestants
           ,
           and
           all
           (
           as
           Hereticks
           or
           Schismaticks
           )
           that
           are
           not
           the
           subjects
           of
           the
           
             King
             of
             Rome
          
           :
           And
           the
           Protestants
           requite
           them
           .
           The
           Lutherans
           say
           ,
           take
           heed
           of
           the
           Calvinists
           ;
           and
           the
           Calvinists
           say
           ,
           take
           heed
           of
           the
           Lutherans
           and
           Arminians
           .
           The
           Conformist
           saith
           ,
           take
           heed
           of
           the
           Non-Conformist
           ;
           and
           some
           Non-Conformists
           say
           ,
           take
           heed
           of
           the
           Conformists
           :
           till
           the
           poor
           people
           know
           not
           when
           they
           are
           safe
           ,
           but
           are
           tempted
           to
           live
           as
           we
           did
           in
           the
           great
           Plague
           in
           1665
           ,
           when
           each
           one
           fled
           from
           the
           face
           of
           others
           ,
           lest
           every
           man
           that
           approached
           them
           should
           infect
           them
           .
           Whom
           to
           fear
           they
           know
           ,
           but
           whom
           to
           trust
           they
           know
           not
           :
           unless
           they
           must
           be
           of
           the
           side
           and
           Religion
           which
           is
           uppermost
           ,
           and
           think
           their
           Rulers
           always
           in
           the
           right
           ;
           and
           so
           that
           there
           are
           as
           many
           right
           Religions
           in
           the
           World
           ,
           as
           there
           are
           Rulers
           of
           different
           Religions
           .
           And
           what
           now
           shall
           the
           poor
           people
           do
           ?
           Can
           they
           hope
           to
           be
           wiser
           than
           all
           these
           Teachers
           ,
           to
           discern
           which
           of
           them
           is
           in
           the
           right
           ?
           What
           is
           their
           remedy
           ?
        
         
           
             Sect.
             5.
          
           
           In
           this
           streight
           I
           am
           ready
           (
           yea
           resolved
           )
           so
           far
           to
           abate
           my
           reverence
           to
           learned
           Contenders
           ,
           as
           to
           hope
           that
           we
           are
           more
           agreed
           than
           they
           seem
           willing
           that
           the
           people
           should
           believe
           ,
           (
           and
           therefore
           than
           they
           understand
           themselves
           .
           )
           All
           true
           Christians
           
           are
           agreed
           in
           that
           which
           made
           a
           Christian
           when
           the
           name
           of
           Christians
           was
           first
           known
           :
           and
           in
           that
           which
           was
           then
           thought
           necessary
           to
           their
           mutual
           love
           and
           communion
           .
           They
           are
           united
           in
           those
           many
           necessary
           things
           ,
           which
           I
           long
           ago
           mentioned
           in
           a
           popular
           discourse
           called
           
             Catholick
             Vnity
          
           :
           And
           Protestants
           are
           agreed
           in
           much
           more
           than
           absolutely
           necessary
           things
           .
           And
           as
           it
           is
           not
           the
           part
           of
           a
           good
           man
           to
           set
           the
           Churches
           together
           by
           the
           ears
           ,
           and
           to
           make
           people
           believe
           that
           they
           differ
           where
           they
           do
           not
           ,
           or
           further
           than
           they
           do
           ;
           and
           thereby
           to
           tempt
           them
           to
           suspect
           ,
           censure
           ,
           reproach
           ,
           or
           hate
           each
           other
           :
           so
           it
           is
           not
           the
           part
           of
           a
           wise
           Teacher
           to
           think
           himself
           ,
           that
           agreeing
           men
           are
           not
           agreed
           ;
           and
           that
           different
           terms
           ,
           or
           orders
           of
           expression
           ,
           make
           different
           or
           contrary
           Doctrines
           or
           Religions
           :
           and
           to
           be
           skilful
           in
           making
           one
           difference
           to
           seem
           many
           ,
           and
           verbal
           ones
           to
           seem
           real
           ,
           and
           small
           ones
           to
           seem
           great
           ,
           instead
           of
           being
           skilful
           ,
           by
           discussing
           ambiguity
           of
           words
           ,
           in
           helping
           men
           better
           to
           understand
           one
           another
           .
           And
           for
           my
           part
           ,
           I
           have
           so
           much
           experience
           of
           the
           commonness
           of
           the
           mistake
           ,
           both
           of
           the
           matter
           ,
           and
           of
           each
           others
           minds
           ,
           by
           reason
           of
           the
           lamentable
           ambiguity
           of
           words
           ,
           and
           the
           common
           weakness
           of
           mankind
           in
           the
           
             ordering
             ,
             digesting
          
           ,
           and
           expressing
           their
           conceptions
           ,
           
           and
           also
           in
           the
           reception
           of
           other
           mens
           expressions
           ,
           that
           I
           am
           resolved
           to
           be
           still
           suspitious
           of
           ambiguities
           ,
           and
           not
           to
           be
           easily
           and
           negligently
           deceived
           by
           a
           
             word
             unexplained
          
           ,
           though
           men
           of
           never
           so
           great
           name
           or
           self-esteem
           should
           deride
           me
           for
           it
           ,
           as
           a
           
             troublesome
             distinguisher
          
           :
           And
           I
           am
           resolved
           to
           endeavour
           ,
           to
           the
           utmost
           of
           my
           little
           skill
           and
           opportunity
           ,
           to
           undeceive
           them
           that
           think
           a
           
             different
             name
          
           ,
           or
           method
           ,
           is
           a
           different
           or
           contrary
           Doctrine
           ;
           and
           that
           all
           are
           Hereticks
           that
           speak
           not
           in
           their
           language
           ,
           and
           sing
           not
           in
           their
           tune
           ,
           or
           pray
           not
           in
           their
           form
           of
           words
           ,
           though
           for
           so
           doing
           the
           over-orthodox
           zeal
           do
           accuse
           me
           of
           tepidity
           ,
           noxious
           
             Syncretism
             ,
             Arminianism
          
           ,
           yea
           ,
           or
           of
           as
           much
           complyance
           with
           Popery
           ,
           or
           Socinians
           ,
           as
           this
           excellent
           Doctor
           doth
           .
        
         
           
             Sect.
             6.
          
           
           Though
           I
           know
           that
           Heresy
           may
           (
           as
           Arianism
           once
           did
           )
           creep
           in
           ,
           and
           hide
           it self
           in
           the
           addition
           of
           one
           letter
           ;
           yet
           I
           know
           also
           ,
           that
           the
           confusion
           of
           tongues
           hath
           made
           it
           hard
           to
           express
           our selves
           so
           as
           easily
           to
           be
           understood
           ,
           unless
           by
           such
           with
           whom
           we
           have
           had
           long
           leisure
           to
           open
           our
           meaning
           ,
           and
           hard
           to
           understand
           the
           mind
           of
           others
           :
           And
           that
           they
           who
           agree
           in
           all
           that
           Christ
           ,
           his
           Apostles
           ,
           and
           the
           ancient
           Symbols
           of
           Faith
           and
           Concord
           made
           necessary
           to
           the
           agreement
           of
           Believers
           ,
           
           should
           not
           too
           hastily
           be
           condemned
           as
           heretical
           ;
           and
           that
           Church-tyranny
           and
           Schism
           ,
           while
           they
           cry
           out
           against
           each
           other
           ,
           are
           neerer
           kin
           in
           principles
           and
           effects
           than
           their
           owners
           are
           well
           aware
           of
           :
           And
           that
           over-doing
           as
           for
           
             orthodox
             Concord
          
           ,
           by
           introducing
           things
           
             arbitrary
             ,
             difficult
          
           and
           numerous
           as
           the
           necessary
           terms
           ,
           hath
           been
           
           Satan's
           great
           engine
           to
           tear
           the
           Churches
           :
           And
           had
           I
           been
           at
           
           Jerome's
           elbow
           when
           he
           complained
           so
           much
           of
           them
           that
           accused
           him
           of
           Heresy
           ,
           for
           rejecting
           the
           term
           
             [
             Hypostasis
             ,
          
           ]
           and
           when
           he
           spake
           himself
           so
           much
           against
           it
           ,
           I
           might
           perhaps
           have
           ventured
           to
           say
           to
           that
           learned
           angry
           Father
           ,
           that
           it
           is
           possible
           that
           neither
           his
           adversaries
           nor
           he
           were
           Hereticks
           ,
           nor
           erroneous
           in
           the
           matter
           or
           sense
           at
           all
           ;
           but
           that
           they
           meant
           by
           
             [
             Hypostasis
             ,
          
           ]
           the
           same
           that
           he
           did
           by
           
             [
             Persona
             ;
          
           ]
           and
           that
           he
           mistakingly
           accused
           an
           innocent
           word
           ,
           and
           they
           mistakingly
           accused
           his
           innocent
           sense
           ;
           and
           that
           the
           time
           might
           come
           ,
           when
           those
           that
           then
           contended
           were
           in
           the
           dust
           ,
           that
           the
           Churches
           should
           indifferently
           ,
           without
           mutual
           condemnation
           ,
           use
           either
           of
           the
           terms
           .
        
         
           
             Sect.
             7.
          
           
           Melancholy
           is
           a
           suspicious
           humour
           :
           Many
           a
           one
           have
           I
           known
           that
           could
           not
           be
           perswaded
           ,
           but
           that
           their
           best
           and
           neerest
           friends
           did
           plot
           their
           death
           ,
           or
           to
           
           poison
           them
           ,
           or
           cut
           their
           throats
           ;
           and
           every
           thing
           and
           person
           that
           is
           neer
           them
           ,
           seemeth
           against
           them
           ,
           and
           a
           cause
           of
           fear
           :
           As
           a
           good
           woman
           (
           yet
           living
           ,
           )
           
             caetera
             sana
          
           ,
           dare
           let
           none
           come
           neer
           her
           till
           the
           spiders
           be
           brusht
           ▪
           off
           them
           ,
           which
           she
           thinks
           she
           seeth
           on
           them
           ,
           having
           once
           been
           affrighted
           by
           a
           spider
           .
           And
           ,
           some
           otherwise
           worthy
           men
           ,
           do
           so
           causelesly
           and
           frequently
           cry
           out
           ,
           
             This
             is
             Popery
             ,
             and
             That
             is
             Arminianism
             ,
          
           as
           if
           they
           were
           perswading
           the
           World
           that
           the
           contumelious
           saying
           is
           true
           ,
           
             Spiritus
             Calvinianus
             est
             spiritus
             melancholicus
          
           ,
           and
           that
           
             orthodox
             mens
             hearts
             must
             meditate
             terror
             ,
             and
             fear
             where
             no
             fear
             is
             ,
          
           and
           their
           charity
           must
           
             suspect
             all
             things
          
           ,
           and
           hardly
           
             believe
             or
             hope
             of
             any
             good
             in
             others
             .
          
           And
           we
           have
           not
           been
           (
           yea
           ,
           yet
           are
           not
           )
           without
           some
           Sectaries
           ,
           carried
           so
           swiftly
           in
           the
           the
           stream
           of
           prejudice
           ,
           that
           before
           they
           can
           stay
           to
           weigh
           and
           understand
           it
           ,
           they
           cry
           out
           ,
           
             O
             Antichristian
             ,
             Popish
             ,
             Arminian
             ,
          
           of
           many
           an
           unquestionable
           truth
           of
           God
           ;
           as
           if
           they
           were
           perswading
           men
           that
           the
           prophane
           reproach
           is
           true
           ,
           that
           A
           Puritan
           is
           a
           Protestant
           frightened
           out
           of
           his
           wits
           .
        
         
           
             Sect.
             8.
          
           
           But
           to
           come
           to
           my
           present
           business
           ;
           This
           worthy
           Dr.
           and
           Mr.
           Danvers
           ,
           the
           fervent
           defender
           of
           the
           Anabaptists
           ,
           having
           both
           newly
           published
           their
           suspicions
           and
           accusations
           of
           me
           ,
           for
           my
           doctrine
           of
           
           Original
           sin
           ,
           and
           both
           called
           aloud
           to
           the
           World
           to
           take
           heed
           of
           me
           ,
           I
           take
           my self
           obliged
           to
           give
           them
           both
           some
           account
           of
           the
           reasons
           of
           what
           I
           hold
           ,
           and
           humbly
           to
           leave
           them
           to
           their
           leisurely
           judicious
           censure
           .
           And
           because
           God
           calleth
           me
           ,
           by
           the
           messengers
           of
           death
           ,
           to
           other
           kind
           of
           thoughts
           and
           works
           ,
           than
           
             needless
             ,
             tedious
             ,
             ungrateful
          
           contending
           for
           my
           own
           vindication
           against
           the
           suspicions
           and
           words
           of
           others
           ,
           I
           must
           take
           it
           as
           a
           sufficient
           discharge
           of
           this
           duty
           ,
           to
           publish
           an
           
             old
             Country
             disputation
          
           on
           that
           subject
           ,
           used
           above
           twenty
           years
           ago
           in
           one
           of
           our
           (
           by
           some
           derided
           )
           meetings
           of
           those
           humble
           ,
           peaceable
           ,
           laborious
           ,
           godly
           Ministers
           neer
           Kederminster
           in
           Worcestershire
           ,
           (
           who
           have
           most
           of
           them
           been
           silenced
           these
           fourteen
           years
           .
           )
           And
           though
           I
           am
           much
           to
           be
           blamed
           ,
           if
           my
           maturer
           thoughts
           since
           then
           ,
           have
           not
           helped
           me
           to
           clearer
           conceptions
           than
           I
           had
           so
           long
           ago
           :
           yet
           finding
           by
           a
           hasty
           perusal
           ,
           that
           I
           am
           still
           of
           the
           same
           mind
           as
           then
           I
           was
           ,
           I
           must
           crave
           the
           Readers
           acceptance
           of
           it
           as
           it
           is
           ,
           from
           one
           that
           hath
           not
           time
           to
           amend
           it
           :
           And
           I
           thought
           it
           not
           amiss
           to
           add
           to
           it
           another
           Disputation
           (
           then
           used
           )
           of
           original
           Sin
           as
           derived
           from
           Adam
           ;
           and
           only
           to
           assist
           the
           Reader
           's
           understanding
           of
           them
           by
           these
           following
           notes
           :
           (
           entreating
           his
           pardon
           if
           he
           
           meet
           with
           some
           things
           repeated
           in
           one
           which
           were
           in
           the
           other
           ,
           seeing
           this
           twenty
           years
           silence
           may
           inform
           him
           that
           they
           were
           not
           intended
           to
           speak
           out
           to
           the
           world
           ,
           though
           this
           extortion
           now
           will
           justifie
           their
           publication
           )
           .
        
         
           
             Sect.
             9.
          
           
           I.
           I
           do
           hold
           that
           the
           State
           of
           an
           Infant
           as
           a
           meer
           Child
           of
           Adam
           ,
           is
           not
           the
           worst
           that
           an
           Infant
           is
           capable
           of
           on
           earth
           :
           And
           that
           nature
           in
           such
           is
           not
           in
           the
           utmost
           degree
           of
           its
           depravation
           .
           Custom
           in
           actual
           Sin
           may
           make
           it
           worse
           in
           the
           adult
           ;
           (
           for
           they
           are
           not
           so
           bad
           as
           those
           in
           hell
           )
           :
           And
           Parents
           Sins
           may
           make
           it
           worse
           in
           some
           Infants
           ,
           than
           otherwise
           it
           would
           be
           .
        
         
           
             Sect.
             10.
          
           
           II.
           Therefore
           I
           hold
           with
           
             Wickliffe
             (
             Trialog
             .
             li.
             4.
             c.
             11
             ,
             12.
             )
          
           which
           I
           cited
           to
           Mr.
           Danvers
           ,
           that
           Original
           Sin
           is
           not
           equal
           in
           all
           as
           he
           inferreth
           from
           his
           assertion
           ,
           that
           the
           penalty
           is
           not
           equal
           .
        
         
           
             Sect.
             11.
          
           
           III.
           I
           do
           hold
           ,
           that
           (
           besides
           all
           said
           in
           the
           following
           disputation
           to
           prove
           the
           thing
           asserted
           )
           the
           true
           Nature
           and
           Tenor
           of
           the
           Law
           of
           Grace
           ,
           and
           the
           terms
           of
           Life
           and
           Death
           determined
           by
           it
           ,
           will
           fully
           prove
           it
           .
        
         
           
             Sect.
             12.
          
           
           IV.
           And
           I
           may
           well
           here
           suppose
           that
           it
           is
           a
           Law
           of
           Grace
           that
           is
           now
           
             Norma
             officii
             &
             Judicii
          
           to
           all
           the
           world
           :
           which
           obligeth
           them
           as
           Subjects
           ,
           and
           by
           which
           they
           
           be
           judged
           .
           For
           ,
           1.
           
           Were
           it
           not
           a
           Digression
           ,
           I
           would
           prove
           that
           no
           man
           is
           under
           the
           meer
           Covenant
           or
           Law
           of
           Innocency
           (
           which
           commandeth
           Innocency
           as
           the
           condition
           of
           life
           )
           ;
           it
           being
           now
           naturally
           impossible
           to
           the
           guilty
           .
           2.
           
           And
           that
           the
           World
           is
           not
           under
           the
           Jewish
           Law
           of
           Moses
           as
           such
           .
           3.
           
           And
           that
           those
           are
           not
           under
           the
           Gospel
           or
           Law
           of
           Grace
           in
           the
           last
           Edition
           (
           by
           Christ
           incarnate
           )
           who
           never
           had
           it
           ,
           nor
           could
           have
           .
           4.
           
           And
           that
           the
           World
           is
           not
           outlawed
           ,
           or
           out
           of
           the
           relation
           of
           subjects
           to
           God.
           5.
           
           Nor
           yet
           are
           they
           as
           the
           damned
           ,
           under
           a
           meer
           remediless
           sentence
           ;
           but
           are
           under
           an
           obligation
           to
           receive
           and
           improve
           mercies
           ,
           and
           use
           some
           means
           which
           tend
           to
           their
           recovery
           ,
           (
           as
           such
           )
           .
           6.
           
           And
           therefore
           that
           all
           that
           never
           had
           or
           can
           have
           the
           Law
           of
           Grace
           in
           the
           last
           edition
           ,
           are
           under
           the
           first
           edition
           of
           it
           ,
           which
           was
           given
           to
           fallen
           mankind
           in
           Adam
           first
           ,
           and
           afterward
           in
           Noah
           ;
           (
           saving
           that
           since
           the
           Messiah
           is
           come
           ,
           none
           are
           bound
           to
           believe
           in
           him
           as
           yet
           to
           be
           incarnate
           ,
           as
           if
           he
           were
           not
           come
           .
           )
           But
           they
           are
           under
           the
           remaining
           part
           of
           the
           Law
           of
           Grace
           ;
           the
           tenor
           of
           which
           is
           plainly
           enough
           expressed
           in
           God's
           proclaimed
           name
           ,
           
             Exod.
             34.
             5
             ,
             6
             ,
             7.
          
           and
           in
           many
           other
           places
           of
           the
           Scripture
           .
           7.
           
           For
           we
           were
           (
           and
           therefore
           are
           accordingly
           accounted
           )
           as
           truly
           
           in
           Adam
           when
           the
           Law
           of
           Grace
           (
           or
           Promise
           )
           was
           made
           to
           him
           ,
           as
           when
           the
           Law
           of
           Innocency
           was
           given
           him
           .
           8.
           
           And
           that
           Law
           is
           never
           since
           repealed
           ,
           or
           nullified
           ,
           (
           saving
           by
           a
           more
           perfect
           edition
           to
           them
           that
           have
           the
           Gospel
           .
           )
           9.
           
           And
           Christ
           that
           came
           not
           to
           destroy
           or
           condemn
           the
           World
           ,
           but
           to
           save
           them
           ,
           came
           not
           to
           bring
           most
           of
           the
           World
           (
           without
           their
           fault
           )
           into
           a
           worse
           condition
           than
           he
           found
           them
           in
           ;
           yea
           ,
           so
           much
           worse
           ,
           as
           to
           nullifie
           the
           universal
           Law
           of
           Grace
           which
           was
           before
           in
           force
           ,
           and
           to
           leave
           them
           remediless
           ,
           as
           the
           devils
           and
           damned
           are
           .
        
         
           
             Sect.
             13.
          
           
           V.
           All
           things
           being
           delivered
           now
           into
           the
           hands
           of
           Christ
           ,
           and
           all
           power
           given
           him
           in
           Heaven
           and
           Earth
           ;
           and
           all
           men
           being
           his
           subjects
           as
           to
           obligation
           ,
           though
           not
           as
           to
           consent
           ;
           and
           all
           being
           under
           the
           Law
           of
           Grace
           ,
           (
           of
           the
           first
           or
           second
           edition
           )
           (
           as
           made
           as
           truly
           with
           all
           mankind
           ,
           as
           the
           Law
           or
           Covenant
           of
           Innocency
           was
           ,
           )
           as
           that
           by
           which
           they
           must
           live
           ,
           and
           be
           judged
           ;
           and
           so
           Nature
           it self
           now
           being
           
             redeemed
             Nature
          
           ,
           (
           and
           neither
           
             innocent
             ,
             lawless
          
           ,
           nor
           utterly
           
             desperate
             ,
          
           )
           accordingly
           all
           the
           World
           of
           sinners
           hath
           some
           sort
           and
           degree
           of
           Grace
           (
           or
           mercy
           contrary
           to
           merit
           )
           from
           and
           by
           the
           Redeemer
           :
           which
           Grace
           or
           Mercy
           in
           the
           natural
           tendency
           and
           usefulness
           
           of
           it
           ,
           is
           apt
           to
           diminish
           and
           restrain
           their
           natural
           pravity
           ;
           and
           doth
           make
           them
           better
           by
           preparing
           them
           for
           saving
           regeneration
           ,
           usually
           before
           they
           are
           so
           regenerated
           ,
           (
           if
           adult
           :
           )
           And
           both
           adult
           and
           infants
           are
           capable
           of
           a
           commoner
           sort
           of
           Grace
           ,
           who
           have
           not
           special
           saving
           Grace
           .
           Besides
           ,
           that
           even
           infants
           may
           have
           true
           saving
           Grace
           it self
           .
        
         
           
             Sect.
             14.
          
           
           VI.
           And
           as
           thus
           it
           is
           evident
           ,
           that
           even
           infants
           are
           not
           all
           in
           one
           state
           or
           degree
           of
           pravity
           ,
           but
           may
           some
           be
           worse
           ,
           and
           some
           better
           ;
           so
           it
           is
           evident
           that
           now
           under
           a
           Law
           of
           Grace
           ,
           not
           to
           be
           better
           than
           Adam
           maketh
           them
           ,
           much
           more
           to
           become
           worse
           ,
           (
           which
           may
           be
           ,
           and
           oft
           is
           ,
           )
           is
           not
           a
           meer
           penalty
           or
           fruit
           of
           the
           violated
           Law
           of
           Innocency
           ,
           but
           a
           privation
           of
           that
           Grace
           which
           they
           were
           capable
           of
           by
           Christ
           ,
           and
           so
           may
           be
           a
           penalty
           of
           the
           Law
           of
           Grace
           .
           Now
           the
           World
           hath
           a
           Physitian
           ,
           
             not
             to
             be
             healed
             is
             a
             privation
             of
             Grace
             ,
          
           and
           not
           a
           meer
           
             negation
             only
          
           :
           For
           an
           infant
           now
           
             not
             to
             be
             regenerate
          
           ,
           justified
           ,
           saved
           ,
           is
           not
           only
           a
           negation
           of
           that
           which
           he
           never
           had
           any
           hopes
           or
           possibility
           of
           ,
           as
           it
           is
           to
           the
           damned
           :
           but
           it
           is
           a
           privation
           of
           that
           which
           he
           was
           made
           capable
           of
           by
           Christ
           ;
           yea
           ,
           which
           was
           conditionally
           given
           by
           a
           sealed
           Law
           of
           Grace
           to
           all
           mankind
           .
           And
           this
           privation
           is
           not
           
           causeless
           on
           his
           part
           :
           God
           doth
           not
           deprive
           infants
           of
           this
           mercy
           only
           as
           they
           are
           the
           seed
           of
           Adam
           ;
           for
           then
           all
           the
           seed
           of
           Adam
           should
           be
           so
           deprived
           of
           it
           .
           And
           to
           cast
           all
           upon
           meer
           secret
           election
           and
           reprobation
           ,
           as
           if
           infants
           were
           no
           subjects
           
             under
             Law
          
           ,
           as
           the
           rule
           of
           their
           right
           ,
           I
           have
           in
           a
           Treatise
           now
           in
           the
           Press
           ,
           proved
           to
           be
           the
           inlet
           of
           Anabaptistry
           ,
           and
           an
           opinion
           in
           which
           we
           ought
           not
           to
           symbolize
           with
           the
           Anabaptists
           .
        
         
           
             Sect.
             15.
          
           
           VII
           .
           It
           followeth
           therefore
           ,
           that
           as
           God
           dealt
           with
           Adam
           and
           his
           seed
           under
           the
           Law
           or
           Covenant
           of
           Innocency
           ,
           and
           we
           have
           our
           guilt
           of
           violating
           that
           Law
           from
           him
           ,
           as
           being
           in
           his
           loins
           :
           so
           God
           joyneth
           children
           with
           their
           Parents
           
             (
             variatis
             variandis
          
           )
           under
           the
           Covenant
           of
           Grace
           ,
           and
           we
           are
           in
           infancy
           
             de
             jure
          
           the
           better
           or
           worse
           for
           what
           our
           Parents
           were
           ,
           are
           ,
           or
           did
           .
           And
           that
           
             not
             to
             be
             healed
             ,
             not
             to
             be
             justified
             and
             saved
             ,
          
           is
           not
           now
           to
           infants
           a
           penalty
           of
           
           Adam's
           sin
           alone
           ,
           but
           of
           those
           Parents
           (
           or
           pro-Parents
           )
           in
           whom
           the
           Law
           of
           Grace
           doth
           judge
           the
           infant
           to
           have
           been
           ,
           or
           done
           ,
           or
           not
           done
           what
           was
           necessary
           .
        
         
           
             Sect.
             16.
          
           
           VIII
           .
           But
           no
           one
           was
           the
           
             universal
             Head
          
           and
           Father
           of
           all
           mankind
           but
           Adam
           ,
           (
           as
           none
           is
           the
           universal
           Head
           of
           the
           regenerate
           ,
           but
           Christ
           the
           second
           ,
           
             Adam
             .
          
           )
           He
           was
           the
           first
           sinful
           man
           ;
           in
           him
           all
           mankind
           
           sinned
           :
           And
           so
           he
           was
           the
           original
           cause
           ,
           and
           our
           participation
           of
           his
           guilt
           is
           our
           original
           sin
           in
           a
           double
           sense
           ,
           1.
           
           As
           he
           was
           the
           original
           of
           all
           mens
           sin
           ;
           2.
           and
           as
           we
           are
           guilty
           of
           it
           from
           the
           original
           of
           our
           being
           .
           But
           of
           Parents
           sin
           ,
           not
           all
           the
           world
           is
           guilty
           ,
           but
           their
           own
           posterity
           ;
           and
           that
           not
           as
           the
           first
           ,
           but
           as
           a
           secondary
           or
           neerer
           cause
           .
        
         
           
             Sect.
             17.
          
           
           IX
           .
           That
           God
           hath
           made
           many
           promises
           to
           the
           seed
           of
           the
           faithful
           above
           all
           others
           ,
           is
           notorious
           in
           Scripture
           ;
           in
           the
           case
           of
           the
           blessed
           seed
           ,
           and
           sons
           of
           God
           before
           the
           flood
           ,
           and
           in
           the
           case
           of
           
             Sem
             ,
             Japhet
             ,
             Abraham
             ,
             Isaac
             ,
             Jacob
             ,
          
           and
           so
           on
           to
           the
           end
           :
           But
           were
           there
           no
           more
           than
           the
           second
           Commandment
           ,
           and
           
             Exod.
             34.
             6
             ,
             7
             ,
             8.
          
           it
           would
           be
           justly
           past
           controversy
           .
           And
           I
           have
           largely
           proved
           it
           to
           Mr.
           Tombs
           ,
           in
           two
           Books
           ;
           my
           
             Plain
             Scripture-proof
          
           ,
           and
           my
           
             More
             proof
          
           of
           infants
           Church-membership
           .
        
         
           
             Sect.
             18.
          
           
           X.
           The
           Apostle
           expresly
           saying
           ,
           
             else
             were
             your
             children
             unclean
             ,
             but
             now
             are
             they
             holy
          
           ;
           and
           this
           very
           supposition
           being
           the
           reason
           of
           our
           baptizing
           the
           children
           of
           some
           persons
           ,
           but
           not
           of
           
             all
             the
             World
          
           ,
           doth
           yet
           more
           exclude
           all
           reasonable
           do
           ubt
           ,
           with
           those
           that
           are
           for
           Infants
           Baptism
           .
        
         
           
             Sect.
             19.
          
           
           XI
           .
           As
           to
           be
           baptized
           ,
           and
           taken
           
           into
           the
           Church
           ,
           is
           not
           the
           right
           of
           any
           infant
           meerly
           as
           a
           child
           of
           Adam
           redeemed
           ,
           (
           for
           then
           we
           could
           make
           no
           difference
           ,
           )
           nor
           meerly
           as
           they
           are
           elect
           ,
           (
           for
           that
           we
           know
           not
           ;
           )
           but
           as
           they
           are
           children
           of
           Believers
           dedicating
           them
           to
           God
           ,
           (
           which
           is
           the
           condition
           of
           their
           right
           :
           )
           so
           not
           to
           have
           right
           to
           Baptism
           and
           its
           benefits
           ,
           is
           not
           the
           meer
           fruit
           of
           
           Adam's
           sin
           ,
           but
           of
           the
           Parents
           privative
           not-believing
           ,
           and
           not-dedicating
           them
           to
           God
           ;
           (
           the
           controversies
           about
           pro-Parents
           is
           not
           pertinent
           to
           our
           business
           ,
           and
           need
           not
           stop
           us
           .
           )
           Here
           therefore
           is
           notorious
           a
           grand
           penalty
           of
           Parents
           sin
           on
           children
           ;
           (
           for
           a
           penal
           privation
           it
           is
           .
           )
        
         
           
             Sect.
             20.
          
           
           XII
           .
           The
           true
           natural
           interest
           of
           Parents
           in
           their
           children
           now
           ,
           is
           as
           certain
           as
           
           Adam's
           in
           his
           off-spring
           :
           We
           have
           our
           being
           as
           truly
           from
           them
           as
           from
           him
           ,
           and
           were
           as
           truly
           naturally
           in
           them
           as
           in
           him
           .
        
         
           
             Sect.
             21.
          
           
           XIII
           .
           The
           promises
           to
           the
           children
           of
           Believers
           are
           more
           numerous
           ,
           and
           plain
           in
           Scripture
           ,
           than
           the
           promises
           to
           
           Adam's
           seed
           ,
           if
           he
           had
           stood
           .
        
         
           
             Sect.
             22.
          
           
           XIV
           .
           The
           penal
           comminations
           against
           the
           seed
           of
           the
           wicked
           are
           so
           numerous
           and
           notorious
           in
           Scripture
           ,
           that
           it
           is
           a
           thousand
           pities
           that
           any
           Minister
           should
           not
           acknowledge
           them
           ,
           and
           the
           effects
           .
           Even
           
           from
           Cain
           to
           Cham
           ,
           and
           the
           children
           of
           all
           the
           old
           World
           ,
           and
           of
           Sodom
           ,
           and
           so
           to
           the
           end
           :
           And
           if
           there
           were
           no
           Texts
           to
           prove
           it
           but
           the
           two
           before-mentioned
           ,
           the
           second
           Commandment
           ,
           and
           
             Exod.
             34.
          
           with
           
             Matth.
             23.
          
           
           It
           's
           sad
           that
           any
           Christian
           should
           deny
           it
           .
        
         
           
             Sect.
             23.
          
           
           XV.
           It
           is
           notorious
           in
           Scripture
           also
           ,
           as
           to
           the
           execution
           ,
           that
           God
           hath
           punished
           the
           children
           not
           only
           for
           
           Adam's
           ,
           but
           for
           the
           neerer
           Parents
           sins
           :
           Which
           is
           true
           of
           all
           those
           drowned
           in
           the
           deluge
           ,
           (
           as
           the
           assigned
           cause
           sheweth
           ;
           )
           and
           of
           the
           seed
           of
           Cham
           ,
           and
           the
           Sodomites
           ,
           and
           the
           infants
           of
           the
           Amalekites
           ,
           and
           all
           the
           Nations
           destroyed
           by
           the
           command
           of
           God
           ;
           of
           
             Ishmael
             ,
             Esau
          
           ,
           the
           Egyptians
           ,
           
             Achan
             ,
             Gebezi
          
           ,
           and
           abundance
           more
           named
           after
           in
           this
           Dispute
           ,
           and
           recorded
           throughout
           the
           Scripture
           ;
           and
           the
           Jews
           were
           not
           ignorant
           of
           it
           ,
           when
           they
           said
           ,
           
             His
             blood
             be
             on
             us
             and
             our
             children
             :
          
           nor
           the
           Disciples
           ,
           when
           they
           said
           ,
           
             Did
             this
             man
             sin
             ,
             or
             his
             Parents
             ,
             that
             he
             was
             born
             blind
             ?
             Job
             .
             9.
             
          
           The
           matter
           of
           fact
           is
           past
           all
           doubt
           ,
           and
           therefore
           the
           right
           .
        
         
           
             Sect.
             24.
          
           
           XVI
           .
           It
           is
           daily
           notorious
           among
           us
           ,
           that
           the
           children
           of
           some
           wicked
           persons
           ,
           (
           Adulterers
           ,
           Drunkards
           ,
           Gluttons
           ,
           idle
           persons
           ,
           &c.
           )
           have
           their
           bodily
           temper
           vitiated
           by
           propagation
           from
           their
           Parents
           ,
           by
           reason
           
           that
           the
           Parents
           had
           first
           by
           sin
           corrupted
           their
           own
           nature
           :
           some
           have
           the
           pox
           ,
           some
           ideots
           ,
           some
           decrepit
           ,
           some
           otherwise
           diseased
           ,
           &c.
           
           And
           to
           say
           that
           this
           is
           no
           punishment
           to
           the
           children
           ,
           or
           that
           it
           is
           only
           for
           
           Adam's
           sin
           ,
           is
           that
           which
           I
           will
           not
           do
           ,
           whatever
           any
           other
           may
           .
        
         
           
             Sect.
             24.
          
           
           XVII
           .
           And
           it
           is
           certain
           that
           the
           minds
           of
           some
           such
           persons
           children
           are
           extraordinarily
           depraved
           :
           some
           have
           natures
           extraordinarily
           lustful
           ,
           some
           furious
           ,
           some
           sensless
           and
           inconsiderate
           ,
           some
           slothful
           ,
           some
           false
           ,
           versatile
           and
           untrusty
           ,
           some
           mutable
           and
           unconstant
           ;
           some
           have
           appetites
           hardly
           to
           be
           restrained
           ,
           &c.
           
           Yea
           ,
           and
           all
           the
           foresaid
           diseases
           of
           the
           body
           ,
           much
           tend
           to
           the
           evil
           of
           the
           soul
           .
           And
           is
           all
           this
           no
           punishment
           ?
           or
           of
           none
           but
           
           Adam's
           sin
           ?
        
         
           
             Sect.
             26.
          
           
           XVIII
           .
           It
           is
           notorious
           that
           outward
           calamities
           in
           their
           estates
           ,
           and
           other
           accidents
           ,
           befall
           children
           for
           the
           Parents
           sins
           :
           The
           sacrilegious
           ,
           perjured
           ,
           murderers
           ,
           and
           despisers
           of
           Parents
           seldom
           have
           a
           progeny
           that
           is
           not
           notably
           plagued
           for
           their
           sin
           .
           And
           Divines
           should
           not
           teach
           Atheists
           to
           deny
           such
           judgments
           of
           God.
           
        
         
           
             Sect.
             27.
          
           
           XIX
           .
           He
           that
           saith
           that
           children
           have
           
             no
             guilt
          
           of
           the
           sins
           of
           any
           Parents
           since
           Adam
           ,
           doth
           by
           consequence
           say
           that
           
           God
           neither
           ever
           did
           ,
           or
           will
           do
           ,
           or
           justly
           can
           punish
           any
           child
           in
           the
           least
           degree
           ,
           positively
           or
           privatively
           ,
           for
           any
           such
           Parents
           sin
           :
           But
           he
           that
           dare
           so
           say
           ,
           is
           bolder
           and
           blinder
           than
           I
           would
           have
           any
           wise
           and
           holy
           Teachers
           of
           Christ's
           Flocks
           to
           be
           .
        
         
           
             Sect.
             28.
          
           
           XX.
           Holy
           men
           in
           Scripture
           were
           used
           in
           their
           sufferings
           to
           confess
           and
           lament
           the
           sins
           of
           their
           fore-fathers
           as
           the
           cause
           ;
           as
           I
           have
           after
           cited
           out
           of
           the
           
             Psalms
             ,
             Ezra
             ,
             Nehem.
             Daniel
             ,
             &c.
             
          
        
         
           
             Sect.
             29.
          
           
           By
           this
           ,
           and
           what
           followeth
           ,
           I
           have
           rendred
           to
           the
           Reader
           a
           true
           account
           and
           reason
           of
           my
           (
           supposed
           dangerous
           )
           opinion
           .
           But
           nothing
           maketh
           me
           more
           wonder
           at
           my
           learned
           and
           worthy
           accuser
           ,
           than
           his
           ,
           
             O
             caecos
             ante
             Theologos
             ,
             quicunque
             unquam
             fuistis
             !
          
           I
           had
           almost
           said
           ,
           It
           is
           more
           modest
           for
           me
           to
           say
           ,
           that
           my
           unacquaintedness
           with
           Grammar
           maketh
           me
           (
           here
           )
           not
           understand
           him
           ,
           than
           to
           suspect
           that
           so
           Learned
           an
           Academical
           Doctor
           ,
           among
           so
           many
           Learned
           men
           and
           Libraries
           ,
           can
           possibly
           mean
           as
           his
           words
           seem
           to
           import
           .
           But
           modesty
           must
           not
           blind
           us
           :
           And
           yet
           I
           am
           loth
           here
           to
           be
           tempted
           to
           waste
           so
           much
           of
           my
           little
           time
           to
           the
           wearying
           of
           my self
           and
           the
           Reader
           ,
           as
           the
           recital
           of
           the
           words
           of
           so
           many
           Divines
           ,
           as
           concurr
           with
           me
           in
           this
           opinion
           ,
           would
           require
           :
           but
           a
           taste
           may
           serve
           to
           cure
           his
           admiration
           ,
           
           and
           ,
           vindicate
           Divines
           from
           his
           reproach
           .
        
         
           Sect.
           30.
           1.
           
           Tertullian
           saith
           ,
           (
           advers
           .
           Marcion
           .
           li.
           2.
           c.
           15.
           p.
           467.
           c.
           1.
           )
           1.
           
           Justitiam
           ergo
           primo
           judicis
           despice
           ,
           cujus
           si
           ratio
           constiterit
           ,
           tunc
           &
           severitas
           ,
           &
           per
           quae
           severitas
           decurrit
           ,
           rationi
           &
           justitiae
           reputabuntur
           .
           Ac
           ne
           pluribus
           immoremur
           ,
           asserite
           causas
           ,
           caeteras
           quoque
           ut
           sententias
           condemnetis
           :
           excusate
           delicta
           ,
           ut
           judicia
           reprobetis
           .
           Nolite
           reprehendere
           judicem
           ,
           sed
           revincite
           malum
           judicem
           :
           nam
           etsi
           patrum
           delicta
           ex
           filiis
           exigebat
           ,
           duritia
           populi
           talia
           remedia
           compulerat
           ,
           ut
           vel
           posteritatibus
           suis
           prospicientes
           ,
           legi
           divinae
           obedirent
           .
           Quis
           enim
           non
           magis
           filiorum
           salutem
           ,
           quam
           suam
           curet
           ?
           Sed
           &
           si
           benedictio
           patrum
           semini
           quoque
           eorum
           destinabatur
           ,
           sine
           ullo
           adhuc
           merito
           ejus
           ,
           cur
           non
           &
           reatus
           patrum
           in
           filios
           quoque
           redundaret
           ?
           Sicut
           gratia
           ita
           &
           offensa
           ;
           ut
           per
           totum
           genus
           &
           gratia
           decurreret
           ,
           salvo
           eo
           quod
           postea
           decerni
           habebat
           ,
           non
           dicturos
           acidam
           uvam
           patres
           manducasse
           ,
           &
           filiorum
           dentes
           obstupuisse
           ,
           id
           est
           ,
           non
           sampturum
           patrem
           delictum
           filii
           ,
           nec
           filium
           delictum
           patris
           ,
           sed
           unumquemque
           delicti
           sui
           reum
           futurum
           ;
           ut
           post
           duritiam
           populi
           ,
           duritia
           legis
           edomita
           ,
           justitia
           jam
           non
           genus
           ,
           sed
           persnas
           judicaret
           .
           Quanquam
           si
           evangelium
           veritatis
           accipias
           ,
           ad
           quos
           pertineat
           sententia
           reddentis
           in
           filios
           patrum
           delicta
           ,
           
           cognosces
           :
           ad
           illos
           scilicet
           ,
           qui
           hano
           ultro
           sibi
           sententiam
           fuerant
           irrogaturi
           ,
           
             Sanguis
             illius
             super
             capita
             nostra
             &
             filiorum
             nostrorum
             .
          
           Hoc
           itaque
           omnis
           providentia
           Dei
           censuit
           ,
           quod
           jam
           audierat
           .
           Bona
           igitur
           &
           severitas
           quia
           justa
           ,
           si
           bonus
           judex
           ,
           id
           est
           ,
           justus
           .
           Item
           caetera
           bona
           ,
           per
           quae
           opus
           bonum
           currit
           bonae
           severitatis
           ,
           sive
           ira
           ,
           sive
           aemulatio
           ,
           sive
           saevita
           .
           Debita
           enim
           omnia
           haec
           sunt
           severitati
           ,
           sicut
           severitas
           debitum
           est
           justitiae
           .
           Vindicanda
           erit
           procacitas
           aetatis
           verecundiam
           debentis
           :
           atque
           ita
           non
           poterunt
           judici
           exprobrari
           quae
           judici
           accidunt
           ,
           carentia
           &
           ipsa
           culpa
           ,
           sicut
           &
           judex
           .
        
         
           Sect.
           31.
           
           
             II.
             Cyprian
          
           de
           Lapsis
           ,
           p.
           279.
           
           Ac
           nequid
           deesset
           ad
           criminis
           cumulum
           ,
           infantes
           quoque
           parentum
           manibus
           vel
           impositi
           vel
           attracti
           ,
           amiserunt
           parvuli
           quod
           in
           primo
           statim
           nativitatis
           exordio
           fuerant
           consecuti
           .
           Nonne
           illi
           cum
           judicii
           dies
           venerit
           ,
           dicent
           ;
           Nos
           nihil
           fecimus
           ,
           nec
           derelicto
           cibo
           &
           poculo
           Domini
           ad
           profana
           contagia
           sponte
           properavimus
           ;
           perdidit
           nos
           aliena
           perfidia
           ;
           parentes
           sensimus
           patricidas
           :
           Illi
           nobis
           ecclesiam
           matrem
           ,
           illi
           patrem
           Deum
           negaverunt
           ,
           ut
           dum
           parvi
           &
           improvidi
           ,
           &
           tanti
           facinoris
           ignari
           ,
           per
           alios
           ad
           consortium
           criminum
           jungimur
           ,
           aliena
           fraude
           caperemur
           .
        
         
           Sect.
           32.
           
           
             III.
             Leonis
             magni
          
           Epist
           .
           Decret
           .
           86.
           p.
           156.
           
           Parentum
           quoque
           peccatis
           parvulos
           obligari
           ,
           non
           solum
           primorum
           hominum
           ,
           
           sed
           etiam
           suorum
           de
           quibus
           ipsi
           nati
           sunt
           ,
           non
           improbabiliter
           dicitur
           .
           Illa
           quippe
           sententia
           
             Reddam
             peccata
             patrum
             in
             filios
          
           ,
           tenet
           eos
           utique
           antequam
           per
           regenerationem
           ad
           testamentum
           novum
           incipiant
           pertinere
           :
           quod
           testamentum
           prophetabatur
           ,
           cum
           diceretur
           per
           Ezechielem
           ,
           non
           accepturos
           filios
           peccata
           patrum
           suorum
           ,
           nec
           ulterius
           futuram
           in
           Israel
           parabolam
           illam
           ,
           Patres
           manducaverunt
           uvam
           acerbam
           ,
           &
           dentes
           filiorum
           obstupescunt
           .
           Ideo
           enim
           quisque
           renascitur
           ,
           ut
           solvatur
           in
           eo
           ,
           quicquid
           peccati
           est
           ,
           cum
           quo
           nascitur
           .
           Nam
           peccata
           quae
           male
           agendo
           postea
           committuntur
           ,
           possunt
           &
           ponitendo
           sanari
           ,
           sicut
           etiam
           post
           baptismum
           fieri
           videmus
           .
           Ac
           per
           hoc
           non
           est
           instituta
           regeneratio
           ,
           nisi
           quia
           vitiosa
           est
           generatio
           ,
           usque
           adeo
           ut
           etiam
           de
           legitimo
           matrimonio
           procreatus
           dicat
           ,
           
             In
             iniquitatibus
             conceptus
             sum
             ,
             &
             in
             peccatis
             mater
             mea
             in
             utero
             me
             aluit
             .
          
           Neque
           hic
           dixit
           ,
           in
           iniquitate
           ,
           vel
           in
           peccato
           ,
           cum
           hoc
           recte
           dici
           posset
           ;
           sed
           iniquitates
           &
           peccata
           dicere
           maluit
           :
           quia
           &
           in
           illo
           uno
           ,
           quod
           in
           omnes
           homines
           pertransivit
           ,
           quodque
           tam
           magnum
           est
           ,
           ut
           eo
           mutaretur
           &
           converteretur
           in
           necessitatem
           mortis
           humana
           natura
           (
           sicut
           supra
           disserui
           ,
           )
           reperiuntur
           plura
           peccata
           ,
           &
           alia
           parentum
           ,
           quae
           licet
           non
           possunt
           mutare
           naturam
           ,
           reatu
           tamen
           obligant
           filios
           ,
           nisi
           gratuita
           gratia
           &
           misericordia
           divina
           subveniat
           .
           A
           parvulo
           enim
           recens
           nato
           ,
           
           usque
           ad
           decrepitum
           senem
           quamlibet
           corporis
           aetatem
           gerant
           ,
           sicut
           nullus
           prohibendus
           est
           a
           baptismo
           ,
           ita
           nullus
           est
           ,
           qui
           non
           peccato
           moriatur
           in
           baptismo
           :
           sed
           parvuli
           tantum
           originali
           ,
           majores
           autem
           etiam
           his
           omnibus
           moriuntur
           peccatis
           ,
           quaecunque
           male
           vivendo
           addiderunt
           ad
           illud
           quod
           nascendo
           traxerunt
           .
        
         
           Sect.
           33.
           
           
             IV.
             Gregor
             .
             magni
          
           Expos
           .
           mor.
           li.
           15.
           p.
           90.
           
           Peccatum
           quippe
           originale
           a
           parentibus
           trahimus
           ,
           &
           nisi
           per
           gratiam
           baptismatis
           solvamur
           ,
           etiam
           parentum
           peccata
           portamus
           ,
           quia
           unum
           adhuc
           videlicet
           cum
           illis
           sumus
           .
           Reddit
           ergo
           peccata
           parentum
           in
           filios
           ,
           dum
           pro
           culpa
           parentis
           ,
           ex
           originali
           peccato
           anima
           polluitur
           prolis
           .
           Et
           rursum
           non
           reddit
           parentum
           peccata
           in
           filios
           ,
           quia
           cum
           ab
           originali
           culpa
           per
           baptismum
           liberamur
           ,
           jam
           non
           parentum
           culpas
           ,
           sed
           quas
           ipsi
           committimus
           ,
           habemus
           .
        
         
           Sect.
           34.
           
           
             V.
             August
          
           .
           Enchirid.
           ad
           Laurent
           .
           cap.
           46
           ,
           47.
           pag.
           (
           edit
           .
           Paris
           )
           74.
           
           Neque
           dixit
           in
           iniquitate
           ,
           vel
           peccato
           ,
           cum
           &
           hoc
           recte
           dici
           posset
           ;
           sed
           iniquitates
           &
           peccata
           dicere
           maluit
           :
           Quia
           &
           in
           illo
           uno
           quod
           in
           omnes
           homines
           pertransiit
           reperiuntur
           plura
           peccata
           ,
           &
           alia
           parentum
           ,
           quae
           etsi
           non
           ita
           possunt
           mutare
           naturam
           ,
           reatu
           tamen
           obligant
           filios
           nisi
           gratuita
           gratia
           ,
           &
           misericordia
           divina
           subveniet
           .
           Sed
           de
           peccatis
           aliorum
           parentum
           quibus
           ab
           ipso
           Adam
           usque
           ad
           Patrem
           suum
           ,
           progeneratoribus
           
           suis
           quisque
           succedit
           ,
           non
           immerito
           disceptari
           potest
           ,
           Vtrum
           omnium
           malis
           actibus
           &
           multiplicatis
           delictis
           originalibus
           ,
           qui
           nascitur
           implicetur
           ,
           ut
           tanto
           pejus
           quanto
           posterius
           quisque
           nascatur
           ?
           an
           propterea
           Deus
           
             in
             tertiam
             &
             quartam
             generationem
             de
             peccatis
             parentum
          
           eorum
           posteris
           comminetur
           ,
           quia
           iram
           suam
           quantum
           ad
           progeneratorum
           suorum
           culpas
           non
           extendit
           ulterius
           
             moderatione
             miserationis
             suae
          
           ,
           ne
           illi
           quibus
           regenerationis
           gratia
           non
           confertur
           ,
           nimia
           sarcina
           in
           ipsa
           aeterna
           damnatione
           premerentur
           ,
           si
           cogerentur
           ab
           initio
           generis
           humani
           omnium
           precedentium
           parentum
           suorum
           originaliter
           peccata
           contrabere
           ,
           &
           poenas
           pro
           eis
           debitas
           pendere
           ?
           An
           aliud
           aliquid
           de
           re
           tanta
           in
           Scripturis
           sanctis
           diligentius
           perscrutatis
           atque
           tractatis
           valeat
           vel
           non
           valeat
           reperiri
           ,
           temere
           non
           audeo
           affirmare
           .
        
         
           Bellarmine
           
             speaking
             against
             this
             opinion
          
           ,
           li.
           4.
           de
           Amiss
           .
           Grat.
           c.
           18.
           
             saith
             thus
             of
             some
             Fathers
             ,
             as
             speaking
             against
             him
          
           ;
           [
           Et
           quidem
           S.
           Augustinus
           in
           Enchiridio
           ,
           ca.
           46.
           sic
           ait
           
             Parentum
             quoque
             peccatis
             parvulos
             obligari
             non
             solum
             primorum
             hominum
             ,
             sed
             etiam
             suorum
             ,
          
           &c.
           non
           improbabiliter
           dicitur
           .
           Idem
           repetit
           in
           li.
           6.
           adversus
           Julianum
           ,
           cap.
           2.
           ejusque
           sententiani
           iisdem
           verbis
           tradit
           .
           S.
           Leo
           in
           Epist
           .
           86.
           ad
           Nicetam
           :
           Sanctus
           etiam
           Gregorius
           ,
           li.
           15.
           moral
           .
           cap.
           22.
           ad
           eandem
           sententiam
           
           ut
           videtur
           accessit
           .
           ]
           And
           Bellarmine
           '
           
             s
             shift
             is
             a
             meer
             violence
             ,
          
           [
           quod
           sancti
           illi
           patres
           fortasse
           non
           de
           contagione
           culpae
           ,
           sed
           de
           communicatione
           poenae
           loquuti
           sunt
           ;
           ]
           
             nor
             indeed
             can
             it
             be
          
           poena
           fine
           culpa
           .
        
         
           I
           would
           trouble
           my self
           and
           the
           Reader
           with
           more
           of
           the
           Ancients
           words
           ,
           if
           I
           thought
           it
           worth
           the
           cost
           .
        
         
           
             Sect.
             35.
          
           
           VI.
           Among
           the
           later
           Writers
           that
           were
           Papists
           ,
           I
           will
           now
           give
           you
           only
           the
           words
           of
           
             Guil.
             Parisiensis
             ,
             de
             Vit
             ,
             &
             Peccat
             .
             c.
             5.
          
           (
           see
           more
           also
           ,
           
             c.
             6
             ,
             7
             ,
             8.
             )
          
           who
           though
           he
           say
           that
           
             Peccatum
             originale
             non
             est
             culpa
             ,
             nec
             meritum
             poenae
          
           ;
           yet
           calling
           it
           
             malum
             morale
             &
             vitium
          
           ,
           I
           hope
           meant
           but
           that
           it
           was
           not
           
             culpa
             in
             sensu
             famosiore
          
           :
           But
           however
           ,
           
             what
             he
             thought
             of
             its
             original
             ,
             judge
             .
          
           Quia
           peccatum
           originale
           contrahitur
           &
           a
           carne
           ,
           &
           a
           parentibus
           ingeneratur
           ,
           his
           solis
           exceptis
           ,
           qui
           privilegio
           gratiae
           a
           Deo
           protecti
           sunt
           ,
           contrahitur
           inquam
           originaliter
           ;
           si
           enim
           a
           divitiis
           ,
           quae
           tam
           longae
           sunt
           ab
           animabus
           nostris
           ,
           pervenit
           ad
           eas
           corruptio
           avaritiae
           &
           superbiae
           ,
           ut
           supra
           tetigimus
           ,
           quanto
           fortius
           ab
           ipsis
           corporibus
           passiones
           ,
           quales
           inferre
           possunt
           corpora
           ,
           eisdem
           adhaerebunt
           ?
           Amplius
           :
           Si
           a
           vino
           penetrat
           ad
           ipsos
           ebrietas
           ,
           ut
           eas
           in
           majorem
           ,
           quam
           sit
           brutalis
           ,
           insaniam
           transvertat
           ,
           quanto
           fortius
           corpus
           ipsum
           ,
           quod
           eis
           adeo
           e
           vicino
           &
           immediate
           
           adhaeret
           ,
           eas
           obtenebrare
           poterit
           a
           lumine
           suo
           ,
           &
           pervertere
           a
           rectitudine
           sua
           .
           Et
           quia
           toti
           animales
           efficiuntur
           in
           opere
           hujusmodi
           ,
           sive
           toti
           caro
           (
           ut
           dicit
           Aug.
           )
           non
           est
           mirum
           ,
           si
           semen
           viri
           vim
           imprimendi
           animalitatem
           recipit
           ex
           hujusmodi
           dispositione
           ;
           habet
           autem
           &
           ex
           parte
           materiae
           propriae
           alias
           dispositiones
           ,
           per
           quas
           non
           permittitur
           ,
           ut
           ex
           eo
           generetur
           aliud
           quam
           homo
           .
           Non
           enim
           totum
           habent
           ex
           imaginatione
           ,
           vel
           sensu
           parentum
           generantium
           .
           Hoc
           autem
           quod
           praediximus
           de
           transfusione
           corruptionis
           &
           similitudinis
           ,
           Aug.
           satis
           expresse
           dicere
           videtur
           ,
           ubi
           dicit
           ,
           quod
           originale
           peccatum
           in
           omnes
           illos
           transit
           ,
           qui
           vitiosa
           lege
           nascendi
           nascuntur
           ,
           &
           alibi
           dicit
           ,
           in
           omnes
           concupiscentialiter
           genitos
           .
           In
           quo
           videtur
           attribuere
           vitiosae
           legi
           nascendi
           ,
           sive
           concupiscentiali
           generationi
           contractionem
           ,
           seu
           traductionem
           originalis
           peccati
           ;
           verum
           nos
           dicimus
           ,
           quia
           si
           omne
           vitium
           nascendi
           ,
           &
           tota
           concupiscentia
           etiam
           tolleretur
           a
           parentibus
           ,
           corrupta
           tamen
           caro
           non
           nisi
           corruptam
           sibi
           similem
           generaret
           .
        
         
           Sect.
           36.
           
           
             VII
             .
             Pet.
             Martyr
          
           Loc.
           Com.
           p.
           142
           ,
           143.
           
           Quod
           Deus
           ait
           ,
           Se
           velle
           persequi
           peccata
           patrum
           in
           filios
           in
           tertiam
           &
           quartam
           generationem
           ,
           quum
           alio
           loco
           dicat
           ,
           Filium
           non
           portaturum
           iniquitatem
           patris
           :
           si
           filius
           ,
           inquit
           ,
           non
           portat
           iniquitatem
           patris
           ,
           sed
           suam
           ,
           
           &
           tamen
           Deus
           persequitur
           in
           eo
           peccatum
           patris
           ,
           oportet
           ut
           filius
           ipse
           peccatum
           illud
           in
           se
           habeat
           :
           alioqui
           haec
           loca
           inter
           se
           non
           convenirent
           .
           Peccatum
           itaque
           sua
           natura
           ita
           factum
           est
           ,
           ut
           non
           tantum
           animum
           hominis
           vastet
           ,
           verum
           etiam
           corpus
           ,
           carnem
           &
           membra
           depravet
           .
           Itaque
           Paulus
           ad
           Corinthios
           ait
           ,
           corporae
           nostra
           templa
           esse
           Spiritus
           sancti
           ,
           &
           graviter
           comminatur
           ,
           si
           quis
           templum
           Dei
           destruat
           .
           Si
           ergo
           Deus
           puniat
           peccata
           parentum
           in
           siliis
           ,
           &
           filius
           alienam
           iniquitatem
           non
           portat
           sed
           tantum
           suam
           :
           sequitur
           parvulos
           impiorum
           hominum
           ,
           cum
           affliguntur
           ut
           patres
           in
           illis
           puniantur
           ,
           aliquid
           in
           se
           habere
           paternae
           pravitatis
           .
           Neque
           hic
           cuiquam
           conquerendum
           est
           de
           justitia
           Dei
           ;
           nam
           si
           Deus
           incorruptissima
           sua
           justitia
           potest
           eos
           qui
           peccant
           in
           reprobum
           sensum
           tradere
           ,
           &
           peccata
           peccatis
           punire
           :
           cur
           non
           etiam
           juste
           velit
           ,
           peccati
           corruptionem
           non
           tantum
           animum
           perdere
           ,
           sed
           etiam
           ejus
           impuritatem
           in
           corpus
           quoque
           redundare
           ?
           Vnde
           qui
           generantur
           ex
           peccatoribus
           ,
           talem
           naturam
           ex
           illis
           contrahunt
           ,
           qualem
           in
           illis
           reperiunt
           .
           Atque
           hac
           sententia
           homines
           admonentur
           ut
           sancte
           vivant
           ,
           neve
           &
           animos
           suos
           &
           corpora
           polluant
           ,
           eademque
           opera
           filios
           quoque
           suos
           inficiant
           .
        
         
           Si
           hoc
           ut
           jam
           diximus
           ,
           constituatur
           ,
           quaeret
           quispiam
           ,
           quid
           discriminis
           sit
           inter
           peccatum
           originis
           ,
           &
           illud
           quod
           a
           proximis
           parentibus
           
           contrabitur
           ?
           Respondemus
           propagationem
           originalis
           peccati
           ,
           esse
           perpetuam
           ,
           quemadmodum
           sacrae
           literae
           docent
           :
           aliorum
           vero
           peccatorum
           continuationem
           non
           esse
           necessariam
           .
           Aliquando
           enim
           a
           proximis
           parentibus
           nihil
           vitii
           transmittitur
           ad
           liberos
           ,
           excepto
           peccato
           originis
           .
           Videtur
           enim
           Deus
           modum
           praefixisse
           ,
           ne
           malum
           grassetur
           in
           immensum
           ,
           &
           hanc
           mali
           propagationem
           suspendere
           .
           —
           Quare
           quod
           ad
           hanc
           rem
           attinet
           ,
           libenter
           assentior
           Augustino
           ,
           probabile
           esse
           &
           Scripturis
           consentaneum
           ,
           (
           istamque
           sententiam
           
             Martinus
             Bucerus
          
           vir
           doctissimus
           juxtaque
           sanctissimus
           probavit
           ,
           )
           vitia
           privata
           in
           filios
           propagari
           a
           parentibus
           :
           sed
           notandum
           ,
           hoc
           esse
           contingens
           ,
           non
           necessarium
           .
           Nam
           Deus
           quandoque
           parentum
           peccata
           suspendit
           ,
           &
           pro
           sua
           bonitate
           non
           patitur
           naturam
           hominum
           prorsus
           perdi
           .
           Quando
           autem
           traducem
           istam
           peccatorum
           ,
           aut
           reprimere
           velit
           ,
           aut
           sinere
           locum
           habere
           ,
           ipse
           solus
           novit
           .
           Nobis
           tamen
           satis
           est
           ,
           haec
           duo
           considerare
           :
           primum
           peccatum
           a
           parentibus
           diffundi
           in
           liberos
           :
           alterum
           id
           Dei
           beneficio
           interdum
           prohiberi
           ,
           quod
           tamen
           de
           peccato
           originis
           dici
           nullo
           modo
           potest
           .
           Omnes
           enim
           eo
           infecti
           nascimur
           .
           Atque
           bactenus
           ex
           Epistol
           .
           ad
           Roman
           .
           cap.
           5.
           in
           haec
           verbi
           ,
           Quemadmodum
           per
           inobedientiam
           ,
           &c.
           
           Vide
           similem
           locum
           in
           
             Gen.
             8.
             ver
             .
             21.
          
           
        
         
           
             Sect.
             37.
          
           
           VIII
           .
           I
           forbear
           citing
           
           Bucer's
           words
           ,
           seeing
           here
           you
           have
           Pet.
           Martyr's
           
           testimony
           of
           his
           judgment
           ,
           who
           was
           his
           intimate
           acquaintance
           .
        
         
           
             Sect.
             38.
          
           
           IX
           .
           Anton.
           Wallaeus
           
             Respons
             .
             ad
             censuram
          
           Corvini
           
             de
             peccati
             primi
             poen
             .
             p.
             257.
             
             Deinde
             quomodocunque
             tandem
             peccata
             parentum
             posteris
             imputentur
             ,
             imputationem
             peccati
             parentum
             in
             posteros
             esse
             proprie
             ex
             severitate
             foederis
             operum
             ,
             non
             ex
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             foederis
             evangelici
             .
             Nam
             maledictio
             foederis
             primi
             manifesta
             est
             ,
          
           Deut.
           28.
           15.
           
           
             Maledictus
             erit
             fructus
             ventris
             tui
          
           ,
           &c.
           
             Quod
             discrimen
             utriusque
             foederis
             perspicue
             proponitur
             ,
          
           Jer.
           31.
           29
           ,
           &c.
           See
           further
           .
           And
           
             pag.
             262
             ,
             263
             ,
             264.
          
           he
           reprehends
           Corvinus
           for
           making
           our
           guilt
           of
           original
           sin
           to
           be
           meerly
           from
           God's
           will
           ;
           and
           the
           imputation
           of
           
           Adam's
           sin
           ,
           to
           be
           different
           from
           that
           of
           our
           other
           Parents
           ;
           and
           shews
           that
           it
           is
           the
           same
           thing
           that
           God
           threatned
           in
           the
           second
           Commandment
           ,
           
             Exod.
             20.
          
           and
           proclaimed
           with
           his
           name
           ,
           
             Exod.
             24.
          
           and
           largely
           cites
           the
           sayings
           of
           Tertullian
           and
           Augustin
           to
           the
           same
           purpose
           :
           all
           which
           is
           too
           large
           for
           me
           here
           to
           recite
           .
        
         
           Sect.
           39.
           
           
             X.
             Ursin
          
           .
           Catech.
           edit
           .
           Parei
           de
           Peccat
           .
           Orig.
           pag.
           45.
           
           [
           Obj.
           6.
           
           In
           quos
           peccata
           omnium
           majorum
           transeunt
           ,
           miseriores
           erunt
           illis
           ,
           in
           quos
           tantum
           aliquorum
           peccata
           propagantur
           :
           At
           si
           peccatum
           in
           posteros
           transit
           ,
           in
           postremos
           homines
           ,
           omnia
           majorum
           ,
           in
           priores
           eorum
           tantum
           qui
           precesserunt
           ,
           
           peccata
           derivantur
           ;
           ergo
           posteriores
           erunt
           miseriores
           :
           Hoc
           vero
           absurdum
           videtur
           ,
           &
           eum
           justitia
           Dei
           pugnans
           .
           Respon
           .
           Non
           foret
           absurdum
           ,
           etiamsi
           Deus
           posteriores
           magis
           desereret
           ac
           puniret
           :
           nam
           quanto
           plura
           peccata
           a
           genere
           humano
           cumulantur
           ,
           tanto
           magis
           ira
           Dei
           accenditur
           &
           exasperatur
           poena
           ,
           juxta
           illud
           ,
           Nondum
           completae
           sunt
           iniquitates
           Amorrhaeorum
           ,
           &c.
           
           Vt
           veniat
           super
           vos
           omnis
           sanguis
           justus
           ,
           &c.
           Sed
           &
           minor
           negatur
           :
           etsi
           enim
           Deus
           propter
           justitiam
           suam
           ,
           peccatum
           originis
           ,
           hoc
           est
           vitium
           naturae
           &
           reatum
           in
           omnes
           posteros
           transire
           sinit
           ,
           tamen
           simul
           ex
           misericordia
           metas
           figit
           peccato
           ,
           ut
           non
           semper
           majorum
           peccata
           actualia
           imitentur
           &
           luant
           posteri
           ,
           nec
           semper
           malorum
           parentum
           mali
           aut
           deteriores
           ac
           miseriores
           liberi
           existant
           .
           ]
        
         
           Sect.
           40.
           
           
             XI
             .
             Mr.
          
           Gataker
           '
           
             s
             words
             Mr.
          
           Poole
           
             thus
             translateth
             in
             his
          
           Synops
           .
           Crit.
           in
           Exod.
           20.
           p.
           403.
           
           Punit
           Deus
           sapenumero
           liberos
           propter
           peccata
           Parentum
           ut
           constat
           exemplis
           &
           sanctionibus
           S.
           Scripturae
           ;
           Vid.
           
             Exod.
             4.
             22
             ,
             23.
          
           
           &
           12.
           29.
           
           &
           34.
           7.
           
           
             Num.
             14.
             18.
             2
             
             Sam.
             12.
             14.
             1
             
             Reg.
             13.
             33.
             
          
           &
           14.
           1.
           17.
           
           Rationes
           ,
           —
           1.
           
           Quod
           liberi
           sint
           res
           atque
           possessiones
           parentum
           ,
           —
           2.
           
           Liberi
           praeterea
           sunt
           partes
           sive
           membra
           parentum
           &
           sunt
           quasi
           una
           persona
           cum
           Parentibus
           ;
           ut
           recte
           Althus
           .
           Dicaeolog
           .
           l.
           1.
           
           Vid.
           
             Gen.
             20.
             7.
             18.
             
             Mat.
             15.
             22.
             
          
           Quod
           ad
           loca
           in
           contraria
           prolata
           ,
           
           
             Deut.
             24.
             
             Jer.
             31.
             
             Ezek.
             18.
             1.
             
          
           Debent
           〈◊〉
           mortem
           Deo
           ,
           &c.
           2.
           
           Non
           sunt
           haec
           apud
           homines
           semper
           injusta
           ,
           &c.
           
             where
             he
             instaneth
             in
             similitudes
             .
             —
             See
             his
             Sermon
             it self
             on
          
           1
           Kin.
           14.
           17.
           
        
         
           
             Sect.
             41.
          
           
           XII
           .
           If
           I
           thought
           it
           would
           be
           worth
           my
           own
           ,
           and
           the
           Readers
           trouble
           ,
           I
           would
           undertake
           to
           produce
           abundance
           more
           of
           Protestant
           Writers
           ;
           and
           let
           but
           Expositors
           on
           the
           second
           Commandment
           be
           examined
           by
           him
           that
           doubteth
           of
           it
           ,
           and
           he
           will
           be
           satisfied
           if
           he
           have
           store
           at
           hand
           .
           I
           only
           now
           say
           of
           many
           in
           general
           ,
           that
           the
           ordinary
           saying
           of
           such
           Expositors
           is
           ,
           that
           temporal
           punishments
           ,
           and
           some
           spiritual
           ,
           are
           oft
           inflicted
           by
           God
           on
           children
           for
           their
           Fathers
           sins
           :
           I
           will
           give
           you
           the
           sense
           of
           many
           in
           
           Deodate's
           words
           on
           
             Exod.
             20.
             5.
          
           
           
             
               [
               Visiting
               :
            
             ]
             that
             is
             ,
             I
             enquire
             after
             it
             ,
             and
             punish
             it
             .
             
               [
               Of
               the
               Fathers
               ▪
            
             ]
             As
             concerning
             eternal
             judgment
             upon
             the
             soul
             ,
             every
             one
             dieth
             for
             his
             own
             iniquity
             ,
             *
             
               Jer.
               31.
               30.
            
             but
             for
             the
             Fathers
             sins
             the
             children
             are
             often
             punished
             in
             body
             ,
             in
             goods
             ,
             and
             other
             things
             which
             they
             hold
             and
             derive
             from
             their
             Parents
             ,
             
               Num.
               14.
               33.
               2
               
               Sam.
               12.
               11.
            
             and
             21.
             5.
             15.
             
             And
             besides
             ,
             God
             oftentimes
             curseth
             the
             generation
             of
             the
             wicked
             ,
             withdrawing
             his
             grace
             
             spirit
             from
             it
             ,
             whereby
             imitating
             their
             Parents
             wickedness
             ,
             they
             are
             punished
             in
             the
             same
             manner
             ,
             
               1
               Sam.
               15.
               2.
               
               Matth.
               23.
               32.
               25.
               
            
          
        
         
           
             Sect.
             42.
          
           
           Here
           note
           ,
           1.
           that
           there
           can
           be
           no
           punishment
           (
           temporal
           or
           eternal
           )
           where
           there
           is
           no
           imputed
           guilt
           .
           Therefore
           all
           those
           Divines
           who
           say
           that
           not
           only
           Parents
           in
           their
           children
           ,
           but
           children
           for
           their
           Parents
           sins
           ,
           have
           the
           least
           punishment
           ,
           do
           thereby
           assert
           a
           guilt
           .
        
         
           2.
           
           That
           there
           is
           no
           guilt
           of
           sin
           which
           deserveth
           not
           great
           ,
           yea
           perpetual
           punishment
           ,
           if
           not
           remitted
           .
        
         
           3.
           
           That
           privation
           of
           Grace
           ,
           and
           the
           spirit
           here
           mentioned
           ,
           is
           a
           most
           heavy
           punishment
           ,
           tending
           to
           that
           which
           is
           perpetual
           .
        
         
           4.
           
           That
           children
           are
           to
           derive
           from
           their
           Parents
           (
           or
           from
           God
           by
           them
           )
           greater
           mercies
           than
           goods
           ,
           health
           ,
           &c.
           even
           Church-membership
           ,
           right
           to
           Baptism
           ,
           and
           so
           to
           pardon
           ,
           and
           the
           other
           saving
           benefits
           of
           the
           Covenant
           ,
           (
           as
           being
           holy
           )
           :
           Therefore
           by
           the
           same
           reason
           ,
           as
           health
           ,
           goods
           ,
           &c.
           may
           be
           denied
           them
           ,
           because
           they
           are
           
             derived
             from
             Parents
          
           ,
           (
           as
           Deodate
           speaks
           ,
           )
           Baptism
           and
           its
           benefits
           may
           be
           denied
           them
           .
        
         
           5.
           
           And
           hath
           not
           the
           universal
           Church
           given
           us
           their
           judgment
           of
           the
           case
           ,
           who
           have
           in
           all
           ages
           judged
           that
           Baptism
           is
           to
           be
           
           denied
           to
           the
           children
           of
           Heathens
           and
           Infidels
           ?
           (
           unless
           other
           mens
           owning
           them
           ,
           make
           them
           no
           longer
           theirs
           .
           )
           At
           least
           I
           may
           say
           ,
           if
           as
           many
           be
           of
           my
           judgment
           concerning
           our
           guilt
           of
           Parents
           sins
           ,
           as
           hold
           that
           Baptism
           and
           its
           fruits
           are
           to
           be
           denied
           to
           such
           children
           of
           Infidels
           ,
           the
           number
           will
           be
           so
           great
           and
           honourable
           ,
           that
           I
           would
           wish
           this
           worthy
           Dr.
           no
           more
           to
           make
           them
           seem
           as
           none
           .
           And
           ,
           as
           I
           have
           before
           shewed
           ,
           not
           to
           be
           baptized
           is
           to
           them
           a
           penalty
           :
           and
           that
           not
           only
           in
           the
           judgment
           of
           Papists
           ,
           who
           shut
           such
           out
           of
           Heaven
           ,
           but
           of
           the
           ancient
           Doctors
           ,
           who
           took
           Baptism
           to
           be
           our
           solemn
           investiture
           in
           a
           state
           of
           life
           ,
           and
           the
           seal
           of
           pardon
           and
           right
           to
           salvation
           ;
           (
           as
           Gataker
           against
           
             Davenant
             de
             Bapt.
          
           hath
           proved
           by
           citing
           a
           multitude
           of
           their
           testimonies
           ,
           as
           an
           useful
           Index
           to
           save
           Readers
           much
           labour
           on
           that
           point
           .
           )
           And
           I
           have
           elsewhere
           proved
           at
           large
           *
           that
           the
           Scripture
           mentioneth
           no
           Baptisme
           of
           Christ's
           Institution
           ,
           which
           was
           not
           for
           the
           remission
           of
           sin
           .
           If
           any
           say
           that
           this
           is
           no
           new
           penalty
           ,
           but
           a
           leaving
           them
           under
           the
           old
           ,
           and
           that
           it
           is
           not
           for
           the
           Parents
           unbelief
           ,
           but
           the
           Parents
           only
           do
           omit
           their
           duty
           needful
           to
           the
           childs
           liberation
           ;
           I
           again
           answer
           ,
           that
           had
           there
           been
           no
           Saviour
           ,
           
           Covenant
           ,
           Means
           ,
           or
           Hope
           ,
           it
           had
           indeed
           been
           no
           penalty
           ,
           because
           no
           privation
           ,
           but
           a
           negation
           .
           And
           had
           not
           the
           child
           's
           right
           and
           deliverance
           been
           laid
           on
           the
           Parents
           Faith
           and
           Consent
           as
           a
           Condition
           ,
           they
           had
           but
           negatively
           left
           them
           under
           the
           penalty
           of
           
           Adam's
           sin
           ,
           and
           their
           corruption
           ,
           (
           with
           the
           guilt
           next
           to
           be
           mentioned
           .
           )
           But
           remember
           that
           
             poena
             damni
          
           ,
           the
           loss
           of
           Heaven
           is
           
             vere
             poena
          
           ,
           and
           so
           is
           the
           loss
           of
           Pardon
           and
           Grace
           ,
           (
           not
           to
           an
           uncapable
           ,
           but
           to
           a
           capable
           subject
           )
           :
           And
           that
           sins
           of
           omission
           are
           truly
           sins
           :
           And
           that
           as
           a
           Father
           murders
           his
           child
           ,
           if
           he
           
             feed
             him
             not
          
           ,
           so
           he
           doth
           by
           omission
           do
           much
           to
           damn
           him
           ,
           if
           he
           do
           not
           believingly
           dedicate
           him
           to
           Christ
           ;
           (
           for
           I
           speak
           not
           of
           unavoidable
           want
           of
           Baptism
           ,
           which
           Austin
           himself
           thought
           not
           to
           be
           damning
           ,
           however
           mistaken
           herein
           by
           many
           .
           )
           A
           mans
           own
           not-believing
           is
           nothing
           ;
           but
           it
           is
           such
           a
           nothing
           as
           is
           punished
           with
           a
           non-salvation
           ,
           which
           is
           another
           nothing
           ;
           yea
           ,
           that
           and
           other
           omissions
           ,
           with
           positive
           damnation
           ,
           and
           the
           pain
           of
           sense
           .
        
         
           6.
           
           But
           further
           note
           ,
           that
           this
           great
           instance
           sheweth
           that
           it
           is
           not
           only
           the
           sins
           of
           Parents
           before
           Generation
           ,
           and
           in
           it
           ,
           but
           also
           after
           the
           child's
           birth
           ,
           while
           the
           child
           is
           void
           of
           the
           use
           of
           reason
           and
           will
           for
           
           himself
           ,
           that
           the
           child
           may
           be
           punished
           by
           and
           for
           ,
           with
           this
           penal
           non-liberation
           .
           Much
           more
           evident
           then
           is
           it
           that
           this
           ,
           with
           his
           additional
           pravity
           and
           bodily
           distempers
           ,
           all
           together
           ,
           are
           a
           penalty
           for
           the
           Parents
           former
           unbelief
           ,
           and
           other
           sins
           ,
           with
           this
           omission
           .
        
         
           7.
           
           And
           again
           I
           say
           ,
           that
           if
           the
           very
           guilt
           and
           corruption
           derived
           from
           Adam
           ,
           had
           not
           been
           my
           next
           Parents
           first
           ,
           it
           had
           never
           been
           mine
           ,
           no
           more
           than
           my
           nature
           :
           For
           I
           had
           it
           not
           immediately
           from
           Adam
           ,
           but
           from
           them
           .
           And
           if
           I
           had
           
             that
             as
             theirs
             first
          
           ,
           I
           must
           by
           the
           same
           reason
           have
           more
           of
           theirs
           :
           And
           who
           can
           bring
           a
           clean
           thing
           out
           of
           an
           unclean
           ?
           And
           
           David's
           Mother
           is
           said
           to
           conceive
           him
           in
           sin
           ,
           
             Psal
             .
             51.
          
           
        
         
           8.
           
           Let
           it
           be
           noted
           for
           answer
           to
           the
           objections
           ,
           from
           
             Ezek.
             18.
             &c.
          
           1.
           
           That
           there
           is
           by
           the
           Covenant
           of
           Grace
           ,
           a
           pardon
           with
           right
           to
           Christ
           and
           Life
           ,
           freely
           given
           to
           all
           the
           faithful
           and
           their
           infant-seed
           ,
           as
           by
           them
           (
           having
           full
           power
           thereto
           )
           in
           Covenant
           given
           up
           to
           Christ
           :
           Now
           ,
           no
           one
           is
           damned
           for
           pardoned
           sins
           .
           The
           infant
           is
           at
           once
           guilty
           of
           
           Adam's
           and
           his
           Parents
           sin
           ;
           and
           at
           once
           his
           nature
           receiveth
           pravity
           from
           both
           ,
           (
           but
           immediately
           only
           by
           the
           immediate
           Parents
           ;
           )
           and
           at
           once
           both
           are
           pardoned
           to
           him
           ,
           and
           this
           pardon
           solemnly
           
           sealed
           and
           delivered
           in
           Baptism
           .
           Therefore
           well
           may
           God
           say
           to
           the
           pardoned
           ,
           to
           the
           penitent
           ,
           and
           to
           the
           innocent
           ,
           that
           he
           shall
           not
           die
           for
           his
           Parents
           sins
           ,
           (
           no
           ,
           not
           for
           
           Adam's
           .
           )
           2.
           
           For
           the
           Text
           speaketh
           to
           the
           adult
           ,
           and
           to
           men
           that
           thought
           themselves
           innocent
           ,
           and
           that
           they
           suffered
           for
           their
           Parents
           sins
           ,
           and
           not
           their
           own
           :
           And
           God
           assureth
           them
           ,
           1.
           that
           if
           they
           are
           innocent
           ,
           they
           shall
           not
           die
           ;
           2.
           yea
           ,
           if
           they
           be
           repenting
           persons
           ,
           and
           pardoned
           ,
           and
           obedient
           evangelically
           ,
           hating
           all
           the
           sins
           of
           their
           wicked
           Parents
           ,
           they
           shall
           live
           .
           3.
           yea
           ,
           this
           is
           true
           of
           their
           children
           also
           for
           their
           sakes
           .
           But
           this
           is
           not
           because
           the
           Law
           never
           judged
           them
           guilty
           ,
           and
           worthy
           of
           death
           ;
           but
           because
           the
           Grace
           of
           Christ
           forgiveth
           it
           :
           else
           the
           Text
           would
           exempt
           all
           infants
           from
           the
           guilty
           of
           death
           ,
           for
           
           Adam's
           sin
           .
        
         
           But
           there
           is
           not
           a
           word
           in
           the
           Text
           to
           prove
           ,
           1.
           that
           children
           need
           no
           pardon
           for
           their
           guilty
           of
           Parents
           sins
           :
           2.
           or
           that
           those
           that
           are
           not
           pardoned
           ,
           being
           themselves
           unsanctified
           ,
           (
           or
           if
           adult
           ,
           live
           wickedly
           as
           their
           Parents
           did
           )
           shall
           not
           die
           for
           them
           :
           3.
           or
           that
           such
           sins
           of
           Parents
           are
           not
           the
           cause
           of
           such
           guilt
           and
           pravity
           in
           the
           child
           ,
           as
           that
           he
           is
           truly
           said
           to
           die
           for
           his
           own
           sin
           .
        
         
         
           
             Sect.
             43.
          
           
           XIII
           .
           Yet
           further
           methinks
           ,
           to
           a
           conformable
           Doctor
           ,
           the
           judgment
           of
           the
           Church
           of
           England
           in
           her
           Liturgy
           should
           not
           be
           insignificant
           ;
           
             [
             Remember
             not
             Lord
             our
             offences
             ,
             nor
             the
             offences
             of
             our
             fore-Fathers
             ;
             neither
             take
             thou
             vengeance
             on
             our
             sins
             :
             ]
          
           In
           what
           sense
           do
           men
           subscribe
           this
           ,
           and
           daily
           use
           it
           ?
           1.
           
           Do
           they
           think
           that
           the
           Church
           meaneth
           only
           
           Adam's
           sin
           ,
           by
           our
           
             [
             fore-Fathers
             ]
          
           ?
           2.
           
           Or
           that
           by
           
             [
             not-remembring
             ,
          
           ]
           they
           mean
           
             [
             not-pardoning
          
           ,
           and
           
             not-punishing
             ]
          
           ?
           3.
           
           Or
           do
           they
           think
           that
           they
           pray
           for
           the
           dead
           ,
           in
           Purgatory
           ,
           Hell
           ,
           or
           Heaven
           ?
           Or
           rather
           do
           they
           not
           imitate
           David
           ,
           and
           the
           Jewish
           Church
           ,
           and
           
             Ezra
             ,
             Nehemiah
             ,
             Daniel
             ,
             &c.
          
           who
           confessed
           that
           they
           were
           punished
           for
           their
           Fathers
           sins
           ?
        
         
           
             Sect.
             44.
          
           
           I
           conclude
           this
           subject
           with
           a
           second
           request
           to
           the
           Christian
           Reader
           ,
           to
           pity
           and
           pray
           for
           the
           poor
           distressed
           Church
           of
           Christ
           ,
           which
           is
           distracted
           and
           distressed
           thus
           ,
           even
           by
           such
           as
           are
           most
           devoted
           to
           its
           service
           ,
           through
           the
           great
           weakness
           of
           our
           judgments
           ,
           and
           the
           unhappy
           passions
           and
           strivings
           that
           thence
           follow
           .
           Either
           I
           or
           this
           worthy
           person
           are
           mistaken
           ,
           or
           else
           we
           differ
           not
           :
           When
           I
           look
           to
           the
           
             Person
             only
          
           ,
           and
           not
           to
           the
           Evidence
           ,
           nor
           to
           the
           Consenters
           ,
           I
           have
           far
           greatest
           reason
           to
           suspect
           that
           I
           am
           liker
           to
           erre
           than
           he
           :
           And
           if
           it
           prove
           
           so
           ,
           the
           evidence
           yet
           seemeth
           to
           me
           so
           full
           for
           what
           I
           hold
           ,
           that
           I
           am
           almost
           hopeless
           of
           being
           otherwise
           perswaded
           ;
           And
           my
           judgment
           is
           not
           at
           my
           command
           :
           How
           then
           shall
           I
           avoid
           the
           injury
           of
           souls
           ?
           But
           yet
           I
           think
           ,
           that
           to
           hold
           our selves
           more
           guilty
           of
           our
           Parents
           sins
           than
           we
           are
           ,
           is
           no
           dangerous
           damning
           error
           :
           it
           may
           molest
           us
           ,
           but
           not
           undo
           us
           ;
           and
           I
           never
           saw
           many
           much
           molested
           by
           it
           .
        
         
           But
           if
           either
           we
           differ
           not
           ,
           when
           yet
           he
           giveth
           you
           so
           loud
           an
           Alarm
           ,
           or
           if
           it
           be
           he
           that
           erreth
           indeed
           ;
           alas
           !
           what
           must
           the
           Church
           expect
           from
           the
           too
           great
           number
           of
           ignorant
           and
           ungodly
           Teachers
           ,
           when
           it
           must
           be
           thus
           used
           by
           the
           Learned
           and
           the
           Godly
           ?
           My
           thoughts
           are
           ,
           1.
           that
           it
           deserveth
           tears
           from
           faithful
           Ministers
           to
           observe
           ,
           that
           so
           considerable
           a
           part
           of
           the
           common
           guilt
           and
           misery
           of
           all
           mankind
           ,
           should
           by
           godly
           men
           be
           no
           more
           confessed
           and
           lamented
           !
           2.
           
           And
           that
           by
           those
           that
           for
           any
           denial
           or
           extenuation
           of
           our
           original
           sin
           as
           from
           Adam
           ,
           are
           so
           heinously
           (
           and
           justly
           )
           offended
           with
           the
           erroneous
           :
           yea
           ,
           ready
           to
           vilifie
           men
           as
           Arminians
           ,
           if
           not
           Socinians
           ,
           that
           they
           think
           come
           near
           it
           !
           3.
           
           That
           ever
           the
           stream
           of
           a
           Party
           ,
           Reputation
           ,
           Interest
           ,
           Example
           ,
           or
           whatever
           else
           of
           that
           kind
           ,
           should
           with
           so
           many
           good
           men
           ,
           have
           so
           
           great
           a
           power
           ,
           in
           making
           truth
           or
           error
           ,
           duty
           or
           sin
           ,
           good
           or
           evil
           ,
           orthodox
           or
           heretical
           ,
           in
           their
           conceits
           ;
           and
           so
           much
           faction
           he
           found
           in
           their
           Religion
           !
           4.
           
           That
           ever
           so
           many
           millions
           should
           be
           taught
           impenitency
           in
           so
           plain
           a
           case
           ,
           when
           repentance
           and
           confession
           have
           so
           considerable
           a
           place
           among
           the
           requisites
           to
           remission
           !
           5.
           
           That
           ever
           so
           many
           millions
           should
           by
           Preachers
           be
           taught
           that
           they
           have
           no
           need
           of
           a
           Saviour
           ,
           nor
           of
           Pardon
           ,
           nor
           to
           pray
           for
           Pardon
           ,
           for
           so
           much
           of
           their
           guilty
           and
           punishment
           !
           6.
           
           That
           ever
           so
           much
           of
           the
           plain
           stream
           of
           Scripture-evidence
           can
           be
           denied
           and
           made
           light
           of
           ,
           by
           good
           men
           that
           cry
           up
           the
           Scripture
           authority
           and
           sufficiency
           ,
           even
           when
           they
           can
           lay
           a
           great
           stress
           ,
           in
           some
           unprofitable
           hurtful
           controversie
           ,
           upon
           some
           one
           Text
           whose
           sense
           is
           not
           to
           be
           certainly
           understood
           !
           7.
           
           That
           ever
           good
           and
           learned
           Teachers
           should
           be
           so
           conceited
           of
           their
           own
           conceptions
           ,
           as
           in
           their
           confidence
           in
           such
           a
           cause
           to
           brand
           God's
           truth
           with
           the
           name
           of
           error
           ,
           and
           their
           brethren
           as
           dangerous
           men
           for
           not
           erring
           as
           they
           do
           !
           8.
           
           And
           finally
           ,
           that
           the
           poor
           people
           must
           be
           under
           such
           grievous
           perplexing
           temptations
           as
           I
           before
           mentioned
           ;
           and
           that
           the
           Papists
           should
           be
           thus
           hardened
           in
           their
           opinion
           that
           we
           shall
           never
           be
           at
           peace
           and
           concord
           ,
           
           unless
           we
           unite
           in
           their
           usurping
           ,
           tyrannical
           Peace-maker
           :
           And
           that
           Poor
           Scholars
           and
           young
           Ministers
           must
           be
           thus
           frightned
           from
           Truth
           ,
           Duty
           ,
           Charity
           and
           Peace
           ,
           and
           men
           made
           believe
           that
           the
           Church
           is
           about
           to
           be
           set
           on
           fire
           ,
           if
           we
           are
           told
           of
           that
           which
           is
           contrary
           to
           our
           former
           opinions
           !
           This
           must
           be
           lamented
           ,
           if
           it
           be
           not
           I
           ,
           but
           others
           that
           here
           erre
           .
        
         
           
             Sect.
             45.
          
           
           But
           yet
           before
           I
           end
           ,
           he
           calls
           me
           so
           loud
           to
           consider
           of
           another
           matter
           ,
           that
           I
           must
           not
           deny
           his
           invitation
           .
        
         
           In
           my
           
             Direct
             .
             for
             Cure
             of
             Church-Divisions
             ,
             Dir.
             42.
             
          
           I
           said
           ,
           
             [
             Your
             belief
             of
             the
             necessary
             Articles
             of
             Faith
             must
             be
             made
             your
             own
             ,
             and
             not
             taken
             meerly
             on
             the
             authority
             of
             any
             .
             And
             in
             all
             points
             of
             belief
             and
             practice
             ,
             which
             are
             of
             necessity
             to
             salvation
             ,
             you
             must
             ever
             keep
             company
             with
             the
             universal
             Church
             ,
             (
             for
             it
             were
             not
             the
             Church
             ,
             if
             it
             erred
             in
             these
             .
             )
             And
             in
             matters
             of
             peace
             and
             concord
             ,
             the
             greater
             part
             must
             be
             your
             guide
             ,
             (
             that
             is
             ,
             
               caeteris
               paribus
               .
            
             )
             In
             matters
             of
             humane
             obedience
             ,
             your
             Governors
             must
             be
             your
             guides
             .
             And
             in
             matters
             of
             high
             and
             difficult
             speculation
             ,
             the
             judgment
             of
             one
             man
             of
             extraordinary
             understanding
             and
             clearness
             ,
             is
             to
             be
             preferred
             before
             both
             the
             Rulers
             and
             the
             major
             Vote
             .
             ]
             And
             I
             instanced
             on
             the
             
             by
             ,
             [
             Q.
             What
             is
             the
             object
             of
             Predestination
             ,
             or
             the
             nature
             of
             the
             Wills
             liberty
             ,
             of
             the
             concurse
             of
             God
             ,
             and
             determining
             way
             of
             Grace
             ,
             of
             the
             definition
             of
             Justification
             ,
             Faith
             ,
             &c.
             ]
          
           supposing
           the
           saving
           knowledge
           of
           the
           thing
           to
           differ
           from
           a
           logical
           skill
           of
           defining
           .
        
         
           
             Upon
             this
             ,
             the
             Learned
             Dr.
             here
             thus
             accosteth
             me
             ,
          
           
             [
             Vnum
             duntaxat
             a
             me
             peramice
             (
             Deus
             novit
             )
             rogandus
             est
             ,
             ut
             serio
             apud
             Deum
             &
             conscientiam
             suam
             se
             excuteret
             ,
             quo
             ista
             scripserit
             consilio
             quae
             occurrunt
             Reg.
             42.
             
             Supponit
             (
             inter
             alia
             )
             quaestionem
             nasci
             de
             Definitione
             Justificationis
             ,
             Fidei
             ,
             &c.
             (
             nec
             dubito
             quin
             Imputatam
             quoque
             Christi
             Justitiam
             incluserit
             ;
             )
             Quos
             hic
             adsciscendos
             vult
             duces
             ?
             Adverte
             Lector
             :
             Hic
             inquit
             ,
             Theologorum
             pauci
             qui
             bene
             docti
             &
             pollent
             judicio
             ,
             authoritati
             &
             plurimum
             
               [
               fo
               rs
            
             .
             plurimorum
             ]
             suffragiis
             anteponendi
             ,
             quemadmodum
             vel
             unus
             aliquis
             ,
             cui
             viget
             oculorum
             aciet
             ;
             melius
             ,
             longinsque
             videt
             ,
             quam
             mille
             quibus
             hebescit
             magis
             ;
             Rogo
             ,
             inquam
             ,
             probe
             se
             excutiat
             ,
             ut
             secum
             sciamus
             quem
             quibus
             in
             doctrina
             justificationis
             anteponat
             ;
             quis
             unus
             ille
             oculatus
             ,
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             qui
             mille
             myopes
             ;
             &
             quem
             tandem
             status
             five
             minorennis
             sive
             precarii
             finem
             habiturae
             sint
             magnae
             veritates
             Dei
             ,
             ut
             ab
             hominum
             suffragiis
             aliquando
             pendere
             desinant
             ,
             Deusque
             (
             ut
             
             cum
             Tertulliano
             loquar
             )
             Deus
             sit
             ?
             Eum
             spero
             a
             Papismi
             contagione
             tutum
             &
             immunem
             ;
             utinam
             vero
             diligentius
             apud
             se
             perponderet
             ,
             quam
             belle
             sua
             operum
             justitia
             cum
             Papali
             conveniat
             :
             Certe
             ,
             ut
             mihi
             saltem
             videtur
             ,
             (
             dijudicent
             alii
             ,
             )
             Si
             facies
             non
             sit
             utrisque
             ,
             eadem
             ,
          
        
         
           Nec
           diversa
           tamen
           quadem
           decet
           esse
           sororum
           .
        
         
           Answ
           .
           Worthy
           Sir
           ,
           I
           accept
           your
           admonition
           :
           When
           God
           is
           so
           solemnly
           appealed
           to
           ,
           and
           I
           that
           am
           passing
           quickly
           to
           his
           judgment
           ,
           am
           summoned
           so
           friendly
           to
           make
           my
           serious
           preparatory
           examination
           before
           him
           and
           my
           conscience
           ,
           neglect
           would
           be
           my
           aggravated
           sin
           .
           But
           your
           call
           for
           
             [
             Diligence
          
           ]
           tells
           me
           that
           you
           know
           me
           not
           ,
           who
           have
           little
           spared
           for
           labour
           these
           37
           years
           :
           And
           I
           am
           now
           unfit
           for
           increased
           diligence
           .
        
         
           1.
           
           As
           to
           the
           matter
           of
           Justification
           ,
           (
           I
           will
           not
           summon
           you
           before
           God
           or
           Conscience
           ,
           but
           )
           What
           will
           the
           World
           think
           of
           your
           dealing
           ,
           to
           bait
           (
           and
           that
           by
           gross
           misreport
           )
           a
           small
           book
           above
           twenty
           years
           retracted
           ,
           (
           after
           voluminous
           Animadversions
           in
           MS.
           from
           many
           learned
           men
           )
           and
           purposely
           explained
           in
           a
           larger
           Book
           called
           
             The
             Confession
             of
             my
             Faith
             about
             Justification
             ,
          
           &c.
           and
           much
           fullier
           in
           my
           
             Disputations
             about
             Justification
          
           ,
           
           with
           Mr.
           Burges
           ,
           Mr.
           Blake
           ,
           Mr.
           Tombes
           ,
           Mr.
           
             Warner
             ,
             &c.
          
           and
           the
           Doctrine
           there
           vindicated
           ,
           and
           in
           many
           other
           Books
           ,
           (
           my
           
             Apology
             ,
             Life
             of
             Faith
             ,
             &c.
             )
          
           and
           to
           take
           no
           notice
           of
           any
           of
           these
           Books
           ,
           and
           yet
           call
           me
           before
           God
           and
           Conscience
           to
           a
           diligent
           search
           ?
           If
           my
           diligence
           produced
           never
           so
           much
           more
           ,
           are
           you
           bound
           to
           take
           any
           more
           notice
           of
           them
           than
           you
           did
           of
           all
           these
           ?
        
         
           2.
           
           How
           come
           you
           to
           know
           the
           mind
           of
           a
           man
           ,
           whom
           I
           suppose
           you
           never
           ,
           saw
           ,
           so
           well
           as
           to
           add
           your
           
             [
             Nec
             dubito
             quin
             Imputatam
             Christi
             Justitiam
             incluserit
             ?
             ]
          
           Am
           I
           not
           fittest
           to
           tell
           you
           what
           I
           include
           ?
        
         
           3.
           
           Why
           turn
           you
           a
           Logical
           case
           of
           Defining
           ,
           into
           a
           Theological
           
             de
             re
             ?
             Justitia
             Christi
             Imputata
          
           is
           one
           thing
           ,
           and
           the
           Definition
           of
           Justice
           ,
           or
           Imputation
           ,
           is
           another
           .
        
         
           4.
           
           Are
           you
           in
           good
           sadness
           desirous
           to
           know
           whom
           I
           mean
           ?
           I
           must
           think
           so
           :
           But
           why
           did
           you
           not
           as
           earnestly
           ask
           of
           the
           rest
           ,
           What
           Rulers
           I
           mean
           ,
           and
           what
           
             people
             I
             mean
             ,
             &c.
          
           
           Is
           it
           not
           enough
           to
           describe
           them
           ,
           unless
           I
           name
           them
           ?
           But
           I
           will
           tell
           you
           as
           much
           of
           my
           meaning
           as
           I
           know
           my self
           .
        
         
           My
           meaning
           is
           ,
           that
           if
           the
           question
           be
           ,
           What
           is
           the
           signification
           of
           this
           or
           that
           Hebrew
           ,
           Arabick
           ,
           Syriack
           ,
           Persian
           ,
           Greek
           word
           ,
           in
           the
           Text
           and
           Versions
           of
           the
           Scripture
           ,
           
           or
           what
           such
           a
           proverbial
           speech
           doth
           signifie
           ?
           and
           so
           of
           Topography
           ,
           Genealogy
           ,
           Chronology
           ,
           &c.
           one
           excellent
           Hebrician
           ,
           &c.
           well
           seen
           in
           those
           studies
           ,
           should
           be
           believed
           before
           the
           majority
           of
           all
           the
           Boys
           ,
           Students
           ,
           Preachers
           ,
           that
           never
           understood
           those
           things
           :
           Must
           I
           name
           them
           ?
           is
           there
           no
           remedy
           ?
           Why
           I
           mean
           such
           a
           one
           as
           
             Pagnine
             ,
             Montanus
             ,
             Buxtorf
             ,
             &c.
          
           for
           the
           Hebrew
           :
           such
           a
           one
           as
           Erpenius
           ,
           Dr.
           
             Pocock
             ,
             &c.
          
           for
           the
           Arabick
           :
           such
           a
           one
           as
           
             Scaliger
             ,
             Blondell
             ,
             Vsher
             ,
             Broughton
             ,
             &c.
          
           for
           Chronology
           ,
           &c.
           
           If
           it
           be
           a
           controversy
           in
           Geometry
           ,
           I
           would
           believe
           Dr.
           
             Wallis
             ,
             &c.
          
           if
           in
           Anatomy
           ,
           Dr.
           Willis
           ,
           Dr.
           Lower
           ,
           Dr.
           Needham
           ,
           before
           a
           thousand
           that
           are
           therein
           unstudied
           :
           yea
           ,
           if
           it
           were
           a
           Magistrate
           ,
           or
           Bishop
           ,
           that
           were
           of
           another
           mind
           .
           In
           Metaphysicks
           ,
           I
           will
           believe
           or
           regard
           one
           
             Suarez
             ,
             Hurtado
             ,
             Meurisse
             ,
             Schiebler
             ,
          
           Dr.
           Barlow
           ,
           before
           a
           thousand
           that
           are
           therein
           ignorant
           :
           in
           Physicks
           ,
           I
           more
           regard
           one
           
             Aristotle
             ,
             Scotus
             ,
             Honoratus
             Faber
             ,
             Campanella
             ,
          
           Mr.
           
             Boyle
             ,
             &c.
          
           before
           all
           them
           that
           never
           studied
           them
           :
           And
           in
           Logick
           ,
           I
           regard
           one
           
             Aristotle
             ,
             Ramus
             ,
             Dietericus
             ,
             Burgersdicius
             ,
             Hurtado
             ,
             &c.
          
           before
           all
           that
           never
           studied
           Logick
           ,
           of
           what
           Coat
           or
           Calling
           soever
           .
           Accordingly
           in
           Method
           and
           Defining
           ,
           I
           prefer
           one
           such
           Divine
           as
           
             Sohnius
             ,
             Cluto
             ,
             Wendeline
             ,
             Amesius
             ,
             
             Dud
             Fenner
             ,
          
           Dr.
           Stoughton
           ,
           Mr.
           
             G.
             Lawson
             ,
             &c.
          
           before
           all
           those
           that
           are
           ignorant
           of
           Method
           and
           Definition
           :
           while
           I
           prefer
           the
           happiness
           of
           many
           a
           poor
           woman
           that
           hath
           
             a
             strong
             Faith
             ,
             and
             cannot
             define
             it
             ,
          
           before
           some
           Doctors
           that
           can
           define
           that
           which
           they
           have
           not
           .
           Thus
           your
           loud
           Call
           hath
           drawn
           out
           an
           exposition
           ,
           which
           I
           once
           thought
           would
           have
           been
           vain
           .
        
         
           
             Sect.
             46.
          
           
           But
           it
           may
           be
           you
           would
           know
           
             what
             their
             names
             are
             whom
             I
             take
             to
             be
             better
             [
             Definers
             of
             Justification
             ,
             Faith
             and
             Imputation
             ,
             ]
          
           than
           all
           the
           unskilful
           Students
           ,
           or
           others
           ,
           that
           want
           their
           Logical
           and
           Theological
           sufficiency
           ?
           You
           that
           are
           an
           Academical
           Doctor
           ,
           should
           be
           better
           acquainted
           with
           the
           best
           Logicians
           and
           School-Divines
           than
           I.
           I
           once
           thought
           you
           had
           been
           one
           of
           them
           :
           If
           there
           be
           no
           remedy
           ,
           I
           will
           tell
           you
           who
           I
           think
           have
           delivered
           us
           far
           more
           judicious
           and
           digested
           thoughts
           of
           these
           things
           ,
           (
           both
           definitions
           ,
           distinctions
           ,
           and
           the
           matter
           it self
           ,
           )
           than
           I
           find
           in
           this
           your
           Treatise
           :
           namely
           ,
           
             Vinc.
             le
             Blanc
          
           ,
           Mr.
           
             Will.
             Bradshaw
          
           ,
           and
           Mr.
           
             Anth.
             Wotton
          
           ,
           (
           two
           old
           Non-Conformists
           ,
           )
           
             Placeus
             ,
             Amyraldus
             ,
             Dallaeus
             ,
             Testardus
             ,
             Conrad
             ,
             &
             Johannes
             Bergii
             ,
             Lud.
             Crocius
             ,
             Mastrickt
             ,
             Matth.
             Martinius
             ,
             Camero
             ,
             Grotius
             ,
          
           Mr.
           Lawson
           ,
           Dr.
           Hammond
           ,
           
           Mr.
           
             John
             Ball
          
           ,
           Mr.
           Gibbons
           ,
           (
           late
           of
           
             Black-fryers
             ,
          
           )
           Mr.
           Truman
           ,
           (
           in
           his
           great
           Propitiat
           .
           &c.
           )
           (
           three
           Non-Conformists
           ,
           )
           Mr.
           
             Gataker
             ,
             &c.
          
           I
           name
           them
           but
           as
           I
           remember
           them
           .
        
         
           And
           now
           Sir
           ,
           was
           this
           a
           task
           worthy
           so
           solemn
           an
           invitation
           before
           God
           ,
           and
           Conscience
           ,
           and
           the
           World
           ?
           If
           I
           should
           name
           Mr.
           Hotchkis
           of
           Pardon
           ,
           Mr.
           
             Benj.
             Woodbridge
          
           ,
           and
           many
           more
           such
           Writers
           ,
           I
           pray
           you
           say
           not
           that
           I
           send
           you
           to
           School
           to
           them
           :
           I
           do
           but
           answer
           your
           earnest
           request
           .
        
         
           
             Sect.
             47.
          
           
           But
           ,
           4.
           
           I
           also
           intreat
           you
           to
           tell
           me
           ,
           whether
           you
           differ
           from
           me
           in
           the
           rule
           of
           counsel
           which
           I
           there
           gave
           the
           ignorant
           people
           ,
           or
           not
           ?
           If
           you
           did
           not
           ,
           you
           would
           never
           have
           given
           me
           such
           a
           summons
           .
           If
           you
           do
           ;
           deal
           openly
           with
           your
           Scholars
           and
           the
           World
           ,
           and
           tell
           them
           ,
           whether
           your
           meaning
           be
           ,
           that
           the
           major
           vote
           of
           those
           that
           never
           read
           Logick
           ,
           Physicks
           ,
           Metaphysicks
           ,
           Law
           ,
           Medicine
           ,
           &c.
           is
           to
           be
           believed
           before
           one
           
             Aristotle
             ,
             Downame
             ,
             Gassendus
             ,
             Zabarell
             ,
             Grotius
             ,
             Cook
             ,
             Littleton
             ,
             Cujacius
             ,
             Fernelius
             ,
             &c.
             
          
           Tell
           your
           Scholars
           that
           you
           are
           
             but
             one
          
           ,
           and
           they
           are
           many
           ,
           and
           must
           believe
           themselves
           before
           you
           ,
           in
           defining
           Justification
           ,
           Faith
           ,
           &c.
           
           Tell
           all
           the
           
           University
           ,
           that
           thus
           they
           must
           use
           their
           Tutors
           .
           Should
           Mr.
           
           Ainsworth's
           Church
           of
           Separatists
           have
           judged
           of
           all
           his
           critical
           expositions
           by
           the
           major
           vote
           ?
           Tell
           the
           World
           that
           all
           the
           Criticks
           ,
           and
           Dr.
           
           Walton's
           Labours
           and
           all
           such
           mens
           ,
           must
           stand
           or
           fall
           at
           the
           judgment
           of
           the
           majority
           of
           people
           or
           Ministers
           that
           never
           studied
           those
           tongues
           .
           (
           If
           you
           think
           I
           take
           my self
           for
           one
           of
           these
           Judges
           ,
           you
           are
           quite
           mistaken
           .
           )
        
         
           And
           I
           may
           ask
           you
           ,
           Are
           you
           not
           herein
           a
           man
           singular
           even
           to
           admiration
           ?
           And
           yet
           will
           you
           plead
           thus
           ,
           as
           if
           it
           were
           against
           singularity
           ?
           Are
           not
           all
           Protestants
           ,
           Papists
           ,
           Christians
           ,
           learned
           Heathens
           ,
           agreed
           of
           the
           Rule
           that
           I
           gave
           ?
           All
           your
           University
           ,
           save
           your self
           ,
           (
           I
           hope
           in
           charity
           )
           do
           think
           that
           your
           Professors
           ,
           and
           Readers
           ,
           and
           Tutors
           ,
           are
           to
           be
           believed
           in
           their
           several
           Professions
           and
           Readings
           ,
           before
           all
           their
           unlearned
           Pupils
           ,
           or
           any
           others
           that
           are
           ignorant
           .
           What
           sort
           of
           men
           in
           the
           World
           are
           more
           faulty
           in
           tying
           up
           mens
           Faith
           too
           much
           to
           men
           ,
           than
           the
           Papists
           are
           ?
           And
           yet
           I
           presume
           you
           know
           that
           they
           commonly
           acknowledge
           ,
           that
           in
           Dogmatical
           difficulties
           ,
           especially
           such
           as
           depend
           on
           Arts
           and
           Sciences
           ,
           (
           such
           as
           Defining
           for
           the
           most
           part
           is
           ,
           )
           the
           majority
           even
           in
           a
           Council
           that
           are
           therein
           unlearned
           ,
           
           learned
           ,
           are
           not
           so
           much
           to
           be
           heard
           as
           one
           eminently
           learned
           in
           those
           things
           .
           One
           
             Gabriel
             ,
             Ockam
             ,
             Greg.
             Arim
             :
          
           One
           
             Scotus
             ,
             Rada
             ,
             Lychetus
          
           :
           One
           
             Pennous
             ,
             Vasqu●●
             ,
             Ruiz
          
           :
           Or
           if
           you
           had
           rather
           ,
           one
           
             Bradwa●dine
             ,
             Bannes
             ,
             Alvarez
             ,
             Twisse
             ,
          
           is
           more
           to
           be
           heard
           in
           telling
           us
           ,
           what
           Concurse
           ,
           Predetermination
           ,
           Natural
           Free-will
           are
           ,
           than
           many
           that
           never
           studied
           the
           point
           ;
           (
           though
           yet
           perhaps
           the
           best
           of
           them
           may
           deserve
           little
           regard
           about
           unsearchable
           things
           .
           )
        
         
           If
           you
           please
           but
           to
           read
           Mr.
           Femble
           his
           
             Vind.
             Grat.
          
           you
           will
           find
           somewhere
           almost
           the
           very
           words
           of
           the
           rule
           or
           saying
           of
           mine
           ,
           which
           you
           exceptingly
           recite
           .
        
         
           
             Sect.
             48.
             5.
          
           
           But
           what
           mean
           you
           to
           bring
           in
           the
           intimation
           ,
           that
           thus
           
             [
             the
             great
             truths
             of
             God
             will
             depend
             on
             humane
             suffrages
             ,
             even
             whether
             God
             shall
             be
             God
             ?
             ]
          
           I
           beseech
           you
           consider
           ,
           1.
           
           Whether
           you
           do
           well
           to
           number
           Artificial
           ,
           Logical
           Definitions
           controverted
           by
           the
           greatest
           Divines
           ,
           with
           
             [
             the
             great
             truths
             of
             God
             ?
             ]
          
           How
           various
           are
           the
           Definitions
           of
           Justification
           ,
           (
           considered
           also
           variously
           ,
           as
           
             Constitutive
             ,
             Sentential
             ,
             Executive
             ,
             in
             this
             life
             ,
             at
             the
             last
             Judgment
             ,
             in
             fore
             Dei
             ,
             i●
             foro
             Conscientiae
             ,
             in
             foro
             Humano
             ,
             Civili
             ,
             Ecclesiastico
             ,
             &c
             )
          
           which
           are
           given
           by
           great
           Divines
           ?
           And
           how
           various
           the
           definitions
           
           of
           Faith
           (
           between
           that
           of
           Camero
           ,
           and
           such
           others
           as
           place
           it
           in
           the
           
             intellect
             Amesius
          
           ,
           and
           such
           others
           as
           place
           it
           in
           the
           
             will
             ;
             Davenant
          
           ,
           and
           such
           others
           as
           place
           it
           in
           
             both
             ;
             Pemble
          
           ,
           and
           such
           others
           as
           make
           them
           
             one
             faculty
             ?
          
           )
           The
           differences
           about
           the
           act
           ,
           the
           
             formal
             object
          
           ,
           the
           
             material
             object
          
           ,
           (
           as
           whether
           with
           Chamier
           we
           must
           hold
           ,
           that
           the
           
             spirits
             inward
             testimony
          
           that
           you
           are
           justified
           ,
           be
           
             verbum
             Dei
             &
             Fidei
             objectum
          
           ,
           with
           abundance
           such
           )
           are
           too
           too
           many
           ,
           when
           yet
           perhaps
           most
           mean
           the
           same
           thing
           ,
           and
           differ
           but
           in
           
             Logical
             notions
          
           .
           And
           do
           you
           well
           to
           frighten
           men
           into
           suspicions
           and
           contentions
           ,
           out
           of
           their
           charity
           and
           peace
           ,
           by
           telling
           them
           that
           these
           are
           
             the
             great
             truths
             of
             God
          
           ,
           and
           likening
           them
           to
           the
           Question
           ,
           
             whether
             God
             shall
             be
             God
          
           ?
           As
           if
           you
           knew
           not
           that
           by
           such
           melancholies
           and
           phantasms
           ,
           the
           Church
           hath
           been
           brought
           into
           the
           unhappy
           ,
           military
           ,
           distracted
           state
           that
           it
           is
           in
           .
           It
           is
           work
           fit
           for
           a
           Divine
           and
           Healer
           ,
           to
           make
           the
           World
           believe
           that
           the
           great
           truths
           of
           God
           ,
           and
           the
           Godhead
           it self
           are
           at
           the
           stake
           ,
           in
           such
           
             Logical
             quarrels
          
           ,
           and
           that
           men
           differ
           further
           than
           they
           do
           ?
        
         
           6.
           
           But
           did
           you
           not
           see
           that
           I
           before
           expresly
           excepted
           
             all
             matters
             necessary
             to
             Salvation
          
           
           from
           humane
           trust
           ?
           (
           Some
           will
           say
           ,
           I
           doubt
           ,
           too
           far
           ,
           that
           see
           not
           other
           explications
           .
           )
        
         
           7.
           
           And
           I
           beseech
           you
           ,
           is
           it
           all
           one
           for
           
             truth
             to
             depend
             on
             humane
             suffrages
             (
             yea
             ,
             God
             himself
             ,
             )
          
           and
           for
           an
           
             ignorant
             man
          
           or
           
             Scholar
             to
             depend
             on
             his
             Teacher
             ,
          
           so
           far
           as
           
             fide
             humana
          
           to
           
             believe
             him
          
           before
           ten
           unlearned
           men
           ?
           Is
           this
           fit
           doctrine
           for
           a
           Doctor
           and
           Master
           of
           a
           Literate
           Society
           ?
           Say
           then
           in
           your
           Lectures
           ,
           
             [
             Hearers
             and
             Scholars
             ,
             this
             and
             that
             is
             the
             true
             definition
             of
             Faith
             and
             Justification
             ,
             (
             even
             of
             the
             various
             sorts
             of
             Faith
             and
             Justification
             ;
             )
             but
             while
             I
             tell
             you
             so
             ,
             regard
             and
             believe
             what
             I
             and
             many
             such
             others
             say
             to
             you
             ,
             no
             more
             than
             you
             would
             do
             many
             unlearned
             men
             ,
             or
             any
             dissenters
             that
             tell
             you
             that
             I
             erre
             ,
             or
             speak
             heretically
             herein
             ;
             lest
             God
             and
             his
             Truth
             depend
             on
             humane
             suffrages
             .
             ]
          
           And
           because
           I
           (
           fain
           would
           ,
           but
           )
           cannot
           find
           any
           other
           meaning
           in
           your
           words
           ,
           without
           taking
           you
           to
           be
           guilty
           of
           what
           I
           would
           not
           suspect
           ,
           and
           consequently
           ,
           that
           you
           expect
           no
           more
           regard
           or
           belief
           of
           
             this
             your
             Treatise
             ,
             as
             such
             ,
          
           I
           cease
           from
           any
           further
           animadversions
           on
           it
           ,
           as
           the
           less
           necessary
           .
        
         
           Only
           adding
           ,
           that
           your
           conclusion
           that
           
           soundeth
           loud
           with
           the
           name
           of
           Popery
           ,
           needeth
           no
           other
           answer
           than
           what
           I
           have
           formerly
           given
           Mr.
           Crandon
           ,
           Mr.
           Eyres
           ,
           Mr.
           Bagshaw
           ,
           Mr.
           Danvers
           ,
           and
           such
           others
           ,
           who
           oft
           cry
           out
           
             [
             Antichristian
          
           ]
           (
           a
           frightful
           word
           ,
           )
           when
           they
           needed
           but
           awakening
           to
           convince
           them
           that
           they
           were
           but
           frightned
           in
           a
           dream
           .
        
      
       
         
           ERRATA
           .
        
         
           PAg.
           1.
           lin
           .
           antep
           .
           r.
           
             T.
             Tully
          
           .
           p.
           191.
           l.
           12.
           r.
           God.
           p.
           215.
           l.
           16.
           r.
           integris
           .
           We
        
      
       
         
         
         
           Quest
           .
           Whether
           Infants
           have
           Original
           Sin
           ?
           Aff.
           (
           And
           of
           Original
           Righteousness
           .
           )
        
         
           THat
           I
           may
           as
           briefly
           and
           yet
           as
           clearly
           as
           I
           can
           (
           considering
           that
           necessary
           brevity
           )
           dispatch
           this
           Controversy
           ,
           I
           must
           1.
           tell
           you
           what
           original
           sin
           is
           ;
           and
           2.
           assert
           &
           open
           the
           Affirmative
           proposition
           ;
           and
           3.
           give
           you
           some
           Arguments
           for
           it
           .
        
         
           I.
           In
           order
           to
           the
           first
           ,
           we
           must
           1.
           enquire
           What
           sin
           is
           ;
           2.
           
           What
           the
           word
           [
           Original
           ]
           here
           signifieth
           ;
           3.
           
           What
           Original
           Righteousnes
           was
           .
        
         
           1.
           
           Sin
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           an
           irregularity
           ,
           or
           a
           dissonancy
           or
           disconformity
           to
           the
           Law
           of
           God
           ,
           in
           a
           subject
           .
           It
           is
           any
           defect
           ,
           inclination
           or
           action
           contrary
           to
           the
           rule
           of
           Righteousness
           .
           The
           form
           of
           it
           is
           Relative
           .
           Disconformity
           is
           a
           true
           relation
           ,
           as
           well
           as
           Conformity
           ;
           as
           crooked
           is
           as
           well
           as
           straight
           ,
           and
           dissimile
           as
           well
           as
           simile
           .
        
         
           2.
           
           We
           now
           call
           it
           [
           Original
           ]
           sin
           ,
           because
           it
           is
           in
           us
           
             ab
             origine
          
           ,
           or
           by
           propagation
           ,
           &
           not
           only
           because
           it
           is
           the
           original
           of
           all
           other
           sin
           .
        
         
           3.
           
           Concerning
           Original
           Righteousness
           (
           which
           must
           first
           be
           understood
           )
           we
           must
           
           
           
           
           enquire
           ,
           1.
           
           Whether
           it
           was
           natural
           or
           supernatural
           ;
           2.
           
           Wherein
           it
           did
           consist
           .
        
         
           For
           the
           first
           ,
           1.
           
           It
           must
           be
           understood
           that
           the
           Righteousness
           which
           we
           enquire
           after
           ,
           is
           ,
           1.
           
           Qualitative
           ;
           the
           holy
           inclinations
           of
           the
           soul
           ,
           called
           the
           Image
           of
           God
           :
           2.
           and
           Relative
           ;
           the
           Innocency
           or
           Justifiableness
           of
           man
           :
           but
           not
           ,
           3.
           the
           Active
           Righteousness
           :
           for
           that
           was
           ,
           1.
           after
           Creation
           ,
           2.
           freely
           performed
           by
           man
           himself
           :
           and
           yet
           it
           may
           extend
           to
           that
           as
           it
           is
           denominated
           from
           the
           inclining
           principle
           .
        
         
           And
           for
           the
           question
           ,
           1.
           
           As
           [
           Natural
           ]
           signifieth
           ,
           that
           which
           was
           created
           in
           us
           ;
           or
           which
           we
           had
           in
           the
           beginning
           ,
           with
           our
           being
           ,
           from
           God
           as
           our
           gracious
           Creator
           ,
           so
           Original
           Righteousness
           was
           Natural
           :
           that
           is
           ,
           1.
           
           It
           was
           not
           given
           him
           at
           any
           time
           following
           his
           Creation
           ,
           2.
           
           Nor
           was
           it
           given
           at
           the
           same
           time
           ,
           as
           a
           thing
           distinct
           from
           the
           soundness
           ,
           and
           rectitude
           ,
           and
           integrity
           of
           his
           nature
           :
           but
           was
           that
           rectitude
           it self
           ,
           and
           as
           much
           concreated
           with
           man
           ,
           as
           health
           and
           beauty
           with
           the
           body
           .
        
         
           2.
           
           As
           [
           natural
           ]
           signifieth
           that
           which
           belongeth
           to
           the
           essence
           of
           man
           ,
           and
           is
           inseparable
           from
           him
           ;
           so
           original
           righteousness
           was
           not
           natural
           ;
           no
           more
           than
           health
           and
           beauty
           are
           to
           the
           body
           .
        
         
           3.
           
           As
           [
           Natural
           ]
           signifieth
           that
           which
           is
           
           now
           propagated
           and
           born
           with
           us
           ,
           and
           comes
           by
           generation
           to
           man
           in
           his
           lapst
           estate
           ,
           so
           Original
           Righteousness
           is
           supernatural
           .
        
         
           4.
           
           Though
           as
           it
           signifieth
           that
           which
           would
           have
           been
           propagated
           to
           posterity
           ,
           if
           the
           Parents
           had
           not
           sin'd
           and
           lost
           it
           ,
           so
           Original
           Righteousness
           is
           natural
           .
        
         
           5.
           
           As
           [
           Natural
           ]
           signifieth
           that
           which
           may
           be
           recovered
           ,
           or
           maintained
           by
           meer
           natural
           means
           ;
           so
           Original
           Righteousness
           is
           not
           Natural
           :
           for
           though
           to
           Adam
           it
           was
           as
           natural
           to
           the
           soul
           as
           health
           and
           beauty
           to
           the
           body
           ,
           yet
           1.
           
           He
           was
           commanded
           by
           supernatural
           revelation
           certain
           positive
           duties
           for
           the
           exercise
           and
           maintaining
           of
           it
           ,
           and
           for
           the
           attainment
           of
           salvation
           ,
           which
           was
           its
           end
           .
           2.
           
           And
           now
           we
           are
           deprived
           of
           it
           ,
           we
           cannot
           expect
           the
           restoration
           but
           by
           means
           supernatural
           :
           even
           by
           Christ
           ,
           and
           the
           Spirit
           ,
           and
           supernatural
           revelations
           .
        
         
           And
           that
           Original
           Righteousness
           is
           [
           Natural
           ]
           so
           far
           as
           I
           have
           said
           ,
           that
           is
           ,
           concreated
           ,
           and
           should
           have
           been
           propagated
           to
           posterity
           ,
           if
           not
           lost
           by
           Parents
           ,
           I
           shall
           here
           prove
           by
           several
           Arguments
           ;
           because
           I
           find
           Dr.
           Taylor
           and
           others
           that
           deny
           Original
           sin
           ,
           do
           build
           on
           this
           supposition
           ,
           that
           Infants
           are
           deprived
           of
           this
           Righteousness
           as
           some
           superadded
           thing
           ;
           and
           yet
           be
           
             in
             puris
             naturalibus
          
           
           without
           sin
           .
           But
           there
           is
           no
           such
           state
           ,
           nor
           ever
           was
           ,
           as
           a
           state
           of
           
             pure
             nature
          
           in
           a
           rational
           creature
           ,
           without
           holiness
           or
           sin
           ;
           as
           I
           prove
           :
        
         
           
             Arg.
             1.
          
           
           Man
           was
           naturally
           able
           and
           disposed
           to
           know
           God
           to
           be
           God
           ,
           and
           his
           God
           :
           go
           .
           He
           was
           naturally
           able
           and
           disposed
           to
           love
           him
           as
           God
           ,
           and
           his
           God
           :
           which
           is
           the
           sum
           of
           his
           Original
           Righteousness
           .
        
         
           By
           disposed
           ,
           I
           mean
           morally
           inclined
           ,
           and
           not
           void
           of
           that
           holy
           inclination
           to
           love
           God
           ,
           which
           is
           the
           life
           of
           morality
           ,
           and
           rectitude
           of
           the
           will.
           
        
         
           The
           Antecedent
           is
           undoubted
           :
           if
           the
           rational
           nature
           had
           not
           been
           disposed
           to
           know
           God
           ,
           it
           had
           been
           blind
           ,
           deformed
           ,
           and
           not
           fit
           for
           the
           ends
           of
           its
           creation
           .
        
         
           The
           Consequence
           is
           proved
           thus
           .
           If
           the
           understanding
           had
           been
           disposed
           to
           know
           God
           ,
           and
           not
           the
           will
           to
           love
           him
           as
           God
           ,
           then
           the
           will
           would
           have
           been
           created
           lame
           ,
           and
           deformed
           ,
           and
           unfit
           for
           the
           ends
           of
           its
           creation
           ;
           and
           there
           would
           have
           been
           a
           disproportion
           ,
           if
           not
           a
           conflict
           ,
           between
           the
           faculties
           of
           the
           soul
           :
           but
           the
           Consequent
           is
           not
           to
           be
           admitted
           :
           go
           .
           nor
           the
           Antecedent
           .
        
         
           
             Arg.
             2.
          
           
           God
           made
           not
           man
           without
           all
           moral
           good
           :
           go
           .
           He
           made
           him
           with
           the
           inclination
           to
           God
           ,
           (
           which
           we
           call
           Charity
           
           in
           habit
           ,
           or
           disposition
           )
           ,
           which
           was
           his
           Original
           Righteousness
           .
           We
           speak
           not
           of
           Active
           good
           ;
           for
           that
           was
           to
           follow
           his
           creation
           :
           but
           of
           inward
           Virtue
           in
           habit
           or
           disposition
           .
           The
           Antecedent
           is
           proved
           :
           1.
           
           In
           that
           else
           he
           had
           been
           imperfect
           ,
           as
           to
           his
           end
           ;
           2.
           
           And
           not
           born
           the
           Image
           of
           God's
           goodness
           :
           and
           by
           the
           other
           reasons
           hereafter
           following
           .
           And
           if
           God
           made
           man
           without
           all
           moral
           virtue
           and
           goodness
           ,
           then
           could
           he
           lose
           and
           fall
           from
           none
           .
        
         
           The
           consequence
           is
           proved
           ,
           because
           there
           can
           be
           no
           proper
           moral
           good
           ,
           where
           the
           true
           principle
           and
           end
           are
           wanting
           :
           but
           where
           the
           love
           of
           God
           is
           wanting
           ,
           the
           true
           principle
           and
           end
           is
           wanting
           :
           
             go
             .
             &c.
          
           God
           is
           the
           end
           :
           Love
           is
           the
           adhesion
           to
           God
           :
           Heathens
           and
           unregenerate
           men
           have
           no
           moral
           good
           ,
           any
           further
           than
           they
           have
           some
           kind
           of
           love
           to
           God
           ,
           and
           respect
           him
           as
           the
           end
           :
           Which
           as
           it
           is
           in
           them
           but
           analogically
           called
           love
           to
           God
           ,
           so
           have
           they
           but
           an
           analogical
           morality
           .
        
         
           
             Arg.
             3.
          
           
           Man
           was
           created
           in
           the
           Image
           of
           God
           :
           go
           .
           he
           was
           created
           in
           Original
           Righteousness
           ,
           which
           consisted
           in
           the
           inclination
           of
           the
           soul
           to
           God
           ,
           as
           God.
           The
           Antecedent
           is
           exprest
           in
           
             Gen.
             1.
             26
             ,
             27.
          
           
           The
           consequence
           is
           proved
           from
           
             Eph.
             4.
             24.
          
           with
           
             Col.
             3.
             10.
          
           which
           shew
           that
           the
           Image
           of
           
           God
           (
           besides
           that
           which
           was
           in
           our
           Essentials
           ,
           in
           power
           ,
           understanding
           ,
           and
           will
           )
           consisted
           in
           wisdom
           righteousness
           ,
           and
           true
           holiness
           .
           It
           's
           impossible
           that
           the
           moral
           Image
           of
           God
           should
           be
           without
           Original
           Righteousness
           ,
           and
           the
           love
           of
           God.
           
        
         
           
             Arg.
             4.
          
           
           God
           look'd
           on
           man
           when
           he
           had
           created
           him
           ,
           and
           saw
           that
           he
           was
           very
           good
           ,
           
             Gen.
             1.
             31.
             go
          
           .
           he
           saw
           that
           he
           had
           an
           inclination
           to
           his
           Maker
           ,
           or
           habitual
           love
           to
           God
           :
           for
           the
           rational
           creature
           cannot
           be
           very
           good
           without
           it
           .
        
         
           
             Arg.
             5.
          
           
           If
           man
           was
           made
           for
           God
           as
           his
           ultimate
           end
           ,
           then
           was
           he
           made
           with
           Original
           Righteousness
           (
           or
           an
           holy
           inclination
           to
           love
           God
           )
           :
           but
           man
           was
           made
           for
           God
           as
           his
           ultimate
           end
           :
           
             go
             .
             &c.
          
           The
           minor
           is
           certain
           :
           Though
           it
           be
           doubtful
           whether
           naturally
           man
           could
           know
           that
           he
           might
           enjoy
           God
           by
           immediate
           vision
           of
           his
           Glory
           ;
           and
           also
           whether
           it
           should
           be
           in
           Heaven
           or
           on
           Earth
           ,
           or
           where
           ;
           and
           also
           whether
           he
           could
           obtain
           the
           beatifical
           vision
           without
           supernatural
           revelation
           and
           assistance
           ;
           yet
           it
           was
           plain
           ,
           that
           he
           was
           made
           for
           God
           as
           his
           end
           ,
           that
           is
           ,
           to
           please
           him
           ,
           and
           to
           love
           him
           ,
           and
           be
           beloved
           by
           him
           ,
           and
           enjoy
           him
           according
           to
           his
           capacity
           :
           1.
           
           Else
           it
           had
           been
           no
           duty
           of
           man
           by
           nature
           to
           intend
           God
           as
           his
           end
           ,
           and
           to
           love
           him
           above
           all
           :
           2.
           
           And
           
           it
           had
           been
           no
           part
           of
           his
           sin
           or
           misery
           to
           take
           up
           short
           of
           God
           :
           which
           are
           false
           ,
           as
           shall
           be
           shewed
           .
           The
           major
           is
           proved
           thus
           :
           All
           the
           works
           of
           God
           are
           disposed
           for
           the
           attainment
           of
           their
           ends
           :
           go
           .
           so
           was
           man
           ,
           and
           go
           .
           with
           Original
           Righteousness
           :
           for
           without
           Charity
           ,
           (
           in
           the
           habit
           or
           inclination
           )
           ,
           and
           so
           without
           Original
           Righteousness
           ,
           man
           had
           not
           been
           disposed
           to
           his
           end
           ,
           but
           had
           been
           left
           in
           an
           unfitness
           ,
           and
           indifferency
           ,
           inclined
           no
           more
           to
           God
           than
           to
           any
           creature
           .
        
         
           Moreover
           ,
           man
           was
           created
           with
           an
           inclination
           to
           good
           ,
           as
           good
           ,
           so
           far
           as
           he
           perceived
           it
           ;
           and
           go
           .
           with
           the
           greatest
           inclination
           to
           the
           greatest
           good
           :
           but
           to
           man
           in
           his
           natural
           integrity
           God
           appeared
           as
           the
           greatest
           good
           ;
           otherwise
           the
           understanding
           could
           not
           have
           discerned
           that
           truth
           which
           the
           whole
           creation
           manifested
           :
           which
           is
           not
           to
           be
           imagined
           .
        
         
           Moreover
           ,
           man
           by
           nature
           was
           inclined
           to
           his
           own
           felicity
           formally
           ,
           and
           objectively
           so
           far
           as
           he
           knew
           it
           :
           but
           by
           nature
           he
           knew
           God
           to
           be
           objectively
           his
           felicity
           ;
           (
           though
           he
           might
           not
           know
           the
           immediate
           vision
           ,
           he
           could
           not
           but
           know
           that
           it
           was
           his
           happiness
           to
           be
           accepted
           and
           beloved
           by
           his
           Maker
           ,
           and
           enjoy
           him
           according
           to
           his
           capacity
           )
           ;
           go
           .
           &c.
           
        
         
         
           Moreover
           ,
           no
           creature
           can
           satisfie
           the
           mind
           of
           man
           ,
           or
           fulfil
           his
           desire
           :
           go
           .
           Man
           in
           his
           natural
           integrity
           was
           inclined
           to
           God
           ,
           who
           only
           can
           satisfy
           .
        
         
           Moreover
           ,
           it
           is
           natural
           for
           the
           creature
           to
           desire
           the
           perfection
           of
           that
           which
           it
           had
           in
           imperfection
           :
           but
           it
           cannot
           be
           denied
           but
           Adam
           had
           some
           knowledge
           of
           God
           ,
           as
           God
           ,
           and
           so
           as
           the
           chief
           good
           ,
           and
           consequently
           some
           inclination
           to
           him
           ,
           (
           suppose
           it
           never
           so
           small
           )
           :
           go
           .
           he
           naturally
           desired
           to
           know
           and
           love
           him
           perfectly
           ;
           and
           go
           .
           it
           must
           needs
           be
           that
           God
           was
           his
           end
           ,
           and
           he
           had
           Original
           Righteousness
           .
        
         
           
             Arg.
             6.
          
           
           Man
           was
           naturally
           obliged
           to
           love
           God
           above
           all
           ,
           and
           serve
           and
           please
           him
           with
           all
           his
           powers
           :
           go
           .
           he
           was
           naturally
           disposed
           hereunto
           .
           The
           Antecedent
           is
           plain
           ;
           in
           that
           God
           by
           meer
           Resultancy
           having
           made
           man
           a
           rational
           free
           agent
           ,
           was
           related
           to
           him
           as
           his
           Creator
           ,
           Lord
           ,
           and
           Ruler
           ,
           and
           Benefactor
           ;
           and
           man
           related
           to
           him
           as
           his
           creature
           ,
           as
           his
           own
           ,
           as
           his
           subject
           ,
           and
           as
           his
           Beneficiary
           :
           and
           go
           .
           must
           needs
           be
           bound
           by
           virtue
           of
           this
           relation
           ,
           to
           love
           God
           with
           all
           his
           heart
           ,
           and
           be
           thankful
           to
           him
           ,
           and
           devoted
           to
           his
           will
           and
           service
           .
           The
           consequence
           is
           proved
           ;
           in
           that
           God
           fitteth
           all
           his
           creatures
           to
           their
           use
           ,
           not
           only
           by
           a
           naked
           power
           ,
           but
           by
           a
           convenient
           inclination
           for
           
           the
           actuating
           of
           that
           power
           :
           go
           .
           he
           did
           so
           by
           man
           :
           he
           did
           not
           lay
           all
           this
           duty
           on
           him
           ,
           without
           giving
           him
           an
           aptitude
           and
           disposition
           suitable
           thereto
           .
        
         
           
             Arg.
             7.
          
           
           The
           contrary
           Doctrine
           too
           much
           favoureth
           Infidelity
           ,
           as
           to
           mans
           immortal
           happiness
           with
           God.
           
        
         
           For
           ,
           1.
           
           If
           mans
           nature
           ,
           as
           compleated
           by
           the
           Creator
           ,
           was
           not
           made
           for
           ,
           and
           suited
           and
           disposed
           to
           the
           fruition
           of
           God
           in
           immortality
           ,
           super-added
           Grace
           and
           Redemption
           must
           be
           conceived
           to
           make
           man
           as
           it
           were
           another
           creature
           ,
           and
           give
           him
           another
           nature
           ;
           and
           so
           that
           God
           should
           presently
           change
           the
           nature
           that
           he
           had
           newly
           made
           ;
           and
           that
           Grace
           were
           to
           make
           man
           holy
           ,
           as
           if
           it
           were
           to
           make
           a
           beast
           to
           be
           a
           man
           ,
           and
           elevate
           him
           above
           the
           tendency
           of
           all
           his
           natural
           perfections
           :
           which
           will
           seen
           improbable
           .
           2.
           
           It
           denieth
           all
           the
           arguments
           for
           the
           immortality
           of
           the
           soul
           ,
           that
           are
           fetch'd
           from
           nature
           :
           which
           is
           not
           to
           be
           done
           .
           If
           the
           nature
           of
           the
           soul
           can
           prove
           its
           immortality
           ,
           it
           must
           accordingly
           prove
           its
           immortal
           happiness
           ,
           or
           misery
           ;
           for
           a
           neutral
           state
           cannot
           thence
           be
           proved
           :
           and
           go
           .
           it
           must
           prove
           that
           happiness
           to
           be
           in
           the
           love
           of
           God
           ;
           and
           so
           that
           the
           soul
           was
           inclined
           to
           it
           .
        
         
           
             Arg.
             8.
          
           
           There
           is
           no
           word
           of
           God
           ,
           that
           
           mentioneth
           the
           super-adding
           of
           Original
           Righteousness
           ,
           by
           any
           following
           gift
           of
           God
           ,
           distinct
           from
           our
           creation
           :
           go
           .
           it
           cannot
           by
           divine
           Faith
           be
           believed
           that
           such
           a
           following
           gift
           there
           was
           .
        
         
           
             Arg.
             9.
          
           
           Regeneration
           is
           mans
           reparation
           and
           restoration
           to
           God
           :
           go
           .
           man
           fell
           from
           God
           ;
           and
           so
           from
           the
           love
           of
           God
           :
           and
           it
           is
           the
           reparation
           of
           that
           Image
           of
           God
           in
           which
           he
           was
           created
           ,
           
             Col.
             3.
             10.
             
             Eph.
             4.
             24.
             
          
        
         
           
             Arg.
             10.
          
           
           It
           is
           expresly
           said
           ,
           
             Eccl.
             7.
             29.
          
           that
           
             God
             made
             man
             upright
          
           :
           but
           his
           righteousness
           was
           his
           
             uprightness
             :
             go
          
           .
           he
           also
           made
           him
           righteous
           .
           So
           much
           of
           that
           question
           .
        
         
           2.
           
           As
           to
           the
           next
           question
           ,
           
             Wherein
             Original
             Righteousness
             doth
             consist
          
           ;
           1.
           
           It
           consisteth
           in
           the
           souls
           inclination
           to
           God
           as
           God
           ;
           that
           is
           in
           the
           habit
           or
           disposition
           ,
           or
           propensity
           of
           the
           soul
           to
           love
           God
           for
           himself
           ,
           as
           the
           infinite
           good
           ,
           and
           also
           as
           our
           felicity
           .
           2.
           
           In
           the
           understandings
           disposition
           to
           know
           God
           as
           one
           to
           be
           thus
           beloved
           .
           3.
           
           In
           a
           holy
           vivacity
           Godward
           .
           4.
           
           In
           the
           ordination
           and
           subjection
           of
           all
           the
           inferior
           faculties
           to
           the
           understanding
           and
           will
           thus
           inclined
           .
           5.
           
           And
           relatively
           ,
           in
           the
           innocency
           hence
           resulting
           .
        
         
           And
           now
           we
           may
           hence
           see
           what
           
             original
             sin
             is
          
           .
           In
           Adam
           himself
           the
           first
           sin
           was
           
           actual
           ,
           and
           thence
           followed
           the
           
             habitual
             pravity
          
           :
           in
           us
           the
           first
           in
           order
           of
           nature
           is
           
           Adam's
           
             sin
             imputed
             justly
          
           ,
           because
           we
           were
           
             in
             him
          
           ,
           and
           in
           our
           
             immediate
             Parents
          
           ,
           who
           derived
           it
           from
           him
           ;
           and
           herewith
           is
           conjoyned
           the
           pravity
           or
           corruption
           of
           our
           nature
           ,
           which
           containeth
           these
           things
           following
           :
           1.
           
           The
           privation
           of
           the
           
             true
             love
             of
             God
          
           ,
           as
           our
           principal
           end
           ,
           to
           be
           loved
           for
           himself
           ,
           and
           as
           our
           felicity
           ;
           and
           herewith
           the
           privation
           of
           the
           love
           of
           holiness
           ,
           his
           image
           :
           and
           so
           of
           the
           rectitude
           of
           the
           will.
           2.
           
           The
           privation
           of
           the
           true
           and
           savoury
           knowledge
           of
           God
           and
           his
           image
           ,
           and
           estimation
           of
           them
           .
           Here
           note
           that
           it
           is
           the
           privation
           of
           the
           inclination
           ,
           disposition
           or
           habit
           that
           I
           speak
           of
           ,
           and
           not
           of
           the
           act
           .
           3.
           
           In
           a
           deadness
           and
           inactivity
           Godwards
           .
           4.
           
           In
           the
           inordinate
           adhesion
           or
           inclination
           of
           the
           sensitive
           appetite
           to
           its
           objects
           .
           5.
           
           In
           the
           inordinate
           inclination
           of
           the
           will
           to
           our selves
           ,
           especially
           our
           carnal
           interest
           .
           The
           matter
           of
           original
           sin
           is
           in
           these
           .
        
         
           II.
           For
           the
           explication
           of
           the
           Thesis
           ,
           I
           desire
           that
           these
           things
           may
           be
           noted
           ,
           besides
           what
           is
           said
           .
        
         
           1.
           
           It
           is
           
             original
             sin
          
           (
           increased
           by
           our
           sinful
           acts
           )
           that
           hindereth
           us
           from
           
             knowing
             original
             sin
          
           .
           As
           it
           is
           the
           ophthalmie
           ,
           or
           
             gutta
             serena
          
           ,
           or
           suffusion
           ,
           that
           hindreth
           the
           eye
           ,
           by
           
           the
           glass
           to
           see
           its
           own
           disease
           .
           Original
           sin
           lieth
           very
           much
           in
           an
           inordinate
           self-love
           ,
           or
           
             selfish
             inclination
          
           :
           and
           the
           more
           any
           man
           hath
           of
           that
           ,
           the
           more
           unwilling
           and
           unapt
           he
           is
           to
           
             know
             it
          
           :
           and
           much
           more
           unapt
           to
           be
           truly
           humbled
           for
           it
           ;
           and
           go
           .
           unsanctified
           men
           that
           are
           strangers
           to
           true
           self-denial
           ,
           are
           apt
           to
           plead
           against
           the
           being
           of
           original
           sin
           ,
           and
           are
           hardly
           brought
           to
           know
           it
           in
           themselves
           .
        
         
           2.
           
           Sin
           is
           a
           word
           that
           's
           usually
           and
           properly
           taken
           so
           largely
           as
           to
           contain
           
             all
             moral
             evil
          
           ;
           or
           all
           defects
           ,
           inclinations
           and
           actions
           contrary
           to
           the
           rule
           of
           holiness
           and
           righteousness
           ,
           and
           deserving
           any
           punishment
           :
           and
           thus
           we
           take
           it
           in
           the
           question
           .
           But
           sometimes
           sin
           is
           taken
           more
           narrowly
           ,
           as
           signifying
           only
           the
           
             actual
             transgression
             of
             the
             Law
          
           ;
           but
           we
           take
           it
           not
           so
           narrowly
           here
           (
           for
           one
           kind
           of
           sin
           only
           )
           .
        
         
           3.
           
           Some
           sins
           have
           a
           
             greater
             degree
             of
             sinfulness
          
           ,
           or
           malignity
           in
           them
           than
           some
           others
           have
           :
           and
           so
           when
           we
           say
           that
           
             infants
             have
             original
             sin
          
           ,
           we
           do
           not
           equal
           it
           in
           degree
           of
           malignity
           with
           the
           sins
           of
           the
           adult
           .
           Materially
           there
           is
           more
           malignity
           or
           opposition
           to
           God
           ,
           in
           original
           ,
           than
           in
           ordinary
           actual
           sins
           :
           but
           formally
           there
           is
           more
           culpability
           in
           many
           
             actual
             sins
          
           ,
           than
           in
           
             original
             sin
          
           ,
           because
           they
           are
           more
           fully
           voluntary
           ,
           
           and
           in
           our
           power
           .
           Yet
           the
           
             confirmed
             sinful
             habits
             of
             the
             adult
             ,
          
           where
           
             original
             sin
          
           is
           strengthened
           by
           actual
           ,
           are
           worst
           of
           all
           :
           so
           that
           as
           Accidens
           is
           said
           to
           be
           called
           Ens
           but
           by
           analogy
           of
           attribution
           ,
           as
           having
           a
           less
           participation
           of
           the
           kind
           ;
           and
           yet
           it
           is
           truly
           Ens
           :
           so
           the
           
             original
             sin
          
           of
           infants
           is
           called
           sin
           by
           such
           an
           analogy
           ,
           as
           having
           a
           less
           participation
           of
           the
           common
           nature
           of
           sin
           ,
           in
           the
           form
           and
           culpability
           .
        
         
           4.
           
           In
           such
           a
           degree
           as
           infants
           are
           subjects
           of
           Christ's
           Kingdom
           ,
           in
           such
           a
           degree
           also
           their
           
             original
             pravity
          
           is
           properly
           sin
           .
        
         
           5.
           
           In
           such
           a
           degree
           as
           their
           
             Parents
             righteousness
          
           would
           have
           been
           imputable
           to
           them
           ,
           if
           none
           of
           their
           Ancestors
           from
           the
           creation
           had
           sinned
           ;
           and
           as
           their
           own
           
             inherent
             holiness
          
           is
           imputable
           to
           the
           
             sanctified
             infants
          
           as
           a
           moral
           good
           :
           in
           such
           a
           degree
           also
           is
           their
           progenitors
           sin
           imputed
           to
           them
           ,
           and
           their
           
             original
             pravity
          
           imputed
           to
           them
           as
           a
           
             moral
             evil
          
           .
        
         
           6.
           
           We
           do
           not
           assert
           that
           any
           of
           the
           adult
           are
           damned
           for
           original
           sin
           alone
           ;
           nor
           that
           their
           original
           sin
           is
           a
           remediless
           evil
           :
           but
           that
           a
           remedy
           is
           provided
           ,
           and
           means
           appointed
           for
           men
           to
           use
           ,
           in
           order
           to
           their
           deliverance
           from
           the
           guilt
           and
           pravity
           ;
           which
           if
           they
           refuse
           ,
           they
           lie
           under
           a
           double
           guilt
           .
        
         
         
           7.
           
           Original
           sin
           ,
           and
           the
           misery
           deserved
           and
           due
           to
           the
           subject
           ,
           is
           a
           remediable
           evil
           in
           infants
           themselves
           :
           As
           their
           Parents
           have
           propagated
           a
           sinful
           guilty
           nature
           to
           them
           ,
           so
           if
           their
           Parents
           will
           unfeignedly
           dedicate
           them
           to
           Christ
           ,
           and
           offer
           and
           engage
           them
           to
           God
           in
           the
           holy
           Covenant
           ,
           which
           Baptisme
           is
           the
           sign
           and
           seal
           of
           ,
           they
           shall
           be
           accepted
           by
           God
           ,
           according
           to
           the
           tenor
           of
           his
           promise
           .
        
         
           8.
           
           Our
           question
           extendeth
           not
           to
           the
           degree
           of
           infants
           punishment
           ,
           whether
           they
           shall
           have
           more
           or
           less
           ?
           whether
           pain
           of
           loss
           only
           ,
           or
           of
           sense
           also
           ,
           or
           how
           far
           ?
        
         
           9.
           
           An
           ordinary
           occasion
           of
           seducing
           many
           into
           the
           denial
           of
           original
           sin
           ,
           is
           ,
           the
           equalling
           God's
           Laws
           with
           the
           Laws
           of
           man
           ;
           (
           which
           yet
           afford
           much
           matter
           for
           their
           confutation
           )
           .
           Man's
           Laws
           meddle
           not
           so
           much
           with
           the
           heart
           ,
           and
           are
           not
           a
           rule
           for
           mens
           secret
           thoughts
           ,
           dispositions
           and
           inclinations
           ,
           as
           God's
           Laws
           are
           ;
           for
           man
           knoweth
           not
           the
           heart
           ,
           nor
           is
           made
           the
           judge
           of
           it
           ,
           further
           than
           it
           is
           manifested
           by
           words
           or
           deeds
           :
           but
           the
           heart
           is
           as
           open
           to
           God
           as
           the
           actions
           ,
           and
           the
           distempers
           of
           it
           as
           loathsome
           to
           him
           :
           and
           go
           .
           his
           Laws
           condemn
           even
           vitious
           dispositions
           and
           habits
           as
           such
           .
        
         
           10.
           
           The
           will
           is
           the
           first
           defiled
           faculty
           
           and
           seat
           of
           sin
           :
           and
           all
           the
           rest
           of
           the
           faculties
           are
           capable
           of
           sin
           ,
           but
           secondarily
           ,
           and
           by
           participation
           from
           the
           will
           :
           and
           there
           is
           a
           threefold
           voluntariness
           .
           1.
           
           There
           is
           an
           
             actual
             voluntariness
          
           ,
           or
           volition
           .
           2.
           
           An
           habitual
           or
           dispositive
           voluntariness
           .
           3.
           
           A
           moral
           ,
           that
           is
           ,
           a
           reputative
           voluntariness
           .
           This
           last
           may
           be
           in
           several
           cases
           distinct
           from
           the
           two
           former
           .
           1.
           
           In
           case
           a
           man
           by
           contract
           engage
           himself
           to
           stand
           to
           what
           another
           doth
           :
           though
           that
           other
           do
           somewhat
           that
           is
           against
           his
           will
           in
           the
           thing
           ,
           yet
           his
           consent
           to
           the
           general
           hath
           made
           him
           guilty
           ,
           as
           being
           
             reputatively
             willing
          
           of
           it
           .
           2.
           
           In
           case
           a
           man
           will
           the
           cause
           of
           a
           
             necessary
             effect
          
           ,
           or
           any
           way
           promote
           that
           effect
           ,
           when
           he
           should
           not
           ,
           he
           is
           reputatively
           willing
           of
           the
           effect
           .
           3.
           
           In
           case
           a
           man
           by
           consent
           be
           a
           member
           of
           a
           society
           ,
           whose
           constitution
           engageth
           all
           the
           members
           in
           a
           participation
           of
           their
           acts
           ,
           and
           the
           consequents
           ;
           so
           that
           what
           is
           done
           by
           a
           major
           vote
           ,
           is
           taken
           as
           the
           act
           of
           all
           ,
           as
           to
           the
           good
           or
           evil
           consequents
           :
           here
           every
           member
           is
           reputatively
           an
           offender
           when
           the
           society
           offendeth
           ,
           so
           far
           as
           that
           constitution
           engaged
           them
           .
        
         
           4.
           
           In
           case
           of
           a
           
             natural
             power
          
           that
           another
           hath
           to
           choose
           or
           refuse
           for
           us
           :
           and
           this
           is
           the
           case
           of
           Parents
           and
           their
           infants
           ,
           and
           
             ideot
             children
          
           ,
           that
           having
           no
           capacity
           
           themselves
           to
           choose
           or
           refuse
           ,
           their
           Parents
           wills
           are
           reputatively
           their
           wills
           ,
           in
           all
           cases
           wherein
           their
           Parents
           have
           power
           to
           dispose
           of
           them
           ;
           as
           it
           is
           in
           cases
           of
           inheritance
           among
           us
           .
           So
           in
           Baptism
           the
           Parents
           have
           power
           to
           engage
           the
           child
           to
           Christ
           ,
           as
           all
           the
           Jews
           had
           power
           (
           and
           were
           bound
           )
           to
           engage
           their
           children
           in
           covenant
           to
           God
           :
           where
           the
           child
           reputatively
           consenteth
           .
           So
           Adam
           having
           power
           to
           retain
           or
           reject
           that
           righteousness
           of
           nature
           which
           then
           he
           was
           possessed
           of
           ,
           and
           might
           have
           derived
           to
           his
           posterity
           ,
           and
           to
           choose
           life
           or
           death
           for
           himself
           ,
           and
           (
           in
           some
           sort
           )
           for
           his
           posterity
           ,
           we
           reputatively
           refused
           life
           in
           his
           refusal
           or
           rejection
           .
        
         
           III.
           I
           come
           now
           to
           the
           proof
           of
           the
           
             Thesis
             ,
             [
             that
             infants
          
           have
           original
           sin
           ]
           .
        
         
           Arg.
           1.
           
           From
           
             Rom.
             5.
             12
             ,
             13
             ,
             14
             ,
             15
             ,
             16
             ,
             17
             ,
             18.
             
          
           If
           all
           have
           sinned
           ,
           then
           infants
           have
           sinned
           ;
           (
           and
           that
           can
           be
           only
           by
           original
           sin
           )
           .
           But
           all
           have
           sinned
           :
           go
           .
           infants
           have
           sinned
           .
           Whether
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           be
           
             [
             in
             whom
          
           ]
           or
           [
           in
           that
           ]
           or
           [
           forasmuch
           as
           ]
           I
           make
           no
           great
           matter
           of
           .
           (
           Though
           I
           see
           no
           reason
           but
           with
           the
           vulgar
           Latin
           ,
           and
           others
           ,
           we
           should
           turn
           it
           
             [
             in
             quo
             ]
             )
          
           .
           If
           infants
           have
           sin
           ,
           it
           is
           as
           much
           as
           I
           am
           proving
           .
           The
           minor
           is
           expresly
           affirmed
           in
           
             ver
             .
             12.
             [
             all
             have
             sinned
             ]
          
           ;
           which
           is
           rendred
           in
           other
           words
           ,
           
             ver
             .
             19.
             
             [
             many
             were
             made
             sinners
             ]
             .
          
           The
           consequence
           of
           the
           major
           can
           have
           nothing
           said
           against
           it
           ,
           but
           that
           by
           [
           All
           ]
           is
           meant
           only
           
             [
             All
             the
             adult
             ]
          
           ,
           and
           infants
           are
           excluded
           .
           But
           this
           is
           such
           wilful
           violence
           to
           the
           Text
           ,
           as
           that
           all
           Scripture
           may
           by
           such
           interpretation
           be
           eluded
           ,
           and
           words
           shall
           signify
           nothing
           .
           1.
           
           The
           express
           universal
           affirmation
           may
           not
           be
           expounded
           by
           restraining
           terms
           ,
           without
           some
           cogent
           reason
           :
           but
           here
           is
           no
           cogent
           reason
           brought
           ,
           nor
           can
           be
           :
           all
           the
           reason
           of
           the
           adversaries
           is
           but
           the
           point
           now
           in
           question
           ,
           which
           if
           they
           may
           beg
           ,
           they
           may
           thence
           deny
           all
           Texts
           that
           be
           against
           them
           ,
           because
           they
           are
           against
           them
           .
        
         
           2.
           
           It
           is
           
             all
             men
             that
             die
          
           that
           the
           Apostle
           speaketh
           of
           :
           but
           
             infants
             die
             :
             go
          
           .
           he
           speaks
           of
           infants
           .
           The
           major
           is
           plain
           ,
           
             v.
             12.
             
             [
             Death
             by
             sin
             ;
             and
             so
             death
             passed
             upon
             all
             men
             ,
             for
             that
             all
             have
             sinned
             ]
             .
          
           Here
           
             the
             sinners
          
           and
           dyers
           are
           made
           the
           same
           ;
           and
           more
           than
           so
           ,
           death
           is
           the
           effect
           of
           their
           
             [
             having
             sinned
             ]
          
           :
           it
           go
           .
           passeth
           upon
           all
           men
           ,
           for
           that
           all
           have
           sinned
           ;
           go
           .
           not
           without
           their
           sin
           .
           And
           the
           next
           verses
           fullier
           prove
           it
           purposely
           .
           Where
           death
           reigneth
           ,
           there
           sin
           is
           imputed
           :
           but
           death
           reigneth
           on
           infants
           ;
           go
           .
           sin
           is
           imputed
           to
           infants
           :
           and
           also
           the
           [
           All
           ]
           before
           mentioned
           includeth
           them
           ;
           for
           it
           is
           the
           same
           persons
           that
           the
           Apostle
           speaks
           of
           in
           these
           
           verses
           ,
           12
           ,
           13
           ,
           14.
           
           The
           major
           is
           proved
           from
           the
           13
           and
           14
           verses
           ,
           else
           the
           Apostle's
           argument
           were
           vain
           ;
           for
           this
           is
           his
           medium
           to
           prove
           that
           sin
           was
           imputed
           before
           the
           Law
           ,
           viz.
           because
           death
           reigned
           before
           the
           Law
           ,
           even
           from
           Adam
           to
           
             Moses
             :
             go
          
           .
           the
           reign
           of
           death
           will
           prove
           the
           imputation
           of
           sin
           ;
           which
           is
           the
           same
           with
           [
           having
           sinned
           ]
           ,
           mentioned
           ,
           
             ver
             .
             12.
          
           
           It
           is
           the
           [
           all
           that
           have
           sinned
           ]
           that
           are
           said
           to
           have
           sin
           imputed
           to
           them
           .
        
         
           3.
           
           The
           All
           that
           have
           sinned
           ,
           
             ver
             .
             12.
          
           are
           the
           same
           All
           that
           
             are
             made
             righteous
          
           ,
           and
           have
           the
           
             justification
             of
             life
          
           ,
           and
           that
           
             shall
             reign
             in
             life
             by
             Jesus
             Christ
             ,
          
           ver
           .
           16
           ,
           17
           ,
           18
           ,
           19.
           
           (
           This
           is
           plain
           in
           the
           Context
           ,
           in
           the
           opposition
           )
           :
           But
           infants
           are
           included
           in
           the
           latter
           All
           [
           that
           shall
           reign
           in
           life
           by
           Jesus
           Christ
           ,
           
             &c.
             ]
             go
             .
             infants
          
           are
           included
           in
           the
           former
           All
           [
           that
           have
           sinned
           ]
           .
           He
           that
           denieth
           the
           minor
           ,
           must
           deny
           not
           only
           the
           Baptism
           ,
           but
           the
           justification
           and
           salvation
           of
           all
           infants
           .
        
         
           4.
           
           All
           old
           interpretations
           which
           the
           Churches
           have
           used
           ,
           (
           that
           are
           now
           most
           known
           )
           ,
           do
           shew
           ,
           that
           thus
           they
           understood
           the
           Text.
           The
           Syriack
           turns
           it
           by
           
             [
             so
             death
             passed
             on
             all
             the
             sons
             of
             men
             ,
             for
             that
             all
             have
             sinned
             ]
             .
          
           The
           
             Arabick
             [
             seeing
             all
             have
             now
             sinned
             ]
          
           referring
           to
           that
           past
           sin
           .
           
           The
           Ethiopick
           thus
           ,
           
             [
             And
             as
             by
             the
             iniquity
             of
             one
             man
             sin
             entred
             into
             the
             World
             ,
             and
             by
             that
             sin
             death
             came
             upon
             all
             men
             ,
             because
             that
             sin
             is
             imputed
             to
             all
             men
             ,
             even
             to
             them
             that
             knew
             not
             what
             that
             sin
             is
             ]
             .
          
           Here
           is
           a
           Paraphrase
           instead
           of
           a
           Version
           ,
           more
           fully
           to
           express
           this
           sense
           .
           The
           
             [
             in
             quo
          
           ]
           makes
           the
           sense
           of
           the
           Latin
           Interpreter
           past
           doubt
           .
           This
           is
           the
           first
           argument
           from
           these
           verses
           .
        
         
           Arg.
           2.
           from
           the
           same
           verses
           ,
           especially
           18
           :
           They
           that
           are
           under
           condemnation
           by
           
           Adam's
           sin
           ,
           have
           original
           sin
           (
           at
           least
           the
           imputed
           part
           )
           .
           But
           infants
           are
           under
           condemnation
           for
           
           Adam's
           sin
           :
           go
           .
           infants
           have
           original
           sin
           .
           If
           I
           prove
           no
           more
           but
           that
           [
           they
           are
           under
           condemnation
           ]
           for
           the
           minor
           it
           is
           enough
           :
           for
           the
           consequence
           is
           thence
           apparent
           .
           The
           major
           is
           plain
           ,
           in
           that
           condemnation
           is
           only
           for
           sin
           ,
           (
           and
           infants
           have
           no
           sin
           but
           original
           )
           :
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           as
           essentially
           related
           to
           culpa
           ,
           as
           poena
           is
           .
           The
           minor
           is
           proved
           from
           
             ver
             .
             18.
             
             [
             By
             the
             offence
             of
             one
             judgment
             came
             on
             all
             men
             to
             condemnation
             ]
             :
          
           or
           as
           the
           Syriack
           rendereth
           it
           ,
           
             [
             For
             the
             offence
             of
             one
             condemnation
             is
             on
             all
             ]
             :
          
           or
           as
           the
           
             Ethiopick
             ,
             [
             All
             men
             are
             condemned
             ]
          
           ;
           so
           
             ver
             .
             15.
             
             [
             Through
             the
             offence
             of
             one
             many
             are
             dead
             .
             ]
          
           That
           
             [
             All
             men
          
           ]
           includeth
           infants
           here
           ,
           the
           former
           arguments
           prove
           .
           This
           one
           
             18
             th
             .
             ver
          
           .
           of
           
             Rom.
             5.
          
           were
           there
           no
           more
           in
           all
           the
           Scripture
           ,
           is
           so
           plain
           
           for
           an
           imputation
           of
           Adams
           sin
           on
           all
           to
           condemnation
           ,
           that
           it
           might
           end
           the
           controversy
           .
        
         
           Both
           major
           and
           minor
           I
           yet
           further
           confirm
           .
           1.
           
           That
           it
           is
           a
           condemnation
           proving
           the
           condemned
           to
           be
           sinners
           by
           just
           imputation
           ,
           is
           manifest
           ,
           1.
           in
           that
           
             ver
             .
             13
             ,
             14.
          
           sin
           is
           hence
           said
           to
           be
           
             imputed
             to
             the
             sufferers
             :
             2.
             ver
             .
             12.
          
           they
           are
           said
           to
           
             have
             sinned
             :
             3.
             ver
             .
             19.
          
           they
           are
           said
           to
           be
           
             made
             sinners
          
           .
           If
           any
           say
           that
           this
           signifieth
           but
           metonymically
           ,
           
             [
             to
             be
             used
             as
             sinners
             ]
          
           ;
           I
           answer
           ,
           1.
           
           He
           that
           would
           make
           what
           his
           list
           of
           God's
           plain
           words
           by
           pretended
           unproved
           metonymies
           ,
           is
           not
           to
           be
           believed
           .
           2.
           
           If
           it
           were
           true
           ,
           yet
           it
           must
           mean
           such
           a
           
             using
             men
             as
             sinners
          
           ,
           as
           implyeth
           them
           to
           be
           justly
           so
           reputed
           ,
           and
           their
           being
           sinners
           must
           be
           connoted
           as
           the
           cause
           ,
           as
           it
           is
           in
           all
           punishment
           .
           It
           is
           surely
           a
           
             penal
             evil
          
           to
           the
           adult
           ,
           by
           the
           adversaries
           confession
           :
           and
           here
           's
           no
           distinction
           .
           3.
           
           To
           be
           
             [
             made
             righteous
             ]
          
           ,
           which
           is
           the
           opposite
           member
           ,
           is
           more
           than
           to
           be
           [
           used
           as
           righteous
           ,
           though
           we
           have
           no
           sin
           at
           all
           inherent
           or
           imputed
           :
           go
           .
           to
           be
           
             [
             made
             sinners
          
           ]
           is
           more
           than
           to
           be
           [
           used
           as
           sinners
           ,
           though
           we
           have
           no
           sin
           at
           all
           inherent
           ,
           or
           imputed
           ]
           .
           4.
           
           That
           evil
           interpretation
           doth
           but
           accuse
           God
           of
           injustice
           ,
           of
           which
           anon
           .
        
         
           2.
           
           And
           for
           the
           minor
           ,
           it
           is
           sufficient
           to
           
           prove
           that
           infants
           are
           included
           ;
           1.
           
           Because
           infants
           die
           on
           this
           account
           .
           2.
           
           Because
           it
           is
           a
           
             [
             being
             made
             sinners
             by
             one
             man's
             disobedience
             ,
          
           ver
           .
           19.
           ]
           and
           a
           being
           
             [
             dead
             ,
             and
             under
             condemnation
             through
             one
             man's
             offence
             ]
             ,
          
           as
           
             ver
             .
             15.
             18.
          
           that
           is
           mentioned
           ;
           and
           those
           that
           are
           now
           adult
           ,
           had
           their
           relation
           in
           infancy
           to
           
           Adam's
           offence
           as
           well
           as
           after
           .
           It
           is
           not
           actual
           sin
           that
           brings
           them
           to
           be
           thus
           related
           to
           Adam
           .
           It
           is
           both
           by
           one
           offence
           ,
           
             ver
             .
             18.
          
           and
           by
           the
           offence
           of
           one
           ,
           
             ver
             .
             17.
          
           and
           
             ver
             .
             15.
          
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           ,
           in
           or
           
             by
             the
             sin
             of
             one
          
           .
           It
           is
           not
           go
           .
           the
           effect
           of
           actual
           sins
           of
           the
           adult
           ,
           that
           the
           Apostle
           here
           principally
           speaks
           of
           ,
           (
           much
           less
           ,
           only
           them
           )
           :
           but
           it
           is
           the
           participation
           and
           imputation
           of
           that
           one
           mans
           offence
           ,
           which
           he
           opposeth
           to
           the
           righteousness
           of
           one
           .
        
         
           Arg.
           3.
           from
           the
           punishment
           of
           infants
           .
           If
           infants
           are
           punished
           ,
           they
           have
           original
           sin
           .
           But
           infants
           are
           punished
           ,
           go
           .
           they
           have
           original
           sin
           ;
           (
           for
           they
           have
           no
           other
           )
           .
           The
           consequence
           is
           certain
           ,
           because
           it
           is
           essential
           to
           punishment
           to
           be
           
             propter
             malum
             morale
          
           ,
           the
           effect
           of
           sin
           as
           the
           meritorious
           cause
           .
           All
           that
           requireth
           proof
           is
           the
           minor
           ,
           which
           I
           have
           proved
           at
           large
           in
           another
           disputation
           (
           of
           the
           guilt
           of
           our
           immediate
           Parents
           sins
           )
           .
           To
           which
           I
           add
           ;
           1.
           
           God
           doth
           not
           (
           ordinarily
           at
           least
           )
           afflict
           any
           rational
           creature
           
           with
           death
           ,
           but
           for
           their
           sin
           .
           But
           God
           doth
           ordinarily
           afflict
           infants
           even
           with
           death
           :
           go
           .
           he
           doth
           it
           for
           their
           sin
           .
           The
           minor
           is
           too
           well
           known
           .
           The
           major
           I
           prove
           thus
           :
           1.
           
           In
           the
           lamentations
           of
           Jeremy
           ,
           the
           pains
           of
           the
           sucking
           children
           are
           mentioned
           often
           among
           the
           rest
           :
           and
           of
           all
           it
           s
           said
           ,
           
             ch
             .
             3.
             33.
             
             [
             For
             he
             doth
             not
             afflict
             willingly
             ,
             nor
             grieve
             the
             children
             of
             men
             ]
          
           ;
           that
           is
           ,
           He
           doth
           it
           not
           till
           he
           be
           provoked
           by
           their
           sins
           .
           But
           if
           he
           afflict
           even
           unto
           death
           ,
           all
           infants
           (
           that
           so
           die
           )
           in
           the
           World
           without
           their
           desert
           by
           sin
           ,
           then
           he
           doth
           it
           willingly
           ;
           even
           because
           he
           will
           do
           it
           ,
           without
           their
           demerit
           .
           But
           
             [
             wherefore
             doth
             a
             living
             man
             complain
             ?
             a
             man
             for
             the
             punishment
             of
             his
             sin
             ?
          
           ver
           .
           39.
           ]
           Though
           it
           be
           the
           adult
           that
           principally
           complain
           ,
           yet
           this
           intimateth
           that
           all
           suffer
           for
           their
           sin
           .
        
         
           Ezek.
           18.
           23.
           
           
             [
             Have
             I
             any
             pleasure
             at
             all
             that
             the
             wicked
             should
             die
             ,
             saith
             the
             Lord
             God
             ?
             ]
             32.
             
             [
             For
             I
             have
             no
             pleasure
             in
             the
             death
             of
             him
             that
             dieth
             ,
             saith
             the
             Lord
             God
             ]
             .
          
           Ezek.
           33.
           11.
           
           
             [
             Say
             unto
             them
             ,
             As
             I
             live
             ,
             saith
             the
             Lord
             God
             ,
             I
             have
             no
             pleasure
             in
             the
             death
             of
             the
             wicked
             .
          
           Much
           less
           hath
           he
           so
           much
           pleasure
           in
           the
           death
           of
           innocents
           ,
           as
           to
           kill
           them
           ordinarily
           without
           their
           desert
           .
           
             Rom.
             6.
             23.
             
             [
             The
             wages
             of
             sin
             is
             death
             :
             ]
          
           Scripture
           speaks
           of
           no
           other
           death
           to
           man
           ,
           but
           what
           is
           
           the
           fruit
           of
           sin
           .
           
             1
             Cor.
             15.
             
             [
             In
          
           Adam
           
             all
             die
             ;
          
           ]
           and
           
             Gen.
             3.
             19.
             
             [
             Dust
             thou
             art
             ,
             and
             to
             dust
             thou
             shalt
             return
             ,
             ]
          
           extends
           to
           all
           the
           posterity
           of
           Adam
           (
           ordinarily
           )
           ;
           which
           shews
           some
           participation
           in
           the
           sin
           :
           or
           else
           why
           should
           we
           all
           participate
           so
           much
           of
           the
           suffering
           for
           it
           .
           
             1
             Cor.
             15.
             26.
             
             [
             The
             last
             enemy
             that
             shall
             be
             destroyed
             is
             death
             ]
             .
          
           By
           enemy
           is
           meant
           a
           
             penal
             evil
          
           ,
           which
           Christ
           was
           to
           remove
           as
           our
           Redeemer
           :
           go
           .
           even
           to
           infants
           ,
           death
           is
           a
           penal
           evil
           .
           
             1
             Cor.
             15.
             56.
             
             [
             The
             sting
             of
             death
             is
             sin
             ,
             and
             the
             strength
             of
             sin
             is
             the
             Law
             ]
          
           ;
           that
           is
           ,
           As
           a
           serpent
           could
           not
           wound
           us
           without
           its
           sting
           ,
           so
           neither
           could
           death
           have
           any
           power
           over
           us
           to
           kill
           us
           ,
           but
           for
           sin
           :
           nor
           sin
           have
           any
           force
           to
           oblige
           us
           to
           this
           punishment
           ,
           but
           by
           the
           Law.
           This
           is
           spoken
           of
           the
           death
           of
           infants
           as
           well
           as
           others
           ,
           (
           unless
           you
           will
           deny
           their
           resurrection
           )
           :
           go
           .
           sin
           is
           the
           sting
           ,
           that
           is
           ,
           the
           deserving
           cause
           ,
           even
           of
           their
           death
           .
           
             Mic.
             1.
             5.
             
             [
             For
             the
             transgression
             of
          
           Jacob
           
             is
             all
             this
             ,
             and
             for
             the
             sins
             of
             the
             house
             of
          
           Israel
           ]
           .
           Hence
           Satan
           is
           said
           to
           have
           the
           power
           of
           death
           ,
           
             Heb
             2.
             14.
          
           as
           the
           executioner
           of
           God's
           wrath
           for
           sin
           ;
           from
           whom
           Christ
           delivereth
           us
           .
        
         
           2.
           
           If
           the
           death
           of
           infants
           be
           an
           act
           of
           God's
           justice
           on
           them
           ,
           then
           it
           is
           a
           punishment
           :
           (
           for
           it
           is
           no
           act
           of
           remunerative
           justice
           ,
           go
           .
           it
           must
           be
           of
           punitive
           justice
           ,
           if
           
           of
           any
           )
           .
           But
           it
           is
           an
           act
           of
           God's
           justice
           on
           them
           ;
           as
           I
           prove
           .
           1.
           
           It
           is
           the
           execution
           of
           God's
           
             sentence
             ,
             Gen.
             3.
             19.
             go
             .
          
           it
           is
           an
           act
           of
           his
           justice
           on
           them
           that
           were
           sentenced
           :
           which
           was
           mankind
           .
        
         
           2.
           
           It
           is
           their
           
             condemnation
             ,
             Rom.
             5.
             18.
             go
             .
          
           it
           is
           an
           act
           of
           justice
           on
           them
           .
        
         
           3.
           
           Subjects
           are
           ordinarily
           secured
           from
           being
           by
           their
           Soveraigns
           put
           to
           death
           without
           any
           desert
           of
           theirs
           ,
           even
           by
           the
           justice
           of
           the
           Soveraign
           :
           but
           infants
           are
           God's
           subjects
           :
           go
           .
           ordinarily
           they
           are
           secured
           by
           his
           justice
           from
           being
           put
           to
           death
           by
           him
           without
           any
           desert
           of
           theirs
           .
        
         
           The
           major
           is
           proved
           ,
           1.
           
           From
           the
           very
           nature
           of
           Government
           and
           Justice
           .
           Governing
           Justice
           consisteth
           in
           giving
           to
           all
           the
           subjects
           according
           to
           their
           deserts
           ,
           
             ut
             bonis
             bene
             sit
             ,
             &
             malis
             male
             :
             go
             .
          
           to
           kill
           the
           innocent
           ,
           and
           that
           ordinarily
           ,
           is
           contrary
           to
           Governing
           Justice
           .
           2.
           
           From
           the
           Law
           of
           Nature
           and
           Scripture
           ;
           which
           constantly
           threatneth
           the
           sinner
           ,
           and
           only
           the
           sinner
           ,
           and
           promiseth
           good
           to
           them
           that
           sin
           not
           .
           Now
           the
           contrary
           opinion
           ,
           1.
           either
           denieth
           God
           to
           be
           a
           King
           to
           infants
           ,
           (
           of
           which
           anon
           )
           ;
           or
           ,
           2.
           denieth
           his
           Justice
           ,
           3.
           and
           nullifieth
           the
           use
           of
           his
           Law
           ,
           which
           is
           to
           be
           
             Norma
             judicii
          
           .
        
         
           2.
           
           That
           infants
           are
           God's
           subjects
           ,
           is
           
           proved
           ,
           1.
           
           In
           that
           they
           are
           of
           the
           number
           of
           reasonable
           creatures
           ,
           (
           though
           yet
           they
           have
           not
           the
           use
           of
           reason
           ,
           and
           go
           .
           are
           not
           perfect
           members
           of
           his
           Kingdom
           )
           .
           2.
           
           In
           that
           they
           are
           to
           be
           entred
           into
           the
           holy
           Covenant
           with
           him
           ,
           as
           his
           subjects
           ,
           
             (
             Deut.
             29.
             &c.
          
           )
           3.
           
           In
           that
           they
           have
           promises
           and
           threatnings
           in
           his
           Laws
           .
           4.
           
           They
           are
           subjects
           in
           all
           particular
           Common-wealths
           ,
           which
           are
           but
           parts
           of
           his
           universal
           Kingdom
           .
           But
           this
           I
           have
           proved
           at
           large
           in
           my
           Treatise
           of
           Infants
           Church-membership
           and
           Baptism
           .
        
         
           
             Obj.
             But
             God
             is
             an
             absolute
             Lord
             as
             well
             as
             a
             King
             or
             Ruler
             ,
             and
          
           go
           .
           
             may
             do
             with
             his
             own
             as
             he
             list
             .
             Answ
             .
          
           His
           dominion
           or
           propriety
           is
           in
           order
           of
           nature
           antecedent
           to
           his
           Government
           or
           Kingdom
           ,
           and
           so
           in
           that
           antecedent
           instant
           he
           may
           do
           with
           his
           own
           what
           he
           will
           ;
           and
           so
           he
           may
           still
           :
           but
           then
           by
           becoming
           a
           Governor
           to
           the
           rational
           nature
           ,
           he
           thereby
           signifieth
           that
           he
           will
           give
           to
           all
           according
           to
           their
           works
           ,
           or
           moral
           aptitude
           ;
           for
           God
           cannot
           be
           an
           unjust
           Governor
           ;
           nor
           without
           justice
           .
           And
           his
           Laws
           do
           signifie
           this
           yet
           more
           .
        
         
           Moreover
           ,
           the
           contrary
           opinion
           overthroweth
           all
           our
           consolation
           ,
           and
           leaveth
           us
           uncertain
           whether
           God
           will
           not
           damn
           all
           the
           godly
           ;
           at
           least
           it
           denieth
           them
           any
           comfort
           from
           the
           light
           or
           law
           of
           Nature
           ,
           and
           the
           
           justice
           of
           God
           ,
           though
           they
           had
           no
           sin
           of
           their
           own
           .
           For
           if
           God
           notwithstanding
           all
           his
           Governing
           Justice
           ,
           may
           and
           do
           ordinarily
           kill
           the
           innocent
           because
           he
           is
           an
           absolute
           Lord
           ,
           then
           he
           may
           damn
           the
           innocent
           hereafter
           for
           ought
           we
           know
           notwithstanding
           his
           governing
           justice
           :
           For
           instance
           ,
           the
           adversaries
           must
           on
           the
           same
           grounds
           say
           ,
           that
           for
           ought
           they
           know
           all
           infants
           that
           die
           in
           infancy
           are
           damned
           .
           For
           God
           may
           ,
           no
           question
           ,
           torment
           his
           own
           ,
           as
           he
           is
           an
           absolute
           owner
           of
           them
           ,
           as
           well
           as
           kill
           them
           .
           And
           if
           his
           natural
           justice
           give
           no
           security
           from
           damnation
           to
           the
           innocent
           ,
           then
           neither
           can
           his
           righteous
           Laws
           ,
           and
           then
           they
           can
           have
           no
           security
           at
           all
           :
           which
           is
           false
           and
           injurious
           to
           God
           and
           man.
           
        
         
           
             Obj.
             Bruits
             die
             without
             their
             desert
             .
             Answ
             .
          
           God
           is
           not
           the
           Rector
           of
           bruits
           ,
           nor
           are
           they
           his
           subjects
           ,
           and
           go
           .
           he
           is
           not
           engaged
           by
           any
           relation
           to
           deal
           with
           them
           in
           justice
           ,
           nor
           are
           they
           capable
           of
           justice
           ,
           remunerative
           or
           vindictive
           ,
           nor
           are
           they
           under
           any
           Law.
           
        
         
           
             Arg.
             4.
          
           
           Infants
           are
           capable
           of
           moral
           good
           ,
           (
           and
           have
           such
           )
           :
           go
           .
           infants
           are
           capable
           of
           moral
           evil
           ,
           (
           and
           have
           it
           )
           .
           The
           capacity
           is
           the
           chief
           thing
           in
           controversy
           :
           for
           if
           we
           prove
           that
           they
           are
           capable
           of
           having
           virtue
           or
           vice
           in
           habit
           or
           
           disposition
           ,
           without
           consent
           ,
           then
           I
           find
           none
           that
           will
           deny
           the
           consequence
           ,
           that
           
             de
             facto
          
           they
           have
           it
           .
           That
           infants
           have
           moral
           good
           ,
           is
           proved
           thus
           :
           1.
           
           Else
           they
           could
           not
           be
           inwardly
           sanctified
           :
           2.
           
           Else
           they
           did
           not
           morally
           differ
           one
           from
           another
           :
           3.
           
           And
           so
           one
           were
           no
           more
           amiable
           to
           God
           than
           another
           :
           4.
           
           Nor
           one
           any
           more
           fit
           for
           Heaven
           than
           another
           :
           and
           so
           none
           should
           be
           saved
           that
           die
           in
           infancy
           ,
           as
           being
           unqualified
           for
           salvation
           :
           or
           if
           holiness
           inherent
           be
           needless
           ,
           then
           all
           might
           be
           saved
           as
           well
           as
           any
           .
           5.
           
           And
           then
           Baptism
           ,
           nor
           any
           priviledges
           of
           holy
           birth
           ,
           or
           dedication
           to
           God
           ,
           could
           give
           no
           hope
           of
           any
           moral
           good
           upon
           them
           .
           6.
           
           And
           thus
           they
           are
           made
           meer
           bruits
           that
           are
           capable
           of
           no
           moral
           good
           or
           evil
           .
           All
           which
           are
           most
           absurd
           ,
           and
           disproved
           in
           my
           Treatise
           of
           Infant
           Baptism
           .
        
         
           The
           consequence
           is
           undeniable
           .
           If
           they
           are
           capable
           of
           moral
           good
           ,
           without
           actual
           moral
           volitions
           ,
           so
           are
           they
           of
           moral
           evil
           :
           for
           there
           is
           
             eadem
             ratio
          
           .
           If
           a
           disposition
           to
           holy
           action
           be
           a
           moral
           good
           or
           virtue
           ,
           then
           a
           disposition
           to
           evil
           actions
           is
           vice
           or
           moral
           evil
           .
        
         
           
             Arg.
             5.
          
           
           Infants
           have
           a
           privation
           of
           moral
           good
           :
           but
           a
           privation
           of
           moral
           good
           is
           a
           moral
           evil
           :
           go
           .
           infants
           have
           a
           moral
           evil
           .
           The
           major
           is
           proved
           ,
           in
           that
           
           Adam's
           posterity
           
           should
           have
           been
           born
           in
           original
           righteousness
           ,
           or
           moral
           goodness
           ,
           if
           he
           had
           not
           sinned
           :
           go
           .
           it
           is
           a
           privation
           of
           a
           moral
           good
           to
           be
           born
           without
           it
           ,
           and
           not
           a
           meer
           negation
           .
           The
           minor
           is
           undeniable
           ;
           privations
           belonging
           by
           reduction
           to
           the
           kind
           of
           that
           which
           they
           are
           a
           privation
           of
           :
           else
           a
           privation
           would
           be
           but
           a
           meer
           negation
           ;
           that
           is
           ,
           no
           privation
           at
           all
           .
        
         
           
             Arg.
             6.
          
           
           All
           that
           are
           the
           members
           of
           Jesus
           Christ
           ,
           and
           saved
           by
           him
           ,
           or
           for
           whom
           he
           died
           as
           a
           Redeemer
           ,
           are
           (
           when
           existent
           )
           sinners
           :
           but
           infants
           are
           the
           members
           of
           Christ
           ,
           and
           saved
           by
           him
           ;
           he
           is
           their
           Redeemer
           ,
           and
           died
           for
           them
           :
           go
           .
           they
           are
           (
           when
           existent
           )
           sinners
           :
           go
           .
           they
           have
           original
           sin
           .
           The
           major
           I
           prove
           from
           
             Matth.
             1.
             21.
             
             [
             Thou
             shalt
             call
             his
             name
             Jesus
             ,
             for
             he
             shall
             save
             his
             people
             from
             their
             sins
             ]
             .
          
           If
           it
           be
           the
           very
           reason
           of
           his
           denomination
           ,
           (
           why
           he
           is
           called
           a
           Saviour
           )
           ,
           because
           he
           saveth
           his
           people
           from
           their
           sins
           ,
           then
           he
           is
           a
           Saviour
           to
           none
           but
           sinners
           :
           but
           the
           antecedent
           is
           true
           :
           
             go
             .
             &c.
          
           The
           antecedent
           is
           in
           the
           Text
           most
           plain
           .
           The
           consequence
           is
           undeniable
           ;
           because
           the
           essence
           or
           formal
           reason
           denominateth
           :
           go
           .
           he
           can
           be
           called
           a
           Saviour
           to
           none
           other
           .
           And
           to
           prevent
           all
           cavils
           ,
           note
           that
           ,
           1.
           it
           is
           sin
           it self
           ,
           and
           not
           meer
           suffering
           ,
           much
           less
           undeserved
           suffering
           that
           connoteth
           
           not
           sin
           as
           the
           cause
           ,
           that
           is
           here
           mentioned
           .
           2.
           
           That
           it
           is
           [
           their
           sin
           ]
           ,
           and
           not
           other
           mens
           sin
           ,
           that
           they
           are
           said
           to
           be
           saved
           from
           .
           Nothing
           go
           .
           but
           violence
           can
           evade
           this
           evidence
           .
        
         
           
             Matth.
             9.
             12.
             
             The
             whole
             need
             not
             a
             Physitian
             ,
             but
             the
             sick
             .
          
           To
           be
           sick
           is
           to
           be
           sinful
           :
           to
           be
           a
           Physitian
           is
           to
           be
           the
           Saviour
           :
           go
           .
           those
           that
           have
           no
           sin
           have
           no
           need
           of
           a
           Saviour
           .
        
         
           Eph.
           5.
           23
           ,
           25
           ,
           26
           ,
           27.
           
           [
           Christ
           is
           the
           Head
           of
           the
           Church
           ,
           and
           Saviour
           of
           the
           Body
           ]
           :
           
             and
             how
             doth
             he
             save
             them
             ?
          
           [
           Christ
           loved
           the
           Church
           ,
           and
           gave
           himself
           for
           it
           ,
           that
           he
           might
           sanctifie
           and
           cleanse
           it
           with
           the
           washing
           of
           water
           by
           the
           word
           ;
           that
           he
           might
           present
           it
           to
           himself
           a
           glorious
           Church
           ,
           not
           having
           spot
           or
           wrinkle
           ,
           or
           any
           such
           thing
           ]
           .
           
             So
             that
             to
             be
             a
             Saviour
             to
             the
             body
             ,
             is
             to
             sanctifie
             ,
             cleanse
             ,
             and
             wash
             it
             ,
             that
             it
             may
             be
             without
             spot
             .
             Those
          
           go
           .
           
             that
             have
             no
             spots
             or
             filth
             to
             be
             washed
             and
             cleansed
             from
             ,
             cannot
             be
             of
             that
             body
             ,
             or
             have
             Christ
             for
             their
             Saviour
             .
          
        
         
           
             Rev.
             1.
             5
             ,
             6.
          
           
           The
           Apostle
           speaks
           in
           the
           name
           of
           the
           Church
           ,
           
             [
             Vnto
             him
             that
             hath
             loved
             us
             ,
             and
             washed
             us
             from
             our
             sins
             in
             his
             own
             blood
             ,
             —
             be
             glory
             ,
             &c.
             ]
          
           If
           infants
           come
           to
           Heaven
           ,
           they
           must
           give
           this
           praise
           to
           Christ
           for
           washing
           them
           from
           their
           sins
           ,
           as
           well
           as
           others
           .
        
         
         
           
             His
             work
             on
             the
             Cross
             was
             to
          
           purge
           ,
           or
           make
           purgation
           of
           sin
           ,
           Heb.
           1.
           3.
           
           He
           died
           for
           our
           sins
           ,
           
             1
             Cor.
             15.
             3.
          
           
           He
           died
           for
           us
           while
           we
           were
           sinners
           and
           enemies
           ,
           to
           reconcile
           us
           to
           God
           ,
           
             Rom.
             5.
             6
             ,
             8
             ,
             10.
             
          
           He
           came
           to
           give
           his
           life
           a
           ransome
           for
           many
           ,
           
             Matth.
             20.
             28.
          
           
           He
           gave
           himself
           a
           ransome
           for
           all
           ,
           
             1
             Tim.
             2.
             6.
          
           
           Who
           his
           own
           self
           bare
           our
           sins
           in
           his
           own
           body
           on
           the
           tree
           ,
           that
           we
           being
           dead
           to
           sin
           ,
           should
           live
           to
           righteousness
           ,
           by
           whose
           stripes
           we
           are
           bealed
           ,
           
             1
             Pet.
             24
             ,
             25.
          
           
           For
           Christ
           also
           once
           suffered
           for
           sins
           ,
           the
           just
           for
           the
           unjust
           ,
           that
           he
           might
           bring
           us
           to
           God
           ,
           
             1
             Pet.
             3.
             18.
          
           
           Christ
           our
           Passover
           is
           sasacrificed
           for
           us
           ,
           
             1
             Cor.
             5.
             7.
          
           
           He
           appeared
           to
           put
           away
           sin
           by
           the
           sacrifice
           of
           himself
           ,
           
             Heb.
             9.
             26.
          
           
           He
           was
           once
           offered
           to
           bear
           the
           sins
           of
           many
           ,
           
             ver
             .
             28.
          
           
           By
           his
           own
           blood
           he
           entred
           into
           the
           holy
           place
           ,
           having
           obtained
           eternal
           Redemption
           .
           He
           offered
           himself
           without
           spot
           to
           God
           ,
           to
           purge
           our
           consciences
           ,
           &c.
           
           And
           for
           this
           cause
           he
           is
           the
           Mediator
           of
           the
           New
           Testament
           ,
           that
           by
           means
           of
           death
           ,
           for
           the
           redemption
           of
           the
           transgressions
           under
           the
           first
           Testament
           ,
           they
           that
           are
           called
           might
           receive
           the
           promise
           of
           eternal
           inheritance
           ,
           
             Heb.
             9.
             12
             ,
             14
             ,
             15.
             
          
           He
           is
           the
           propitiation
           for
           the
           sins
           of
           the
           whole
           World
           ,
           
             1
             Joh.
             2.
             2.
          
           
           If
           one
           died
           for
           all
           ,
           then
           were
           all
           dead
           ,
           
             2
             Cor.
             5.
             14.
             that
             is
             ,
             in
             sin
             ,
             and
             for
             sin
             .
             Joh.
             1.
             29
             
          
           ;
           Behold
           the
           
           Lamb
           of
           God
           that
           taketh
           away
           the
           sins
           of
           the
           World.
           A
           multitude
           of
           such
           passages
           of
           Scripture
           tell
           us
           ,
           that
           Christ's
           death
           was
           for
           sinners
           only
           ;
           and
           go
           .
           that
           he
           died
           for
           none
           but
           sinners
           :
           for
           what
           need
           had
           the
           innocent
           of
           a
           satisfaction
           to
           Justice
           ,
           and
           of
           a
           Sacrifice
           ,
           and
           Ransome
           ,
           and
           Redemption
           ?
           No
           one
           text
           of
           Scripture
           can
           be
           produced
           ,
           in
           which
           Christ
           is
           said
           to
           die
           for
           any
           that
           had
           no
           sin
           ,
           or
           to
           be
           the
           Redeemer
           or
           Saviour
           of
           any
           such
           .
           And
           go
           .
           to
           say
           that
           he
           died
           for
           infants
           ,
           to
           procure
           them
           supernatural
           Grace
           ,
           and
           Heaven
           ,
           and
           not
           to
           save
           them
           from
           their
           sin
           ,
           is
           vain
           .
           Scripture
           knows
           no
           such
           design
           of
           Christ's
           death
           .
           And
           the
           very
           privation
           of
           that
           rectitude
           which
           they
           call
           supernatural
           grace
           ,
           is
           sin
           ;
           as
           is
           manifested
           :
           nor
           can
           a
           rational
           creature
           be
           shut
           out
           of
           Heaven
           ,
           but
           penally
           for
           his
           sins
           ;
           it
           being
           a
           very
           grievous
           punishment
           .
        
         
           And
           for
           the
           minor
           ,
           (
           that
           Christ
           died
           for
           infants
           ,
           and
           is
           their
           Saviour
           ,
           &c.
           )
           it
           's
           proved
           :
           1.
           
           In
           that
           he
           is
           oft
           said
           to
           die
           for
           all
           the
           World.
           2.
           
           In
           that
           there
           is
           no
           other
           name
           under
           Heaven
           given
           by
           which
           we
           can
           be
           saved
           .
           3.
           
           In
           that
           he
           hath
           taken
           infants
           into
           his
           Church
           and
           Covenant
           ,
           before
           and
           since
           his
           incarnation
           :
           and
           took
           them
           in
           his
           arms
           and
           blessed
           them
           ,
           and
           said
           his
           Kingdom
           was
           of
           such
           .
           4.
           
           In
           that
           he
           would
           have
           gathered
           
           the
           Jewish
           infants
           with
           their
           Parents
           into
           his
           Church
           ,
           
             Matth.
             23.
             37.
          
           5.
           
           Else
           they
           are
           not
           Christians
           ,
           (
           no
           not
           imperfect
           ones
           )
           ,
           nor
           to
           be
           baptized
           .
           Many
           more
           proofs
           I
           have
           given
           in
           the
           foresaid
           Treatise
           of
           Infant
           Baptism
           .
           And
           few
           I
           think
           deny
           the
           minor
           .
        
         
           
             Arg.
             7.
          
           
           All
           that
           ought
           to
           be
           baptized
           with
           the
           Christian
           Baptism
           ,
           are
           sinners
           .
           But
           some
           infants
           ought
           to
           be
           baptized
           with
           the
           Christian
           Baptism
           :
           go
           .
           they
           are
           sinners
           .
        
         
           The
           minor
           I
           shall
           suppose
           to
           be
           proved
           in
           the
           foresaid
           Treatise
           .
           The
           major
           I
           have
           proved
           at
           large
           in
           my
           Disput
           .
           of
           Right
           to
           Sacraments
           :
           especially
           
             pag.
             79
             ,
             80.
          
           where
           it
           's
           proved
           that
           Christ
           hath
           commanded
           or
           instituted
           no
           other
           Baptism
           but
           what
           is
           [
           for
           remission
           of
           sin
           :
           ]
           (
           to
           
             p.
             88.
          
           )
           The
           sign
           it self
           (
           the
           washing
           by
           water
           ,
           and
           burying
           under
           it
           ,
           and
           rising
           from
           under
           )
           sheweth
           that
           this
           is
           essential
           in
           the
           signification
           :
           what
           else
           but
           sin
           are
           we
           to
           be
           washed
           from
           ?
        
         
           Read
           over
           all
           the
           texts
           of
           Scripture
           that
           speak
           of
           Baptism
           ,
           as
           instituted
           by
           Christ
           ;
           and
           when
           you
           have
           found
           that
           no
           one
           of
           them
           intimateth
           such
           a
           thing
           as
           baptizing
           them
           that
           are
           no
           sinners
           ,
           washing
           them
           that
           are
           not
           unclean
           ,
           then
           tell
           us
           why
           we
           should
           believe
           that
           there
           is
           such
           a
           thing
           .
           Nay
           it
           importeth
           a
           false
           dissimulation
           with
           God
           ;
           when
           we
           will
           assert
           infants
           to
           be
           washed
           by
           
           the
           blood
           of
           Christ
           ,
           when
           we
           believe
           that
           they
           have
           no
           sin
           ,
           and
           need
           no
           such
           washing
           .
        
         
           
             Arg.
             8.
          
           
           If
           infants
           have
           no
           sin
           ,
           they
           must
           either
           never
           come
           to
           Judgment
           ,
           or
           be
           justified
           by
           the
           Law
           ,
           or
           their
           meer
           innocency
           ,
           without
           remission
           by
           a
           Redeemer
           :
           but
           the
           consequent
           is
           false
           :
           go
           .
           so
           is
           the
           antecedent
           .
           The
           consequence
           is
           undeniable
           ,
           in
           that
           no
           justice
           can
           condemn
           the
           innocent
           :
           the
           Law
           will
           justify
           them
           that
           have
           no
           sin
           ;
           for
           its
           commination
           hath
           nothing
           against
           them
           :
           such
           go
           .
           need
           not
           pardon
           by
           a
           Redeemer
           .
        
         
           The
           falshood
           of
           both
           parts
           of
           the
           consequent
           ,
           is
           proved
           easily
           .
           1.
           
           Many
           Scriptures
           shew
           that
           
             all
             men
             shall
             be
             judged
             ,
             Heb.
             9.
             27.
             all
             that
             die
             .
          
           Rom.
           14.
           12.
           
           Joh.
           5.
           28
           ,
           29.
           
             all
             that
             are
             in
             the
             graves
          
           ;
           with
           many
           such
           places
           .
           2.
           
           If
           infants
           be
           not
           judged
           ,
           they
           would
           neither
           be
           justified
           nor
           condemned
           :
           but
           that
           's
           not
           true
           ,
           
             go
             .
             &c.
          
           
        
         
           2.
           
           And
           that
           all
           infants
           (
           nor
           any
           )
           are
           not
           justified
           by
           the
           Law
           ,
           or
           their
           own
           Innocency
           ,
           is
           plain
           in
           the
           Apostle's
           arguings
           ,
           
             Rom.
             3.
             4
          
           ,
           and
           5.
           throughout
           :
           and
           in
           the
           Epist
           .
           to
           
             Galat.
             Rom.
             3.
             20.
             by
             the
             deeds
             of
             the
             Law
             there
             shall
             no
             flesh
             be
             justified
             in
             his
             sight
             .
             Rom.
             4.
          
           proveth
           that
           even
           to
           Abraham
           and
           his
           seed
           justification
           was
           by
           remission
           of
           sin
           through
           faith
           in
           Christ
           ,
           and
           not
           by
           the
           Law
           ,
           
           or
           their
           own
           innocency
           .
           And
           if
           it
           was
           so
           with
           
           Abraham's
           seed
           ,
           it
           is
           so
           still
           with
           our
           seed
           .
        
         
           Arg.
           9.
           
           Rom.
           3.
           23.
           9
           ,
           10
           ,
           &c.
           All
           have
           sinned
           ,
           and
           come
           short
           of
           the
           Glory
           of
           God
           ,
           being
           justified
           freely
           by
           his
           Grace
           ,
           through
           the
           redemption
           that
           is
           in
           Jesus
           Christ
           ,
           whom
           God
           hath
           set
           forth
           to
           be
           a
           propitiation
           ,
           &c.
           go
           .
           
             infants
             have
             sinned
             ,
             and
             come
             short
             of
             the
             Glory
             of
             God
             ,
             and
             must
             be
             justified
             by
             this
             propitiation
             for
             sin
             .
          
           Ver.
           9.
           
           We
           have
           before
           proved
           that
           Jews
           and
           Gentiles
           are
           all
           under
           sin
           .
           
             Ver.
             19.
          
           
           That
           every
           mouth
           may
           be
           stopped
           ,
           and
           all
           the
           World
           may
           become
           guilty
           before
           God.
           
             If
             men
             will
             groundlesly
             say
             that
             all
             these
             universals
             are
             to
             be
             limited
             to
             the
             adult
             ,
             they
             do
             but
             say
             they
             will
             believe
             what
             they
             list
             ,
             and
             words
             shall
             signifie
             what
             they
             will.
             
          
        
         
           Obj.
           The
           Text
           speaks
           of
           actors
           in
           sin
           .
        
         
           Answ
           .
           True
           ,
           because
           it
           speaks
           of
           
             all
             the
             World
          
           ,
           among
           whom
           the
           adult
           (
           actors
           )
           were
           the
           principal
           part
           .
        
         
           Obj.
           The
           word
           
             [
             All
          
           ]
           is
           to
           be
           taken
           limitedly
           in
           many
           other
           Texts
           .
        
         
           Answ
           .
           1.
           
           What
           of
           that
           ?
           shall
           we
           go
           .
           deny
           its
           properest
           signification
           ,
           without
           a
           proved
           necessity
           ?
           and
           shall
           words
           be
           taken
           improperly
           by
           us
           at
           our
           pleasure
           ,
           because
           they
           are
           so
           sometimes
           where
           we
           may
           prove
           it
           ?
           
           2.
           
           Will
           you
           allow
           this
           plea
           to
           them
           ,
           that
           use
           it
           against
           the
           texts
           that
           speak
           for
           [
           Christ's
           dying
           for
           all
           ]
           :
           when
           yet
           they
           have
           as
           fair
           pretence
           ?
           3.
           
           The
           scope
           of
           the
           Apostle
           ,
           and
           the
           oft
           repeated
           universals
           ,
           plainly
           shew
           that
           it
           is
           the
           guilt
           and
           condemnation
           on
           one
           side
           ,
           and
           the
           justification
           on
           the
           other
           side
           ,
           of
           
             all
             simply
          
           ,
           that
           are
           
             condemned
             or
             justified
          
           ,
           even
           of
           
             all
             the
             World
          
           ,
           that
           he
           speaks
           of
           .
           And
           he
           lays
           the
           strength
           of
           his
           Argument
           upon
           the
           universality
           :
           for
           if
           any
           might
           have
           pleaded
           not-guilty
           before
           God
           ,
           and
           justified
           by
           the
           Law
           ,
           or
           their
           Innocency
           ,
           it
           had
           spoil'd
           the
           Apostle's
           argument
           .
           So
           many
           plain
           Scriptures
           are
           not
           to
           be
           forced
           .
        
         
           
             Arg.
             10.
          
           
           If
           infants
           (
           without
           a
           Redeemer
           )
           should
           have
           been
           all
           shut
           out
           of
           Heaven
           ,
           and
           denied
           everlasting
           happiness
           ,
           then
           are
           they
           guilty
           of
           original
           sin
           .
           But
           the
           Antecedent
           is
           true
           :
           go
           .
           so
           is
           the
           Consequent
           .
           The
           minor
           is
           granted
           by
           those
           that
           do
           oppose
           us
           .
           If
           it
           were
           not
           ,
           it
           's
           easily
           proved
           ,
           1.
           
           From
           all
           those
           Scriptures
           that
           appropriate
           salvation
           to
           the
           Church
           ,
           and
           to
           the
           members
           of
           Christ
           ,
           and
           to
           such
           as
           have
           it
           by
           his
           purchase
           and
           procurement
           ,
           who
           hath
           the
           keys
           of
           the
           Kingdom
           .
           2.
           
           From
           those
           Scriptures
           that
           tell
           us
           that
           if
           any
           have
           not
           the
           Spirit
           of
           Christ
           ,
           the
           same
           is
           none
           of
           his
           ,
           
             Rom.
             8.
             9.
          
           and
           that
           without
           holiness
           none
           shall
           see
           God
           ,
           
             Heb.
             12.
          
           
           14.
           and
           that
           except
           a
           man
           be
           regenerate
           ,
           and
           new
           Born
           ,
           he
           cannot
           enter
           into
           the
           Kingdom
           of
           Heaven
           ;
           with
           many
           the
           like
           .
           3.
           
           From
           the
           incapacity
           of
           an
           unholy
           soul
           to
           see
           and
           love
           God
           ,
           and
           so
           to
           be
           happy
           ;
           it
           being
           a
           contradiction
           .
           And
           God
           hath
           given
           us
           no
           ground
           to
           believe
           that
           he
           will
           sanctify
           all
           infants
           after
           death
           :
           and
           that
           without
           any
           satisfaction
           for
           their
           sin
           by
           the
           death
           of
           Christ
           .
        
         
           The
           consequence
           of
           the
           major
           proposition
           is
           proved
           thus
           :
           Infants
           having
           souls
           made
           capable
           of
           immortality
           ,
           either
           shall
           live
           immortally
           ,
           or
           not
           :
           If
           not
           ,
           that
           privation
           of
           everlasting
           life
           is
           an
           evil
           so
           great
           ,
           that
           any
           rational
           man
           would
           choose
           a
           perpetual
           tolerable
           punishment
           to
           escape
           it
           :
           and
           God
           would
           not
           thus
           use
           so
           many
           subjects
           of
           his
           Kingdom
           ,
           to
           whom
           he
           hath
           undertaken
           to
           be
           a
           King
           ,
           and
           judge
           them
           righteously
           ,
           and
           all
           without
           any
           measure
           of
           sin
           in
           them
           .
           And
           I
           find
           not
           yet
           that
           the
           adversaries
           assert
           this
           :
           If
           they
           do
           ,
           they
           make
           infants
           to
           be
           but
           meer
           bruits
           ;
           (
           of
           which
           anon
           )
           .
           If
           they
           live
           an
           immortal
           life
           ,
           (
           and
           rise
           with
           others
           )
           ,
           then
           either
           in
           Heaven
           ,
           or
           out
           of
           Heaven
           ,
           in
           happiness
           ,
           or
           not
           :
           If
           not
           in
           happiness
           ,
           (
           which
           is
           before
           proved
           ,
           and
           by
           them
           granted
           )
           ,
           then
           it
           must
           be
           in
           misery
           :
           1.
           
           Because
           the
           very
           privation
           of
           that
           happiness
           is
           half
           
           hell
           and
           more
           .
           2.
           
           Because
           there
           is
           no
           middle
           state
           to
           a
           living
           rational
           creature
           :
           they
           will
           have
           feeling
           and
           knowledge
           ;
           and
           go
           .
           they
           shall
           feel
           good
           or
           evil
           to
           them
           :
           and
           they
           cannot
           but
           know
           that
           they
           are
           deprived
           of
           Heaven
           and
           Happiness
           ;
           which
           knowledge
           must
           cause
           a
           positive
           grief
           .
           And
           thus
           God
           doth
           afflict
           them
           by
           the
           greatest
           privation
           ,
           and
           some
           positive
           pain
           :
           which
           Reason
           ,
           or
           Scripture
           ,
           or
           his
           relation
           of
           a
           righteous
           King
           and
           Judge
           ,
           will
           not
           suffer
           us
           to
           think
           that
           he
           doth
           without
           any
           sin
           of
           theirs
           .
           For
           shall
           not
           the
           Judge
           of
           all
           the
           World
           do
           righteously
           ?
           Will
           he
           destroy
           the
           righteous
           with
           the
           wicked
           ?
           far
           be
           it
           from
           him
           ,
           
             Gen.
             18.
             23
             ,
             24
             ,
             25.
             
          
           Had
           all
           the
           infants
           of
           the
           old
           World
           ,
           of
           Sodom
           ,
           of
           Amalek
           ,
           of
           Midian
           ,
           been
           wholly
           free
           from
           participating
           in
           sin
           ,
           they
           had
           not
           been
           destroyed
           by
           a
           righteous
           Judge
           .
        
         
           
             Arg.
             11.
          
           
           If
           infants
           are
           under
           God's
           displeasure
           ,
           or
           deprived
           of
           his
           acceptance
           and
           complacency
           ,
           then
           are
           they
           guilty
           of
           original
           sin
           :
           but
           the
           antecedent
           is
           true
           :
           go
           .
           so
           is
           the
           consequent
           .
           If
           they
           were
           in
           the
           favour
           of
           God
           ,
           they
           would
           be
           saved
           ;
           (
           for
           all
           the
           subjects
           of
           his
           Kingdom
           have
           the
           blessings
           and
           rewards
           of
           loyal
           subjects
           ,
           that
           are
           in
           favour
           with
           him
           )
           :
           but
           without
           Christ
           and
           pardon
           through
           his
           blood
           ,
           they
           would
           not
           be
           saved
           :
           
           
             go
             &c.
          
           
           If
           they
           were
           not
           under
           his
           displeasure
           ,
           he
           would
           not
           deny
           them
           his
           sanctifying
           grace
           ,
           and
           heavenly
           inheritance
           ,
           which
           they
           are
           capable
           of
           ,
           and
           which
           is
           the
           portion
           of
           his
           faithful
           ones
           .
           But
           these
           he
           doth
           deny
           to
           some
           ,
           and
           would
           deny
           to
           more
           ,
           or
           all
           ,
           if
           it
           were
           not
           for
           their
           pardon
           and
           reconciliation
           through
           Christ
           .
           Nor
           would
           he
           torment
           them
           with
           pain
           ,
           (
           as
           he
           doth
           many
           in
           this
           life
           )
           ,
           and
           after
           kill
           them
           ,
           (
           and
           then
           shut
           them
           out
           of
           Heaven
           )
           ,
           if
           he
           were
           well
           pleased
           with
           them
           .
        
         
           The
           consequence
           is
           proved
           ,
           in
           that
           nothing
           but
           sin
           can
           make
           God
           displeased
           with
           a
           rational
           creature
           .
           Only
           moral
           evil
           can
           deprive
           them
           of
           his
           favour
           .
           Were
           original
           corruption
           but
           
             malum
             physicum
          
           ,
           such
           a
           natural
           evil
           as
           blindness
           ,
           lameness
           ,
           sickness
           ,
           madness
           ,
           &c.
           
           God
           would
           not
           withdraw
           his
           favour
           for
           it
           .
           Man
           hateth
           a
           serpent
           or
           a
           toad
           that
           have
           no
           sin
           ,
           because
           their
           natures
           are
           contrary
           to
           ours
           :
           but
           no
           meer
           physical
           evil
           is
           evil
           to
           God
           ,
           or
           contrary
           to
           his
           nature
           ,
           and
           go
           .
           none
           such
           is
           hated
           by
           him
           A
           toad
           is
           no
           more
           contrary
           or
           odious
           to
           God
           than
           a
           lark
           :
           go
           .
           for
           such
           evil
           ,
           infants
           could
           not
           fall
           under
           his
           displeasure
           .
           He
           loves
           the
           sick
           ,
           the
           lame
           ,
           the
           leprous
           ,
           as
           well
           as
           the
           most
           sound
           .
        
         
           
             Arg.
             12.
          
           
           Infants
           have
           a
           nature
           derived
           from
           their
           Parents
           ,
           who
           were
           corrupt
           and
           
           guilty
           :
           go
           .
           they
           cannot
           be
           uncorrupt
           and
           innocent
           .
           The
           antecedent
           is
           undeniable
           .
           The
           reason
           of
           the
           consequence
           is
           ,
           because
           the
           cause
           can
           produce
           no
           effect
           that
           's
           better
           than
           it self
           .
           What
           the
           effect
           receiveth
           ,
           is
           from
           its
           cause
           :
           and
           the
           cause
           cannot
           give
           that
           which
           it
           hath
           not
           :
           
             go
             .
             Adam
          
           could
           not
           convey
           to
           Cain
           or
           Abel
           by
           generation
           a
           nature
           that
           was
           innocent
           and
           holy
           ,
           when
           he
           had
           none
           but
           a
           guilty
           sinful
           nature
           himself
           .
        
         
           As
           when
           Adam
           had
           sinned
           ,
           each
           part
           of
           his
           body
           did
           bear
           its
           part
           in
           the
           guilt
           ;
           and
           if
           a
           leg
           or
           an
           arm
           had
           been
           cut
           off
           from
           him
           ,
           that
           cutting
           off
           would
           not
           make
           it
           become
           innocent
           ;
           but
           at
           the
           resurrection
           it
           shall
           bear
           its
           share
           of
           penalty
           ,
           so
           the
           embrio
           ,
           and
           the
           seed
           ,
           blood
           ,
           and
           spirits
           that
           caused
           it
           ,
           were
           as
           real
           parts
           of
           the
           Parents
           once
           ,
           as
           a
           leg
           or
           arm
           ;
           and
           when
           they
           were
           parts
           ,
           they
           could
           not
           be
           innocent
           :
           (
           otherwise
           you
           may
           as
           well
           say
           that
           the
           hand
           or
           foot
           was
           innocent
           )
           :
           and
           go
           .
           they
           could
           not
           meerly
           by
           birth
           become
           innocent
           .
           It
           is
           not
           the
           separation
           of
           the
           infant
           from
           the
           mother
           ,
           that
           can
           put
           away
           the
           guilt
           that
           once
           it
           had
           .
           If
           any
           say
           that
           a
           leg
           or
           arm
           themselves
           have
           no
           sin
           or
           guilt
           ,
           but
           all
           is
           in
           the
           will
           ;
           they
           must
           then
           make
           the
           body
           to
           be
           no
           part
           of
           the
           man
           ,
           and
           must
           deny
           its
           pain
           ,
           and
           its
           resurrection
           to
           everlasting
           pain
           
           or
           joy
           .
           It
           's
           granted
           that
           the
           will
           is
           the
           first
           and
           chief
           seat
           of
           moral
           good
           or
           evil
           :
           but
           from
           thence
           the
           whole
           man
           doth
           participate
           thereof
           :
           and
           go
           .
           it
           is
           the
           man
           that
           is
           condemned
           or
           justified
           ,
           punished
           or
           rewarded
           ,
           and
           not
           the
           will
           only
           .
        
         
           Obj.
           But
           the
           soul
           was
           no
           part
           of
           the
           Parent
           ,
           though
           the
           body
           were
           :
           no
           nor
           the
           body
           neither
           ,
           for
           it
           is
           in
           a
           continual
           flux
           ,
           and
           we
           have
           not
           the
           same
           body
           at
           seven
           years
           old
           ,
           which
           we
           received
           from
           our
           Parents
           .
        
         
           
             Answ
             .
             1.
          
           
           This
           argument
           (
           as
           to
           the
           body
           )
           is
           it
           by
           which
           our
           novel
           Infidels
           do
           think
           to
           reason
           us
           out
           of
           the
           belief
           and
           hopes
           of
           a
           resurrection
           of
           these
           same
           numerical
           bodies
           :
           and
           by
           the
           same
           reason
           you
           may
           as
           effectually
           prove
           ,
           that
           the
           body
           that
           committeth
           murder
           or
           adultery
           this
           year
           ,
           and
           dies
           seven
           years
           after
           ,
           shall
           not
           be
           condemned
           or
           punished
           for
           it
           ;
           because
           it
           is
           not
           the
           same
           body
           that
           committed
           the
           sin
           :
           but
           this
           ingenious
           folly
           will
           save
           none
           from
           punishment
           ,
           nor
           prove
           them
           guiltless
           of
           original
           sin
           .
           So
           much
           is
           permanent
           ,
           as
           doth
           essentially
           constitute
           and
           identify
           the
           body
           .
        
         
           And
           for
           the
           soul
           ,
           1.
           
           It
           is
           certain
           that
           it
           is
           essential
           to
           the
           man
           ,
           and
           certain
           that
           man
           begets
           a
           man
           ;
           and
           go
           .
           certain
           that
           man
           begets
           the
           soul
           .
           And
           though
           it
           be
           not
           by
           partition
           of
           the
           Parents
           soul
           ,
           yet
           is
           it
           a
           true
           generation
           :
           
           and
           go
           .
           the
           man
           begotten
           can
           be
           no
           better
           than
           he
           that
           begat
           .
        
         
           Obj.
           If
           you
           say
           that
           the
           soul
           is
           
             ex
             traduce
          
           you
           will
           make
           it
           material
           ,
           and
           so
           mortal
           ,
           and
           a
           compound
           of
           two
           communicated
           souls
           conjoyned
           ,
           viz.
           the
           Fathers
           and
           the
           Mothers
           ,
           &c.
           
        
         
           Answ
           .
           If
           by
           materia
           ,
           be
           meant
           
             substantia
             ,
             quae
             potentia
             corpus
             est
             ,
          
           or
           
             substantia
             incompleta
             in
             potentia
             ad
             omnes
             formas
             ,
          
           which
           is
           
           Aristotle's
           
             materia
             prima
          
           ;
           or
           if
           any
           element
           ,
           or
           any
           body
           be
           hereby
           meant
           ,
           so
           we
           deny
           that
           the
           soul
           is
           material
           ,
           or
           that
           it
           is
           hence
           inferred
           to
           be
           such
           .
           But
           if
           material
           be
           extended
           as
           far
           as
           substantial
           ,
           or
           so
           far
           as
           to
           comprehend
           spirits
           (
           improperly
           )
           ,
           then
           it
           is
           granted
           on
           both
           sides
           ,
           that
           the
           soul
           is
           material
           .
           But
           supposing
           it
           taken
           in
           the
           usual
           sense
           ,
           I
           answer
           ,
           that
           God
           can
           cause
           spiritual
           substances
           to
           propagate
           their
           kind
           :
           and
           go
           .
           such
           propagation
           proveth
           neither
           their
           materiality
           or
           mortality
           ;
           no
           more
           than
           the
           creation
           of
           the
           first
           animals
           proved
           their
           immortality
           :
           nor
           is
           it
           any
           inconvenience
           to
           grant
           ,
           that
           two
           souls
           do
           joyn
           in
           the
           communicative
           generation
           of
           a
           third
           ,
           as
           long
           as
           it
           is
           not
           by
           partition
           ,
           or
           deperdition
           of
           any
           of
           their
           substance
           ;
           no
           more
           than
           that
           two
           candles
           conjoyned
           should
           light
           a
           third
           .
           But
           the
           large
           handling
           of
           this
           would
           require
           more
           time
           and
           words
           than
           we
           shall
           now
           
           spare
           .
           I
           refer
           the
           Reader
           therefore
           to
           those
           that
           have
           handled
           this
           subject
           on
           purpose
           ;
           and
           particularly
           to
           Micraelius
           in
           his
           Ethnophronius
           .
           It
           is
           not
           a
           Traduction
           
             e
             potentia
             materiae
          
           that
           we
           maintain
           .
           The
           
             materiale
             seminis
          
           is
           but
           as
           the
           oyle
           to
           the
           flame
           ,
           to
           which
           the
           soul
           is
           conjunct
           .
           The
           semen
           containeth
           
             quid
             immateriale
          
           ;
           the
           soul
           is
           in
           it
           ,
           not
           only
           in
           potentia
           ,
           but
           in
           actu
           ,
           as
           it
           is
           in
           the
           leg
           or
           arm
           of
           a
           man.
           If
           you
           object
           that
           then
           the
           soul
           is
           divided
           ,
           and
           part
           of
           it
           dieth
           
             quum
             semen
             ejicitur
             &
             moritur
          
           :
           I
           answer
           ;
           Not
           so
           ;
           no
           more
           than
           it
           is
           divided
           when
           a
           man
           is
           beheaded
           ,
           or
           dieth
           when
           a
           leg
           or
           arm
           dieth
           that
           is
           cut
           off
           .
        
         
           In
           brief
           ,
           we
           must
           not
           argue
           
             ab
             ignotiore
          
           ;
           nor
           deny
           a
           plain
           and
           certain
           truth
           ,
           (
           that
           man
           begets
           man
           )
           ,
           because
           we
           are
           uncertain
           of
           the
           manner
           of
           the
           propagation
           .
           As
           men
           do
           in
           the
           controversy
           about
           
             Grace
             and
             Free-will
          
           ,
           so
           do
           they
           in
           this
           :
           they
           divide
           what
           are
           to
           be
           conjoyned
           ,
           for
           fear
           of
           giving
           too
           much
           to
           the
           other
           side
           .
           As
           one
           denieth
           special
           ascertaining
           Grace
           ,
           and
           another
           denieth
           Free-will
           ,
           when
           that
           Grace
           worketh
           by
           this
           Free-will
           ;
           so
           some
           deny
           God's
           part
           in
           the
           causing
           of
           the
           soul
           ,
           and
           some
           deny
           man's
           part
           ,
           because
           they
           are
           unskilful
           in
           discerning
           the
           concourse
           .
           God
           doth
           as
           much
           in
           it
           ,
           as
           if
           man
           did
           nothing
           :
           and
           is
           as
           fully
           the
           
           cause
           as
           if
           it
           were
           by
           a
           
             meer
             creation
          
           ,
           and
           man
           were
           no
           cause
           :
           and
           yet
           he
           causeth
           it
           by
           man
           ,
           even
           in
           the
           way
           of
           natural
           procreation
           ,
           which
           by
           a
           stablished
           Law
           he
           appointed
           in
           the
           beginning
           ;
           and
           then
           gave
           man
           a
           living
           soul
           that
           might
           propagate
           living
           souls
           .
           And
           more
           than
           so
           ,
           it
           is
           the
           soul
           that
           is
           the
           principal
           in
           procreating
           and
           being
           procreated
           :
           and
           that
           spark
           of
           immortal
           life
           that
           is
           in
           semine
           ,
           doth
           by
           due
           cherishing
           of
           the
           further
           causes
           ,
           fabricate
           its
           own
           body
           :
           and
           the
           soul
           (
           as
           Scaliger
           saith
           ,
           
             ex
             Themistio
             )
             ,
             sui
             domicilii
             non
             inquilina
             tantum
             est
             ,
             sed
             &
             architecta
          
           (
           under
           God
           )
           .
           And
           we
           are
           most
           certain
           that
           our
           knowledge
           of
           the
           way
           or
           manner
           of
           God's
           influx
           into
           ,
           and
           concourse
           with
           second
           causes
           ,
           is
           so
           much
           above
           our
           reach
           ,
           that
           we
           are
           unfit
           from
           presumptions
           about
           such
           a
           mystery
           ,
           to
           argue
           against
           a
           revealed
           truth
           .
           Nay
           ,
           when
           we
           have
           conjectured
           at
           the
           manner
           ,
           it
           is
           our
           wisest
           course
           to
           confess
           we
           know
           it
           not
           .
           But
           as
           the
           wind
           bloweth
           where
           it
           listeth
           ,
           and
           we
           hear
           the
           sound
           of
           it
           ,
           but
           know
           not
           whence
           it
           cometh
           ,
           or
           whither
           it
           goeth
           ,
           so
           is
           it
           in
           the
           out-goings
           of
           the
           spirit
           of
           God
           for
           the
           new
           birth
           ,
           and
           in
           like
           manner
           of
           his
           causation
           of
           the
           natural
           birth
           .
           But
           of
           these
           things
           we
           are
           certain
           ;
           1.
           
           That
           the
           Parents
           beget
           the
           child
           :
           man
           begets
           man
           ;
           by
           virtue
           of
           the
           
           nature
           ,
           first
           given
           them
           ,
           with
           the
           law
           or
           blessing
           annexed
           ,
           
             Increase
             and
             multiply
          
           ;
           and
           
             God's
             continued
             influence
          
           .
           2.
           
           That
           man's
           soul
           is
           not
           debilitated
           in
           its
           vegetative
           and
           sensitive
           operations
           ,
           by
           being
           rational
           :
           3.
           
           That
           go
           .
           man
           begetteth
           not
           less
           than
           bruits
           .
           He
           that
           saith
           the
           soul
           ,
           as
           vegetative
           and
           sensitive
           ,
           is
           not
           begotten
           ,
           makes
           man
           to
           beget
           less
           than
           bruits
           .
           4.
           
           Yea
           he
           makes
           him
           to
           beget
           nothing
           :
           for
           the
           body
           or
           meer
           matter
           is
           not
           begotten
           ,
           but
           with
           the
           soul
           ,
           nor
           would
           the
           
             semen
             inanimatum
          
           come
           to
           be
           an
           embrio
           .
           5.
           
           We
           are
           sure
           that
           
             semen
             in
             corpore
             animatur
             anima
             illius
             cujus
             est
             corpus
             .
          
           6.
           
           The
           conceit
           of
           two
           or
           three
           souls
           ,
           (
           which
           is
           the
           last
           refuge
           )
           ,
           and
           that
           the
           rational
           only
           is
           created
           ,
           is
           at
           large
           confuted
           by
           many
           ;
           and
           it
           feigneth
           man
           not
           to
           procreate
           his
           kind
           ,
           when
           bruits
           do
           theirs
           ;
           nor
           to
           beget
           children
           indeed
           ,
           but
           something
           else
           that
           is
           irrational
           .
           And
           yet
           even
           this
           way
           ,
           (
           supposing
           God
           to
           have
           at
           the
           creation
           by
           a
           decree
           ,
           annexed
           his
           creating
           act
           of
           the
           rational
           soul
           ,
           to
           mans
           procreating
           of
           the
           sensitive
           )
           ,
           the
           propagation
           of
           original
           sin
           might
           be
           defended
           .
        
         
           Obj.
           But
           by
           this
           doctrine
           still
           God
           is
           made
           the
           cause
           of
           the
           sin
           :
           for
           you
           say
           he
           is
           the
           total
           cause
           of
           the
           soul
           ,
           even
           as
           much
           as
           if
           man
           were
           no
           cause
           .
        
         
           Answ
           .
           God
           causeth
           it
           two
           waies
           :
           1.
           
           At
           
           the
           first
           creation
           of
           man
           ,
           he
           put
           a
           virtue
           into
           the
           souls
           of
           our
           first
           Parents
           to
           propagate
           their
           like
           ,
           on
           supposition
           of
           his
           requisite
           universal
           influx
           ,
           to
           bring
           that
           cause
           or
           virtue
           into
           act
           .
           2.
           
           As
           an
           universal
           cause
           he
           effectually
           procureth
           second
           causes
           to
           do
           their
           part
           ,
           and
           draweth
           forth
           their
           virtue
           ,
           and
           communicateth
           on
           his
           part
           all
           that
           belongeth
           to
           the
           universal
           cause
           to
           communicate
           .
           Now
           if
           God
           be
           the
           Author
           of
           Original
           sin
           ,
           it
           must
           be
           by
           one
           of
           these
           two
           acts
           ,
           viz.
           by
           Creation
           ,
           or
           by
           his
           
             universal
             Causation
          
           and
           influence
           :
           but
           it
           is
           by
           neither
           of
           these
           .
           Not
           by
           creation
           ,
           giving
           the
           generative
           specifying
           virtue
           to
           man
           :
           for
           he
           made
           man
           upright
           ,
           and
           commanded
           him
           to
           continue
           so
           ,
           and
           so
           it
           was
           an
           upright
           nature
           that
           he
           should
           have
           propagated
           ,
           if
           he
           himself
           had
           not
           depraved
           it
           by
           sin
           .
           Not
           by
           his
           
             universal
             concourse
          
           or
           causality
           ;
           for
           that
           causeth
           only
           the
           
             soul
             as
             such
          
           ,
           and
           not
           as
           defective
           or
           corrupted
           :
           as
           the
           Sun
           causeth
           the
           life
           of
           a
           toad
           as
           well
           as
           of
           a
           lion
           ,
           and
           of
           a
           stinking
           weed
           as
           well
           as
           of
           a
           flower
           of
           the
           greatest
           beauty
           and
           sweetness
           ;
           but
           is
           no
           cause
           of
           the
           ugly
           venemous
           nature
           of
           the
           toad
           ,
           or
           of
           the
           stinking
           nature
           of
           the
           weed
           ,
           save
           only
           by
           accident
           ;
           nor
           is
           it
           any
           fault
           in
           the
           Sun
           ,
           that
           such
           creatures
           are
           generated
           by
           it
           :
           so
           though
           God
           is
           the
           cause
           of
           generation
           by
           his
           universal
           
           influx
           ,
           yet
           is
           he
           not
           the
           cause
           of
           Original
           sin
           :
           for
           the
           universal
           cause
           supposing
           the
           specifying
           virtue
           in
           the
           seed
           ,
           doth
           work
           on
           all
           things
           according
           to
           their
           natures
           :
           and
           though
           God
           was
           and
           is
           the
           specifying
           cause
           by
           creating
           the
           procreating
           force
           in
           man
           ,
           yea
           and
           by
           his
           constant
           creative
           emanation
           ,
           yet
           he
           created
           not
           the
           vice
           ,
           and
           go
           .
           is
           not
           the
           cause
           of
           that
           .
        
         
           Obj.
           But
           a
           lame
           man
           doth
           not
           beget
           a
           lame
           child
           ;
           nor
           a
           blind
           man
           a
           blind
           child
           .
           Why
           then
           should
           a
           sinner
           beget
           a
           sinner
           ,
           and
           corrupted
           Parents
           have
           a
           corrupted
           issue
           ?
        
         
           Answ
           .
           The
           eye
           and
           leg
           are
           not
           the
           soul
           ,
           which
           hath
           the
           generative
           power
           ,
           nor
           yet
           essential
           parts
           of
           the
           body
           .
           But
           let
           any
           of
           the
           essentials
           of
           the
           body
           (
           as
           the
           brain
           or
           heart
           )
           be
           depraved
           ,
           and
           it
           will
           appear
           in
           the
           issue
           ,
           (
           especially
           if
           it
           be
           so
           with
           both
           the
           Parents
           )
           :
           much
           more
           when
           the
           soul
           is
           depraved
           ,
           by
           whose
           power
           the
           body
           it self
           is
           formed
           ,
           and
           which
           is
           most
           essential
           to
           the
           man
           ,
           the
           pravity
           must
           needs
           be
           communicated
           .
           Lameness
           and
           blindness
           in
           the
           Parents
           alter
           not
           the
           procreating
           seed
           ,
           but
           consist
           with
           its
           integrity
           .
           But
           none
           can
           communicate
           that
           which
           he
           hath
           lost
           ,
           and
           hath
           not
           either
           actually
           or
           virtually
           himself
           .
        
         
           Obj.
           Righteousness
           and
           holiness
           were
           not
           communicable
           by
           natural
           generation
           if
           Adam
           
           had
           not
           fallen
           :
           go
           .
           by
           generation
           we
           have
           no
           privation
           of
           them
           .
        
         
           Answ
           .
           1.
           
           The
           antecedent
           is
           false
           :
           they
           would
           have
           been
           propagated
           to
           posterity
           as
           health
           and
           beauty
           to
           the
           body
           ,
           as
           I
           proved
           in
           the
           beginning
           .
           2.
           
           If
           generation
           as
           such
           had
           not
           conveyed
           them
           ,
           yet
           if
           God
           had
           affixed
           ,
           by
           a
           standing
           law
           ,
           his
           supernatural
           gifts
           to
           natural
           procreation
           ,
           it
           would
           have
           proved
           (
           against
           the
           consequent
           )
           that
           we
           are
           sinfully
           defective
           in
           being
           without
           them
           .
        
         
           Obj.
           Learning
           and
           wisdom
           are
           not
           now
           derived
           to
           posterity
           .
        
         
           Answ
           .
           Nor
           any
           thing
           that
           is
           acquired
           ,
           and
           not
           natural
           .
        
         
           Obj.
           Godliness
           is
           not
           now
           conveyed
           by
           nature
           :
           go
           .
           it
           should
           not
           have
           been
           so
           then
           .
        
         
           Answ
           .
           I
           deny
           the
           consequence
           :
           1.
           
           Because
           that
           holiness
           that
           was
           natural
           then
           ,
           is
           supernatural
           now
           .
           You
           may
           propagate
           eye-sight
           to
           your
           children
           because
           it
           is
           natural
           :
           but
           you
           can
           neither
           restore
           your
           own
           ,
           nor
           theirs
           ,
           when
           it
           is
           put
           out
           ,
           without
           a
           supernatural
           power
           .
           2.
           
           Because
           though
           Adam
           was
           our
           natural
           head
           and
           root
           ,
           and
           so
           had
           power
           to
           hold
           or
           lose
           the
           grace
           which
           he
           had
           received
           for
           himself
           and
           us
           ,
           yet
           when
           it
           came
           to
           the
           work
           of
           our
           restoration
           ,
           he
           being
           utterly
           insufficient
           to
           recover
           himself
           or
           us
           ,
           the
           work
           is
           put
           into
           another
           hand
           ,
           and
           Jesus
           Christ
           
           the
           second
           Adam
           is
           now
           our
           Root
           and
           Head
           ;
           and
           as
           he
           purchased
           all
           ,
           so
           all
           our
           mercies
           are
           at
           his
           disposal
           ,
           and
           he
           giveth
           them
           out
           as
           he
           seeth
           meet
           :
           and
           go
           .
           as
           he
           gave
           Adam
           pardon
           and
           holiness
           for
           himself
           ,
           so
           will
           he
           give
           to
           all
           his
           members
           for
           themselves
           ;
           himself
           being
           still
           the
           treasury
           of
           his
           Church
           ,
           and
           keeping
           the
           keys
           of
           life
           in
           his
           own
           hands
           .
           3.
           
           Sanctification
           is
           imperfect
           in
           this
           life
           ,
           and
           go
           .
           leaving
           some
           corruption
           ,
           no
           wonder
           if
           that
           be
           propagated
           by
           the
           best
           .
           4.
           
           But
           yet
           as
           Adam
           should
           have
           conveyed
           an
           innocent
           holy
           nature
           to
           his
           children
           if
           he
           had
           not
           lost
           it
           ;
           even
           a
           legal
           righteousness
           ,
           such
           as
           he
           had
           himself
           :
           so
           now
           (
           though
           generation
           do
           it
           not
           ,
           yet
           )
           Christ
           in
           his
           Gospel
           Covenant
           hath
           made
           over
           a
           Gospel
           Righteousness
           to
           the
           infants
           of
           the
           sanctified
           ,
           (
           who
           devote
           themselves
           and
           their
           children
           unto
           God
           in
           the
           Baptismal
           Covenant
           )
           :
           so
           that
           as
           posterity
           is
           unhappy
           through
           their
           first
           Parents
           sin
           ,
           so
           children
           may
           recover
           happiness
           from
           Christ
           by
           means
           of
           their
           Parents
           faith
           and
           holiness
           ,
           and
           dedicating
           them
           to
           God
           in
           Christ
           .
        
         
           Obj.
           Foolish
           Parents
           beget
           wise
           children
           :
           go
           .
           wicked
           Parents
           may
           beget
           godly
           children
           .
        
         
           Answ
           .
           1.
           
           I
           grant
           that
           God
           may
           graciously
           sanctifie
           the
           seed
           of
           the
           ungodly
           :
           but
           that
           
           is
           not
           by
           their
           procreation
           .
           2.
           
           I
           deny
           the
           consequence
           ;
           because
           that
           foolishness
           comes
           from
           the
           distemper
           of
           the
           organs
           ,
           and
           the
           bodies
           ineptitude
           to
           serve
           the
           soul
           ,
           and
           no
           alteration
           may
           be
           made
           by
           it
           upon
           the
           seed
           of
           generation
           .
           But
           when
           the
           soul
           is
           depraved
           by
           sin
           ,
           there
           is
           no
           virtue
           left
           in
           nature
           to
           rectify
           that
           by
           generation
           ,
           and
           hinder
           the
           propagation
           of
           the
           pravity
           .
           3.
           
           And
           still
           as
           to
           guilt
           ,
           all
           these
           objections
           say
           nothing
           .
           No
           man
           can
           convey
           the
           innocency
           which
           he
           had
           not
           .
        
         
           Obj.
           Adam
           when
           he
           was
           pardoned
           had
           no
           guilt
           :
           go
           .
           he
           could
           not
           convey
           what
           he
           had
           not
           .
        
         
           Answ
           .
           1.
           
           There
           is
           a
           threefold
           guilt
           :
           
             1.
             
             Reatus
             facti
             :
             2.
             
             Reatus
             culpae
             :
             3.
             
             Reatus
             ad
             poenam
             .
          
           To
           be
           guilty
           of
           the
           fact
           ,
           is
           to
           be
           truly
           one
           that
           did
           commit
           it
           ,
           or
           participated
           therein
           .
           To
           be
           guilty
           of
           the
           fault
           ,
           is
           to
           be
           truly
           culpable
           by
           reason
           of
           that
           fact
           ,
           it
           being
           really
           a
           fault
           .
           These
           two
           God
           taketh
           not
           away
           by
           pardon
           ;
           for
           it
           is
           impossible
           that
           which
           is
           done
           should
           be
           undone
           ,
           or
           that
           which
           was
           a
           fault
           should
           be
           no
           fault
           .
           The
           third
           ,
           which
           is
           the
           
             obligation
             to
             punishment
          
           ,
           is
           it
           that
           is
           done
           away
           by
           pardon
           .
           Now
           suppose
           this
           perfectly
           done
           away
           to
           Adam
           ,
           or
           any
           godly
           man
           ,
           yet
           this
           pardon
           is
           but
           for
           himself
           ,
           and
           he
           propagateth
           to
           his
           children
           
           the
           two
           former
           ,
           
             (
             reatum
             facti
             &
             culpae
             )
             ,
          
           which
           were
           never
           done
           away
           ;
           and
           then
           the
           third
           
             (
             obligation
             to
             punishment
          
           )
           will
           follow
           immediately
           
             per
             nudam
             resultantiam
          
           ,
           as
           long
           as
           they
           have
           themselves
           no
           pardon
           .
        
         
           2.
           
           Christ
           is
           the
           Quickening
           Spirit
           ,
           though
           Adam
           was
           a
           Living
           Soul
           ;
           and
           Christ
           is
           now
           the
           Fountain
           of
           Grace
           ,
           and
           gives
           it
           out
           in
           the
           measure
           ,
           and
           on
           the
           terms
           that
           he
           seeth
           meet
           :
           And
           as
           God
           past
           sentence
           on
           mankind
           ,
           before
           he
           granted
           his
           pardon
           to
           Adam
           ,
           and
           promised
           the
           Messiah
           ;
           so
           his
           pardon
           was
           no
           full
           remitting
           of
           that
           sentence
           ,
           but
           such
           a
           personal
           remission
           to
           Adam
           ,
           as
           should
           consist
           with
           much
           punishment
           (
           in
           his
           imperfection
           in
           grace
           ,
           and
           his
           toyl
           ,
           and
           labour
           ,
           and
           death
           ,
           &c.
           )
           and
           with
           the
           guilt
           of
           his
           posterity
           ,
           till
           each
           man
           received
           from
           Christ
           the
           Mediator
           his
           own
           remission
           .
           And
           so
           as
           he
           gave
           in
           the
           promise
           a
           pardon
           to
           Adam
           ,
           he
           hath
           on
           the
           same
           condition
           given
           it
           to
           all
           .
           Adam
           had
           not
           power
           to
           cure
           himself
           when
           he
           had
           poisoned
           his
           nature
           :
           but
           Christ
           being
           become
           the
           common
           Physitian
           ,
           hath
           prepared
           a
           remedy
           for
           him
           and
           us
           ;
           and
           if
           we
           take
           it
           as
           Adam
           did
           ,
           we
           shall
           be
           healed
           :
           And
           the
           infants
           are
           included
           in
           the
           Covenant
           with
           their
           Parents
           .
           So
           that
           notwithstanding
           all
           these
           objections
           ,
           the
           12th
           .
           Argument
           standeth
           good
           .
        
         
         
           
             Arg.
             13.
          
           
           If
           natural
           corruption
           be
           in
           infants
           viciously
           disposing
           them
           to
           evil
           ,
           and
           against
           good
           ,
           then
           original
           sin
           is
           in
           them
           .
           But
           such
           corruption
           is
           in
           them
           :
           
             go
             .
             &c.
          
           The
           minor
           is
           proved
           by
           the
           common
           experience
           of
           the
           World.
           All
           infants
           shew
           their
           inclination
           to
           sin
           as
           soon
           as
           they
           can
           act
           it
           :
           yea
           so
           strong
           and
           obstinate
           doth
           it
           prove
           ,
           that
           frequently
           it
           resisteth
           all
           the
           endeavours
           of
           the
           most
           prudent
           ,
           diligent
           ,
           godly
           Parents
           that
           would
           root
           it
           up
           ;
           and
           of
           Masters
           and
           Teachers
           that
           apply
           both
           Doctrine
           and
           Discipline
           against
           it
           .
           And
           never
           is
           it
           conquered
           but
           by
           special
           grace
           ;
           and
           never
           is
           it
           so
           restrained
           in
           any
           that
           live
           to
           the
           use
           of
           reason
           ,
           as
           not
           to
           break
           out
           into
           many
           actual
           sins
           .
           And
           if
           all
           men
           in
           all
           ages
           in
           all
           the
           World
           do
           sin
           ,
           and
           frequently
           sin
           ,
           it
           shews
           that
           there
           is
           some
           corrupt
           inclination
           in
           the
           nature
           of
           man
           to
           sin
           ;
           for
           the
           effect
           revealeth
           the
           cause
           :
           (
           yea
           it
           is
           so
           great
           corruption
           as
           to
           lead
           into
           some
           kind
           of
           moral
           necessity
           of
           sinning
           ,
           or
           moral
           impossibility
           of
           not
           sinning
           ;
           or
           else
           some
           one
           in
           the
           World
           would
           have
           escaped
           it
           :
           which
           none
           did
           but
           Christ
           ;
           and
           the
           Papists
           except
           but
           the
           Virgin
           
             Mary
             .
          
           )
        
         
           Obj.
           Adam
           sinned
           ,
           that
           yet
           had
           no
           corruption
           .
        
         
           Answ
           .
           The
           fall
           of
           one
           or
           two
           may
           come
           
           from
           wilful
           carelesness
           ,
           or
           inconsiderateness
           ,
           where
           there
           is
           no
           corrupt
           inclination
           antecedent
           :
           but
           so
           cannot
           the
           fall
           of
           all
           the
           World
           ;
           especially
           their
           so
           frequent
           falls
           ,
           and
           ordinary
           obstinacy
           in
           sin
           .
           If
           now
           and
           then
           a
           man
           only
           should
           die
           ,
           we
           might
           impute
           it
           to
           some
           accident
           ;
           but
           when
           all
           mankind
           dieth
           ,
           we
           are
           convinced
           that
           mortality
           (
           even
           a
           disposedness
           to
           death
           in
           some
           sort
           necessitating
           it
           )
           is
           become
           natural
           to
           him
           :
           so
           here
           .
        
         
           Obj.
           Infants
           have
           the
           use
           of
           sense
           as
           soon
           as
           they
           are
           born
           ,
           and
           are
           long
           coming
           to
           the
           use
           of
           reason
           ,
           and
           reason
           is
           long
           weak
           when
           sense
           is
           strong
           ,
           and
           this
           by
           reason
           of
           infancy
           as
           such
           ,
           and
           go
           .
           in
           all
           this
           time
           the
           prevalency
           of
           sense
           can
           be
           no
           sin
           :
           and
           so
           long
           a
           prevalency
           must
           needs
           breed
           a
           habit
           :
           and
           this
           is
           it
           which
           you
           take
           for
           original
           corruption
           .
        
         
           Answ
           .
           1.
           
           If
           sin
           had
           not
           made
           the
           appetite
           inordinate
           ,
           infants
           might
           have
           lived
           till
           they
           had
           overgrown
           their
           infancy
           without
           transgressing
           :
           an
           ordinate
           appetite
           would
           have
           carried
           them
           to
           no
           inordinate
           acts
           .
           And
           they
           would
           not
           have
           been
           so
           liable
           to
           many
           of
           those
           evils
           that
           now
           provoke
           their
           passion
           :
           and
           to
           cry
           when
           they
           are
           hurt
           ,
           would
           be
           no
           sin
           .
           And
           so
           as
           they
           had
           grown
           up
           ,
           their
           temptations
           would
           have
           been
           but
           proportionable
           to
           their
           reason
           ;
           and
           go
           .
           they
           
           might
           well
           have
           overcome
           them
           .
           As
           children
           have
           not
           the
           reason
           of
           grown
           men
           ,
           so
           neither
           have
           they
           their
           temptations
           .
           They
           have
           not
           worldly
           riches
           ,
           or
           honours
           ,
           or
           dignities
           to
           care
           for
           ;
           they
           are
           not
           tempted
           to
           the
           sins
           of
           lust
           .
           And
           as
           now
           the
           love
           of
           their
           Parents
           keepeth
           them
           ,
           even
           in
           childhood
           ,
           from
           transgressing
           the
           commands
           of
           their
           Parents
           ,
           and
           maketh
           them
           desirous
           to
           please
           them
           ,
           so
           would
           the
           love
           of
           God
           have
           made
           them
           desirous
           to
           please
           him
           ,
           and
           keep
           his
           commands
           .
           2.
           
           We
           see
           sin
           now
           break
           out
           in
           children
           ,
           before
           custom
           can
           engage
           them
           to
           such
           a
           habit
           ,
           and
           against
           that
           custom
           which
           Parents
           engage
           them
           in
           against
           it
           ,
           and
           with
           greater
           obstinacy
           than
           that
           meer
           custom
           could
           so
           soon
           produce
           .
           So
           much
           for
           the
           minor
           .
        
         
           The
           consequence
           of
           the
           major
           is
           proved
           ,
           1.
           
           From
           the
           purity
           of
           God's
           nature
           and
           of
           his
           Law
           ,
           and
           from
           the
           nature
           of
           this
           corruption
           .
           This
           corruption
           is
           a
           disconformity
           to
           the
           holy
           nature
           ,
           will
           and
           law
           of
           God
           ,
           and
           that
           in
           his
           subjects
           :
           go
           .
           it
           is
           sin
           .
           The
           inclinations
           contrary
           to
           his
           holy
           nature
           and
           image
           ,
           in
           a
           rational
           creature
           ,
           must
           needs
           be
           abhorred
           of
           God
           ,
           because
           they
           are
           such
           .
           And
           the
           fleshly
           mind
           ,
           the
           body
           of
           death
           ,
           is
           contrary
           to
           the
           Law.
           2.
           
           These
           same
           corruptions
           which
           are
           born
           with
           us
           ,
           remain
           in
           the
           
           unsanctified
           (
           and
           partly
           in
           others
           )
           till
           they
           come
           to
           age
           ,
           and
           then
           they
           are
           sin
           ,
           (
           even
           the
           same
           degree
           that
           was
           born
           with
           us
           :
           for
           it
           is
           not
           only
           the
           degree
           that
           custom
           after
           superaddeth
           that
           is
           sin
           )
           .
           Certainly
           that
           absence
           of
           good
           ,
           and
           backwardness
           to
           it
           ,
           and
           proneness
           to
           evil
           ,
           is
           sin
           in
           the
           adult
           :
           go
           .
           it
           was
           sin
           before
           .
           For
           it
           was
           the
           same
           thing
           ,
           and
           in
           a
           true
           subject
           ,
           capable
           of
           vice
           and
           virtue
           .
           3.
           
           The
           only
           Argument
           against
           it
           is
           vain
           ;
           viz.
           from
           the
           involuntariness
           ,
           as
           shall
           be
           shewed
           .
        
         
           
             Arg.
             14.
             
             Adam
          
           and
           Eve
           had
           
             moral
             good
          
           before
           any
           
             actual
             volition
             :
             go
          
           .
           infants
           are
           capable
           of
           
             moral
             good
          
           before
           any
           
             actual
             volition
          
           :
           and
           consequently
           
             actual
             volition
          
           ,
           or
           willing
           ,
           is
           not
           of
           necessity
           to
           the
           morality
           of
           a
           habit
           or
           inclination
           ;
           and
           go
           .
           they
           are
           capable
           of
           
             moral
             evil
          
           .
        
         
           The
           antecedent
           is
           proved
           by
           the
           concession
           of
           all
           ,
           that
           Adam
           had
           (
           whether
           naturally
           or
           supernaturally
           )
           the
           image
           of
           God
           ,
           and
           virtue
           or
           holiness
           
             ut
             principium
          
           ,
           before
           he
           acted
           it
           :
           and
           so
           had
           original
           righteousness
           (
           by
           creation
           or
           gift
           )
           ,
           which
           was
           
             bonum
             morale
          
           ,
           and
           made
           him
           capable
           of
           the
           divine
           complacency
           and
           acceptance
           .
           The
           parity
           of
           reason
           proveth
           the
           consequences
           .
           Or
           if
           there
           be
           any
           disparity
           ,
           it
           makes
           against
           the
           adversary
           ;
           infants
           being
           
             virtually
             pre-existent
          
           in
           their
           Parents
           .
        
         
         
           
             Arg.
             15.
          
           
           The
           doctrine
           that
           numbreth
           infants
           with
           bruits
           ,
           in
           point
           of
           morality
           and
           felicity
           ,
           is
           false
           :
           but
           such
           is
           that
           doctrine
           which
           denieth
           original
           sin
           :
           
             go
             .
             &c.
          
           
        
         
           The
           major
           is
           proved
           ,
           1.
           
           In
           that
           they
           have
           immortal
           souls
           ,
           and
           virtually
           rational
           .
           2.
           
           They
           are
           under
           many
           promises
           and
           threats
           that
           are
           mentioned
           in
           the
           Scripture
           .
           3.
           
           They
           are
           disciples
           of
           Christ
           ,
           and
           members
           of
           his
           Church
           .
        
         
           The
           minor
           is
           plain
           :
           1.
           
           In
           that
           they
           make
           infants
           uncapable
           of
           any
           
             moral
             evil
             eo
             nomine
          
           because
           they
           have
           no
           actual
           volition
           ,
           or
           choice
           .
           2.
           
           And
           thereby
           they
           conclude
           them
           uncapable
           of
           
             moral
             good
          
           .
           3.
           
           And
           thereby
           they
           conclude
           them
           uncapable
           of
           judgment
           .
           4.
           
           And
           of
           any
           rewards
           .
           5.
           
           And
           of
           any
           punishments
           .
           6.
           
           And
           they
           say
           they
           are
           under
           no
           law
           ,
           or
           obligation
           .
           7.
           
           And
           go
           .
           they
           can
           be
           no
           subjects
           of
           Christ's
           Kingdom
           ,
           or
           members
           of
           his
           Church
           .
           Only
           ,
           God
           may
           do
           with
           them
           what
           he
           will
           :
           and
           so
           he
           may
           with
           bruits
           .
        
         
           Arg.
           16.
           
           The
           infants
           of
           the
           unbelieving
           Gentiles
           were
           sinners
           ,
           and
           children
           of
           wrath
           :
           go
           .
           
             infants
             are
             capable
             of
             sin
             ,
             and
             some
             (
             at
             least
             )
             are
             sinners
             ,
          
           &c.
           
        
         
           The
           antecedent
           is
           proved
           from
           
             Gal.
             2.
             15.
             
             [
             We
             Jews
             by
             nature
             ,
          
           (
           or
           birth
           )
           
             and
             not
             sinners
             of
             the
             Gentiles
             ]
             ,
          
           i.
           e.
           
             by
             nature
          
           .
           1
           Cor.
           
           7.
           14.
           
           
             [
             Else
             were
             your
             children
             unclean
             ,
             but
             now
             are
             they
             holy
             ]
             .
          
           The
           Anabaptists
           make
           this
           to
           speak
           but
           of
           legitimation
           .
           The
           Papists
           by
           
             [
             being
             unclean
          
           ]
           think
           nothing
           is
           meant
           but
           being
           
             not
             baptizable
          
           ;
           and
           to
           be
           holy
           ,
           they
           think
           is
           but
           to
           be
           baptizable
           ,
           and
           and
           that
           
             a
             posteriore
          
           ,
           because
           it
           is
           presumed
           that
           such
           infants
           will
           be
           religiously
           educated
           :
           but
           Christ
           hath
           instituted
           no
           Baptism
           but
           what
           is
           for
           remission
           of
           sin
           :
           and
           he
           doth
           not
           actually
           remit
           sin
           to
           some
           more
           than
           to
           others
           ,
           upon
           a
           presumption
           of
           the
           Church
           that
           they
           
             will
             hereafter
          
           be
           educated
           as
           Christians
           .
           There
           is
           
             some
             holiness
          
           mentioned
           by
           the
           Apostle
           ,
           which
           is
           the
           reason
           why
           
             those
             infants
          
           more
           than
           others
           are
           to
           be
           admitted
           to
           Baptism
           ,
           which
           supposeth
           and
           signifieth
           it
           :
           and
           that
           cannot
           be
           only
           a
           thing
           future
           and
           uncertain
           .
           Divines
           commonly
           call
           it
           (
           among
           Protestants
           )
           a
           
             federal
             holiness
          
           ;
           and
           that
           this
           supposeth
           infants
           capable
           of
           moral
           good
           and
           evil
           ,
           I
           have
           shewed
           on
           this
           Text
           in
           my
           
             Treatise
             of
             Infants
             Baptism
          
           .
        
         
           Eph.
           2.
           3.
           
           
             [
             And
             were
             by
             nature
             the
             children
             of
             wrath
             ,
             even
             as
             others
             ]
             .
          
           Forasmuch
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           signifieth
           
             nature
             ,
             birth
          
           ,
           or
           natural
           disposition
           ,
           properly
           ,
           and
           signifieth
           custom
           only
           by
           a
           rare
           and
           improper
           acception
           ;
           go
           .
           it
           is
           not
           here
           to
           be
           interpreted
           by
           
             [
             custom
             ]
          
           ,
           without
           such
           cogent
           evidence
           ,
           as
           none
           hath
           
           yet
           given
           us
           .
           Those
           that
           attempt
           a
           collecting
           of
           testimonies
           for
           this
           improper
           use
           sometimes
           ,
           do
           give
           us
           many
           that
           make
           against
           them
           .
           There
           is
           no
           necessity
           that
           will
           warrant
           our
           reception
           of
           such
           a
           tropical
           and
           unusual
           sense
           .
        
         
           
             Job
             .
             11.
             12.
          
           
           [
           For
           vain
           man
           would
           be
           wise
           ;
           though
           man
           be
           born
           as
           a
           wild
           asses
           colt
           ]
           ,
           
             that
             is
             ,
             of
             a
             rude
             ,
             sottish
             ,
             unruly
             disposition
             .
          
        
         
           
             Ezek.
             16.
             2
             ,
             3
             ,
             4.
             
          
           [
           Son
           of
           man
           ,
           cause
           Jerusalem
           to
           know
           her
           abominations
           ,
           and
           say
           ,
           Thus
           saith
           the
           Lord
           God
           unto
           Jerusalem
           ,
           Thy
           Birth
           and
           thy
           Nativity
           is
           of
           the
           Land
           of
           Canaan
           ,
           thy
           Father
           was
           an
           Amorite
           ,
           and
           thy
           Mother
           an
           Hittite
           ;
           and
           as
           for
           thy
           Nativity
           ,
           in
           the
           day
           thou
           wast
           born
           thy
           navel
           was
           not
           cut
           ,
           neither
           wast
           thou
           washed
           ,
           
             &c.
             ]
             This
             allegory
             sheweth
             that
             part
             of
          
           Jerusalem
           '
           
             s
             abhomination
             was
             natural
             from
             the
             birth
             :
             and
             nothing
             but
             sin
             is
             abhomination
             before
             God.
             
          
        
         
           Job
           25.
           
           
             [
             How
             then
             can
             man
             be
             justified
             with
             God
             ?
             or
             how
             can
             he
             be
             clean
             that
             is
             born
             of
             a
             woman
             ?
             ]
          
           15.
           14.
           
           
             [
             What
             is
             man
             that
             he
             should
             be
             clean
             ,
             and
             he
             that
             is
             born
             of
             a
             woman
             that
             he
             should
             be
             righteous
             ?
             ]
          
           The
           illustration
           that
           is
           fetch'd
           from
           the
           natural
           weakness
           and
           impurity
           of
           the
           Heavens
           ,
           the
           Moon
           ,
           the
           Stars
           ,
           doth
           not
           contradict
           the
           exposition
           of
           the
           former
           words
           ,
           as
           of
           moral
           impurity
           ;
           for
           the
           impurity
           is
           according
           to
           
           the
           subject
           :
           and
           natural
           impurity
           is
           not
           unrighteousness
           .
        
         
           Arg.
           17.
           
           From
           the
           necessity
           of
           regeneration
           .
           
             Joh.
             3.
             3
             ,
             5
             ,
             6.
             
          
           Except
           a
           man
           be
           born
           again
           he
           cannot
           enter
           into
           the
           Kingdom
           of
           God
           :
           —
           That
           which
           is
           born
           of
           the
           flesh
           ,
           is
           flesh
           ;
           and
           that
           which
           is
           born
           of
           the
           spirit
           ,
           is
           spirit
           .
        
         
           If
           there
           be
           a
           necessity
           of
           a
           new
           birth
           to
           make
           us
           spiritual
           ,
           (
           the
           first
           birth
           bringing
           forth
           but
           flesh
           )
           ,
           before
           we
           can
           enter
           into
           the
           Kingdom
           of
           God
           ,
           then
           by
           the
           first
           birth
           we
           are
           born
           in
           sin
           .
           But
           the
           antecedent
           is
           certain
           :
           go
           .
           so
           is
           the
           consequent
           .
        
         
           The
           minor
           is
           plain
           in
           the
           Text
           ,
           1.
           
           That
           flesh
           begets
           not
           spirit
           ,
           but
           flesh
           :
           2.
           
           That
           regeneration
           is
           therefore
           of
           absolute
           necessity
           .
           At
           present
           ,
           I
           will
           suppose
           that
           by
           flesh
           here
           is
           not
           meant
           sin
           ,
           (
           that
           the
           adversary
           may
           not
           think
           I
           beg
           any
           thing
           of
           him
           )
           .
           The
           consequence
           of
           the
           major
           hath
           this
           double
           proof
           ,
           1.
           
           Because
           flesh
           without
           spirit
           in
           a
           rational
           creature
           is
           sinful
           ,
           or
           morally
           corrupt
           :
           for
           being
           deprived
           of
           the
           spirit
           ,
           it
           is
           deprived
           of
           
             moral
             good
          
           .
           2.
           
           Because
           nothing
           but
           sin
           can
           keep
           a
           rational
           creature
           ,
           and
           subject
           of
           God
           ,
           out
           of
           Heaven
           :
           for
           to
           be
           kept
           out
           of
           Heaven
           ,
           is
           one
           half
           (
           at
           least
           )
           of
           the
           damned's
           misery
           :
           and
           to
           live
           and
           know
           that
           loss
           ,
           
             (
             as
             immortal
             souls
          
           must
           do
           )
           ,
           will
           produce
           also
           positive
           punishment
           .
        
         
         
           
             Arg.
             18.
          
           
           That
           doctrine
           is
           untrue
           which
           
             maketh
             God
             the
             Author
             of
             sin
          
           ;
           but
           so
           doth
           the
           denial
           of
           
             Original
             sin
             :
             go
          
           .
           it
           is
           untrue
           .
        
         
           The
           major
           will
           be
           granted
           .
           The
           minor
           I
           prove
           .
           The
           doctrine
           which
           feigneth
           that
           
             innocent
             nature
             is
             under
             such
             a
             moral
             impossibility
             of
             not
             sinning
             ,
             as
             that
             no
             one
             person
             in
             all
             the
             World
             ,
             that
             hath
             the
             use
             of
             reason
             ,
             shall
             escape
             it
             ,
             doth
             feign
             God
             to
             be
             the
             Author
             of
             sin
             .
          
           But
           so
           doth
           their
           doctrine
           that
           deny
           original
           sin
           :
           go
           .
           it
           feigneth
           God
           to
           be
           the
           Author
           of
           sin
           .
           Or
           ,
           The
           doctrine
           which
           feigneth
           that
           
             innocent
             nature
             doth
             sin
          
           for
           want
           of
           necessary
           grace
           to
           escape
           it
           ,
           doth
           make
           God
           the
           Author
           of
           sin
           .
           But
           so
           doth
           the
           denial
           of
           original
           sin
           :
           
             go
             .
             &c.
          
           
        
         
           For
           the
           proof
           of
           the
           major
           of
           both
           Arguments
           ,
           consider
           ,
           1.
           
           That
           the
           adversaries
           suppose
           nature
           in
           infants
           to
           be
           innocent
           ;
           2.
           
           That
           it
           is
           granted
           by
           them
           ,
           that
           
             de
             facto
          
           all
           men
           that
           have
           the
           use
           of
           reason
           are
           sinners
           ,
           except
           Jesus
           Christ
           :
           (
           the
           Papists
           except
           also
           the
           Virgin
           
             Mary
             )
          
           .
           If
           they
           denied
           this
           ,
           it
           's
           easily
           proved
           ,
           1.
           
           By
           the
           common
           experience
           of
           the
           World
           ,
           (
           as
           to
           the
           generality
           )
           .
           2.
           
           By
           plain
           Scripture
           .
           
             1
             Joh.
             1.
             8.
             10.
             
             If
             we
             say
             that
             we
             have
             no
             sin
             ,
             we
             deceive
             our selves
             ,
             and
             the
             truth
             is
             not
             in
             us
             .
             —
             If
             we
             say
             that
             we
             have
             not
             sinned
             ,
             we
             make
             him
             a
             
             liar
             ,
             and
             his
             word
             is
             not
             in
             us
             .
          
           Jam.
           3.
           2.
           
           
             For
             in
             many
             things
             we
             offend
             all
             .
          
           Eccl.
           7.
           20.
           
           
             For
             there
             is
             not
             a
             just
             man
             on
             earth
             ,
             that
             doth
             good
             ,
             and
             sinneth
             not
             .
          
           And
           that
           there
           is
           a
           
             moral
             impossibility
          
           to
           escape
           sin
           ,
           appeareth
           ,
           1.
           
           By
           the
           universality
           of
           the
           event
           :
           that
           which
           no
           man
           in
           all
           the
           World
           in
           any
           age
           attaineth
           to
           ,
           notwithstanding
           all
           the
           helps
           vouchsafed
           ,
           is
           morally
           impossible
           .
           2.
           
           And
           the
           Scripture
           assertion
           proveth
           it
           ,
           in
           that
           it
           alloweth
           us
           to
           conclude
           it
           of
           all
           that
           we
           know
           not
           ,
           and
           of
           those
           that
           are
           yet
           unborn
           .
           And
           that
           the
           World
           sinneth
           for
           want
           of
           necessary
           grace
           (
           to
           innocent
           nature
           ,
           as
           the
           adversaries
           think
           )
           is
           plain
           :
           for
           necessary
           grace
           hath
           some
           sufficiency
           to
           its
           ends
           :
           and
           go
           .
           it
           it
           is
           called
           
             sufficient
             grace
          
           by
           the
           adversaries
           commonly
           :
           But
           that
           which
           never
           attaineth
           its
           end
           in
           any
           one
           person
           in
           the
           World
           ,
           in
           their
           own
           judgment
           is
           not
           sufficient
           .
           It
           is
           their
           common
           (
           and
           last
           )
           argument
           against
           our
           doctrine
           of
           
             special
             effectual
             grace
             given
             to
             all
             the
             elect
             ,
          
           as
           distinct
           from
           that
           
             sufficient
             grace
          
           which
           (
           say
           the
           Dominicans
           )
           is
           given
           to
           others
           ;
           that
           the
           grace
           is
           not
           sufficient
           that
           
             never
             proveth
             effectual
             in
             any
          
           .
           We
           may
           much
           more
           confidently
           say
           so
           here
           ,
           when
           we
           speak
           of
           the
           
             whole
             World
          
           ,
           that
           the
           grace
           is
           not
           sufficient
           that
           never
           is
           ,
           was
           ,
           or
           will
           be
           effectual
           in
           any
           .
           If
           it
           suffice
           to
           make
           the
           event
           
           
             naturally
             possible
          
           ,
           yet
           not
           to
           remove
           the
           
             moral
             impossibility
          
           .
           3.
           
           And
           that
           God
           is
           the
           Author
           of
           the
           Law
           that
           forbiddeth
           sin
           ,
           and
           of
           innocent
           nature
           ,
           is
           granted
           ,
           and
           past
           doubt
           .
           The
           certainty
           of
           this
           universal
           event
           cannot
           come
           from
           a
           contingent
           cause
           as
           such
           .
        
         
           The
           will
           is
           
             naturally
             free
          
           that
           chooseth
           ,
           but
           it
           is
           not
           
             morally
             free
          
           ;
           or
           else
           the
           World
           would
           not
           choose
           evil
           .
           So
           that
           it
           is
           certain
           that
           if
           there
           be
           no
           
             original
             sin
          
           ,
           the
           cause
           of
           this
           
             universal
             event
          
           (
           that
           all
           men
           sin
           )
           must
           be
           resolved
           to
           be
           somewhat
           in
           nature
           ,
           or
           something
           in
           providence
           ,
           of
           which
           God
           is
           the
           cause
           .
           If
           God
           have
           so
           framed
           
             pure
             nature
          
           ,
           and
           so
           order
           the
           
             affairs
             of
             the
             World
          
           ,
           that
           no
           man
           on
           earth
           shall
           eventually
           escape
           the
           sin
           ,
           which
           he
           so
           much
           prohibiteth
           and
           abhorreth
           ,
           it
           must
           needs
           follow
           that
           he
           is
           the
           moral
           reputative
           cause
           at
           least
           .
           And
           yet
           it
           is
           one
           of
           the
           pretences
           against
           the
           doctrine
           of
           original
           sin
           ,
           that
           it
           maketh
           God
           the
           Author
           of
           it
           in
           infants
           ,
           when
           it
           's
           they
           that
           make
           him
           the
           Author
           of
           it
           in
           all
           .
        
         
           Seeing
           therefore
           that
           sin
           hath
           so
           overspread
           the
           World
           ,
           that
           all
           men
           sin
           in
           all
           Countries
           ,
           in
           all
           Ages
           ,
           (
           except
           Christ
           )
           ,
           this
           must
           proceed
           either
           from
           mans
           natural
           principles
           ,
           and
           so
           be
           chargeable
           upon
           God
           his
           Maker
           ,
           or
           it
           is
           the
           fruit
           of
           original
           sin
           ,
           and
           to
           be
           charged
           on
           our
           first
           Parents
           ,
           and
           our selves
           .
        
         
         
           
             Arg.
             19.
          
           
           If
           infants
           have
           in
           their
           corrupted
           natures
           a
           
             virtual
             enmity
             to
             God
             and
             Holiness
             ,
          
           then
           have
           they
           original
           sin
           :
           but
           such
           an
           enmity
           they
           have
           ,
           (
           I
           mean
           in
           disposition
           ,
           seed
           ,
           or
           habit
           )
           :
           go
           .
           they
           have
           original
           sin
           .
        
         
           The
           antecedent
           or
           minor
           I
           prove
           ,
           1.
           
           From
           the
           common
           experience
           of
           the
           World
           ,
           that
           manifest
           such
           an
           enmity
           as
           soon
           as
           they
           come
           to
           the
           use
           of
           reason
           ,
           and
           that
           maintain
           it
           so
           obstinately
           ,
           till
           renewing
           grace
           do
           overcome
           it
           .
        
         
           How
           early
           do
           they
           shew
           an
           aversness
           to
           the
           work
           and
           ends
           for
           which
           they
           were
           created
           ?
           How
           little
           do
           the
           precepts
           of
           Parents
           ,
           or
           Teachers
           ,
           and
           all
           the
           means
           of
           grace
           themselves
           ,
           to
           conquer
           it
           in
           the
           most
           ?
           And
           where
           it
           is
           most
           conquered
           ,
           (
           even
           in
           the
           godly
           )
           ,
           it
           is
           most
           confessed
           ,
           because
           there
           is
           a
           troublesome
           remnant
           of
           it
           still
           :
           so
           that
           there
           is
           no
           man
           in
           the
           World
           that
           hath
           not
           more
           or
           less
           of
           it
           in
           him
           ;
           the
           wicked
           being
           under
           the
           power
           of
           it
           ,
           and
           the
           godly
           under
           the
           trouble
           of
           these
           remainders
           .
        
         
           2.
           
           From
           
             Gen.
             3.
             15.
             
             Joh.
             3.
             5
             ,
             6.
             
             Rom.
             8.
             3
             ,
             5
             ,
             6
             ,
             7
             ,
             8
             ,
             9.
             
             Rom.
             7.
             21
             ,
             23
             ,
             24
             ,
             25
             ,
          
           compared
           .
           In
           
             Joh.
             3.
             6.
          
           we
           find
           ,
           that
           
             flesh
             begets
             but
             flesh
             ,
             [
             That
             which
             is
             born
             of
             the
             flesh
             ;
             is
             flesh
             ]
             ,
          
           and
           that
           go
           .
           a
           new
           birth
           by
           the
           spirit
           is
           necessary
           to
           make
           us
           spiritual
           ,
           (
           of
           which
           before
           )
           .
           In
           
             Rom.
             8.
          
           we
           find
           ,
           that
           it
           was
           
           
             through
             the
             flesh
             that
             the
             Law
             was
             weak
             ,
          
           and
           that
           
             God
             sending
             his
             son
             in
             the
             likeness
             of
             sinful
             flesh
             ,
          
           (
           not
           as
           sinful
           ,
           but
           as
           
             flesh
             )
             ,
             and
             for
             sin
             condemned
             sin
             in
             the
             flesh
             :
          
           Where
           it
           is
           undeniable
           that
           by
           
             [
             flesh
          
           ]
           is
           not
           meant
           
             sin
             it self
          
           ;
           for
           then
           it
           had
           not
           been
           called
           sinful
           ,
           nor
           the
           subject
           
             of
             sin
          
           ,
           nor
           Christ
           said
           to
           have
           taken
           the
           
             likeness
             of
             it
          
           :
           and
           go
           .
           the
           word
           
             [
             flesh
          
           ]
           here
           is
           taken
           in
           no
           worse
           a
           sense
           than
           in
           
             Joh.
             3.
             6.
          
           
           We
           find
           here
           also
           that
           all
           flesh
           is
           universally
           called
           sinful
           ,
           which
           Christ
           took
           the
           likeness
           of
           .
           And
           Christ
           took
           the
           likeness
           of
           infants
           ,
           and
           that
           first
           ,
           only
           growing
           up
           to
           the
           likeness
           of
           the
           adult
           :
           infants
           go
           .
           have
           
             sinful
             flesh
          
           .
           And
           
             ver
             .
             5
             ,
             6.
          
           
           This
           flesh
           as
           the
           principle
           that
           prevaileth
           in
           some
           ,
           is
           opposed
           to
           the
           spirit
           which
           prevaileth
           in
           others
           ,
           and
           their
           fruits
           opposed
           :
           the
           one
           sort
           mind
           fleshly
           things
           ,
           the
           other
           spiritual
           things
           ;
           and
           death
           belongs
           to
           one
           ,
           and
           life
           and
           peace
           to
           the
           other
           .
           And
           
             ver
             .
             7.
             
             [
             The
             carnal
             mind
             is
             enmity
             against
             God
             ;
             for
             it
             is
             not
             subject
             to
             the
             Law
             of
             God
             ,
             neither
             indeed
             can
             be
             ]
             .
          
           And
           
             ver
             .
             8.
             
             They
             that
             are
             in
             the
             flesh
             cannot
             please
             God
          
           ;
           that
           is
           ,
           they
           that
           have
           not
           the
           spirit
           to
           subdue
           and
           mortify
           the
           flesh
           ,
           as
           it
           is
           explained
           
             ver
             .
             9.
          
           
           And
           
             [
             if
             any
             man
             have
             not
             the
             spirit
             of
             Christ
             ,
             he
             is
             none
             of
             his
             ]
             .
          
           So
           that
           flesh
           without
           spirit
           (
           which
           is
           now
           mans
           natural
           estate
           )
           is
           a
           principle
           of
           enmity
           and
           
           rebellion
           ,
           and
           proves
           men
           
             none
             of
             Christ's
          
           ,
           and
           in
           a
           state
           of
           death
           .
           And
           many
           Expositors
           judge
           that
           in
           
             Gen.
             3.
             15.
          
           such
           (
           being
           none
           of
           Christ's
           till
           they
           have
           the
           spirit
           )
           are
           annumerated
           to
           the
           serpents
           seed
           ,
           that
           hath
           the
           enmity
           against
           the
           spiritual
           seed
           :
           which
           so
           sheweth
           it self
           when
           they
           come
           to
           age
           ,
           that
           as
           Cain
           by
           Abel
           ,
           and
           Ishmael
           by
           Isaack
           ,
           so
           still
           ,
           
             [
             He
             that
             is
             born
             after
             the
             flesh
             ,
             persecuteth
             him
             that
             is
             born
             after
             the
             spirit
             ]
             ,
          
           (
           if
           not
           restrained
           )
           ,
           
             Gal.
             4.
             29.
          
           
           And
           
             Rom.
             7.
             18.
             
             [
             I
             know
             that
             in
             me
             ,
             that
             is
             ,
             in
             my
             flesh
             ,
             dwelleth
             no
             good
             thing
             ]
             ,
          
           that
           is
           ,
           in
           Paul
           ,
           so
           far
           as
           he
           was
           without
           the
           spirit
           .
        
         
           And
           as
           this
           innate
           
             universal
             enmity
          
           is
           thus
           proved
           ,
           so
           it
           is
           proved
           to
           be
           sin
           ;
           1.
           
           By
           the
           Law
           of
           nature
           ,
           which
           tells
           us
           that
           an
           habitual
           enmity
           of
           the
           rational
           creature
           against
           God
           and
           Holiness
           ,
           is
           sin
           ,
           if
           any
           thing
           be
           sin
           .
           It
           is
           an
           inclination
           or
           disposition
           contrary
           to
           the
           primitive
           nature
           and
           moral
           image
           of
           God
           in
           man
           ,
           and
           contrary
           to
           what
           our
           relation
           to
           God
           importeth
           ;
           and
           as
           it
           is
           commonly
           said
           of
           actual
           hatred
           of
           God
           ,
           it
           may
           as
           truly
           ,
           if
           not
           much
           more
           evidently
           be
           said
           of
           this
           
             dispositive
             virtual
             enmity
          
           ,
           that
           it
           is
           an
           evil
           that
           cannot
           become
           good
           ,
           and
           so
           naturally
           sin
           ,
           that
           it
           can
           be
           no
           other
           .
           2.
           
           It
           's
           proved
           to
           be
           sin
           by
           the
           express
           assertion
           of
           the
           Text.
           
             Rom.
             8.
             3.
             10.
          
           it
           is
           
             sinful
             flesh
          
           ,
           and
           
           the
           subject
           of
           sin
           ,
           till
           the
           spirit
           come
           .
           
             Ver.
             9.
          
           it
           proves
           them
           none
           of
           Christ
           '
           
             s.
             Rom.
             7.
             14.
             17.
             20.
             24
             ,
             25.
          
           it
           is
           called
           
             [
             in-dwelling
             sin
             ]
          
           ,
           and
           
             [
             a
             Law
             of
             sin
             ]
             ,
          
           and
           
             [
             to
             be
             carnal
             ]
          
           ,
           is
           
             [
             to
             be
             sold
             under
             sin
             ]
             .
          
           3.
           
           From
           the
           effects
           ,
           which
           nothing
           can
           produce
           but
           sin
           .
           
             They
             cannot
             be
             subject
             to
             the
             Law
             of
             God
             :
             They
             please
             not
             God
             :
             To
             be
             carnally
             minded
             is
             death
             ,
          
           &c.
           Rom.
           8.
           
           So
           1
           Cor.
           2.
           14.
           
           
             The
             natural
          
           (
           meerly
           animal
           man
           now
           in
           his
           corrupt
           estate
           )
           
             receiveth
             not
             the
             things
             of
             the
             Spirit
             of
             God
             ,
             for
             they
             are
             foolishness
             to
             him
             :
             nor
             can
             he
             know
             them
             ,
             because
             they
             are
             spiritually
             discerned
             .
          
           And
           it
           can
           be
           no
           better
           than
           sin
           that
           maketh
           spiritual
           things
           seem
           foolishness
           .
        
         
           All
           the
           other
           Texts
           of
           Scripture
           commonly
           urged
           for
           Original
           sin
           ,
           I
           purposely
           pass
           over
           ,
           because
           in
           Commentaries
           and
           Controversies
           they
           are
           so
           frequently
           handled
           .
        
         
           
             Arg.
             20.
          
           
           My
           last
           Argument
           is
           from
           the
           universal
           consent
           of
           the
           Church
           of
           God
           ,
           if
           not
           of
           most
           of
           the
           Philosophers
           also
           .
           In
           so
           great
           a
           point
           ,
           it
           is
           not
           safe
           to
           go
           against
           the
           consent
           of
           the
           universal
           Church
           ,
           that
           hath
           so
           much
           in
           Scripture
           to
           encourage
           and
           warrant
           it
           :
           But
           the
           deniers
           of
           Original
           sin
           do
           go
           against
           the
           consent
           of
           the
           universal
           Church
           ,
           as
           is
           proved
           ,
           1.
           
           From
           the
           known
           
           confessions
           of
           all
           the
           Churches
           that
           own
           Original
           sin
           .
           2.
           
           In
           that
           general
           Councils
           have
           asserted
           it
           ;
           3.
           
           And
           have
           condemned
           those
           as
           Hereticks
           that
           denied
           it
           .
           And
           so
           did
           divers
           received
           Provincial
           Councils
           .
           I
           shall
           now
           recite
           only
           the
           words
           of
           the
           
             Concil
             .
             2.
             
             Melevitan
             .
             Arausican
             .
          
           and
           the
           Popish
           Council
           of
           Trent
           .
        
         
           
             The
             first
          
           ,
           Can.
           2.
           saith
           ,
           Item
           placuit
           ut
           quicunque
           parvulos
           recentes
           ab
           uteris
           matrum
           baptizandos
           negat
           ,
           aut
           dicit
           in
           remissionem
           quidem
           peccatorum
           eos
           baptizari
           ,
           sed
           nihil
           ex
           Adam
           trahere
           Originalis
           peccati
           quod
           regenerationis
           lavacro
           expietur
           ,
           unde
           sit
           consequens
           ut
           in
           eis
           forma
           baptismatis
           in
           remissionem
           peceatorum
           non
           vera
           sed
           falsa
           intelligatur
           ,
           Anathema
           sit
           :
           Quoniam
           non
           aliter
           intelligendum
           est
           quod
           ait
           Apostolus
           [
           Per
           unum
           hominem
           peccatum
           intravit
           in
           mundum
           ,
           &
           per
           peccatum
           mors
           ,
           &
           ita
           in
           omnes
           homines
           pertransiit
           ,
           in
           quo
           omnes
           peccaverunt
           ]
           nisi
           quemadmodum
           Ecclesia
           Catholica
           ubique
           diffusa
           semper
           intellexit
           :
           Propter
           hanc
           enim
           regulam
           fidei
           ,
           etiam
           parvuli
           qui
           nihil
           peccatorum
           in
           semetipsis
           adhuc
           committere
           potuerunt
           ,
           ideo
           in
           peccatorum
           remissionem
           veraciter
           baptizantur
           ,
           ut
           in
           eis
           regeneratione
           mundetur
           ,
           quod
           generatione
           traxerunt
           .
           Augustine
           
             was
             one
             in
             this
             General
             Council
             .
          
        
         
           So
           Arausican
           .
           2.
           
           Can.
           1.
           and
           2.
           
           Siquis
           
           soli
           Adae
           praevaricationem
           suam
           ,
           non
           &
           ejus
           propagini
           asserit
           nocuisse
           ,
           aut
           certe
           mortem
           tantum
           corporis
           ,
           quae
           poena
           peccati
           est
           ,
           non
           autem
           &
           peccatum
           ,
           quod
           mors
           est
           animae
           ,
           per
           unùm
           hominem
           in
           omne
           genus
           humanum
           transiisse
           testatur
           ,
           injustitiam
           Deo
           dabit
           ,
           contradicens
           Apostolo
           dicenti
           ,
           Per
           unum
           hominem
           peccatum
           intravit
           in
           mundum
           ,
           &
           per
           peccatum
           mors
           in
           omnes
           homines
           pertransiit
           ,
           in
           quo
           omnes
           peccaverunt
           .
           (
           Ita
           &
           Concil
           .
           Diospol
           .
           &
           alia
           .
           )
        
         
           
             I
             shall
             add
             the
             Council
             of
          
           Trent
           ,
           
             because
             the
             adversaries
             should
             be
             ashamed
             to
             be
             less
             Oxthodox
             than
             Papists
             ,
             and
             that
             they
             may
             see
             the
             continuance
             of
             the
             Tradition
             ,
             (
             which
             the
          
           Concil
           .
           Melevit
           .
           
             plead
             against
          
           Pelagius
           )
           .
           
             They
             use
             the
             words
             of
             the
             former
             Councils
             .
          
           Sess
           .
           5.
           
           Can.
           2.
           and
           4.
           
           Siquis
           soli
           Adae
           praevaricationem
           suam
           ,
           non
           aliis
           etiam
           &
           ejus
           propagini
           asserit
           nocuisse
           ;
           acceptam
           a
           Deo
           sanctitatem
           &
           justitiam
           quam
           perdidit
           ,
           non
           nobis
           sed
           sibi
           soli
           perdidisse
           ;
           inquinatoque
           illo
           per
           inobedientiae
           peccatum
           ,
           mortem
           &
           poenas
           corporis
           tantum
           ,
           in
           omne
           genus
           humanum
           ,
           &
           secundum
           communem
           legem
           transfudisse
           ,
           non
           autem
           &
           Peccatum
           ,
           cui
           pro
           poena
           debebatur
           utraque
           mors
           ,
           corporis
           ,
           viz.
           &
           animae
           ,
           Anathema
           sit
           :
           cum
           contradicat
           Apostolo
           dicenti
           ,
           Per
           unum
           hominem
           ,
           &c.
           
        
         
           
             Can.
             4.
             
             Siquis
             parvulos
             recentes
             ab
             uteris
             matrum
             baptizandos
             negat
             ,
             etiamsi
             fuerint
             a
             
             baptizatis
             parentibus
             orti
             ,
             aut
             dicit
             in
             remissionem
             quidem
             peccatorum
             eos
             baptizari
             ,
             sed
             nihil
             ex
          
           Adam
           
             trahere
             Originalis
             peccati
             ,
             quod
             regenerationis
             lavacro
             necesse
             sit
             expiari
             ad
             vitam
             aeternam
             consequendam
             ,
             unde
             sit
             consequens
             ut
             in
             eis
             forma
             baptismatis
             in
             remissionem
             peccatorum
             non
             vera
             sed
             falsa
             intelligatur
             ,
             Anathema
             sit
             :
             Quoniam
             non
             aliter
             intelligendum
             quod
             ait
             Apostolus
             ,
             Per
             unum
             hominem
             ,
          
           &c.
           
             nisi
             qu●madmodum
             Ecclesia
             Catholica
             ubique
             diffusa
             semper
             intelle●●it
          
           ;
           (
           and
           so
           on
           as
           above
           ,
           
             Conc.
             Mel.
             )
             Hanc
             fidei
             &
             sanctorum
             patrum
             normam
             imitand●
             ,
             haec
             sancta
             synodus
             fatetur
             &
             declarat
             ,
             in
             baptismate
             per
             Jesu
             Christi
             gratiam
             quam
             confert
             &
             continet
             ,
             non
             modo
             remitti
             reatum
             originalis
             peccati
             ,
             sed
             totum
             id
             auferri
             quod
             veram
             &
             propriam
             rationem
             peccati
             habet
             .
          
           (
           These
           last
           words
           Binnius
           leaves
           out
           ,
           but
           they
           are
           in
           him
           and
           others
           repeated
           again
           in
           
             Can.
             5.
          
           so
           that
           they
           are
           their
           own
           .
           Crabb
           also
           leaves
           them
           out
           ;
           and
           both
           of
           them
           leave
           out
           some
           other
           words
           ,
           which
           Caranza
           puts
           in
           :
           but
           the
           difference
           reacheth
           not
           to
           any
           thing
           material
           to
           our
           controversy
           .
           )
           So
           that
           it
           's
           apparent
           ,
           that
           even
           the
           Church
           of
           Rome
           do
           Anathematize
           those
           that
           hold
           not
           infants
           to
           have
           Original
           sin
           ,
           truly
           so
           called
           ,
           before
           Baptism
           .
           Their
           assertion
           of
           the
           abolition
           of
           all
           that
           is
           truly
           sin
           by
           baptism
           ,
           
           is
           more
           than
           they
           found
           in
           the
           
             Concil
             .
             Melevit
          
           .
           or
           any
           of
           the
           ancient
           ones
           .
           If
           to
           be
           Anathematized
           by
           the
           Council
           of
           Trent
           be
           nothing
           ,
           yet
           with
           those
           men
           that
           take
           general
           Councils
           to
           be
           the
           supreme
           power
           in
           the
           Church
           on
           earth
           ,
           and
           separate
           from
           others
           for
           not
           obeying
           them
           in
           some
           Ceremonies
           ,
           or
           indifferent
           things
           ,
           methinks
           the
           Curses
           of
           the
           ancient
           Councils
           ,
           and
           that
           on
           the
           account
           of
           differences
           in
           points
           of
           Faith
           ,
           should
           seem
           considerable
           .
        
         
           The
           consent
           of
           the
           Reformed
           Churches
           is
           so
           well
           known
           ,
           that
           I
           need
           not
           recite
           their
           words
           .
           And
           though
           the
           English
           Articles
           mention
           only
           our
           pravity
           ,
           and
           say
           nothing
           of
           
           Adam's
           sin
           imputed
           ,
           or
           made
           ours
           ,
           (
           whether
           by
           forgetfulness
           ,
           or
           by
           moderation
           not
           imposing
           that
           which
           some
           deny
           )
           ,
           yet
           they
           deny
           it
           not
           ;
           and
           elsewhere
           the
           Church
           of
           England
           seemeth
           to
           own
           it
           .
        
         
           Obj.
           1.
           
           That
           which
           is
           not
           voluntary
           is
           not
           sin
           :
           Original
           corruption
           or
           guilt
           is
           not
           voluntary
           :
           go
           .
           it
           is
           not
           sin
           .
        
         
           Answ
           .
           I
           deny
           the
           minor
           :
           I
           before
           answered
           that
           there
           is
           a
           threefold
           voluntariness
           :
           1.
           
           Actual
           ;
           2.
           
           Reputative
           or
           moral
           ,
           by
           participation
           ;
           3.
           
           Habitual
           .
           Original
           sin
           is
           voluntary
           in
           both
           the
           last
           senses
           .
           It
           was
           the
           act
           of
           his
           will
           that
           was
           virtually
           and
           reputa●ively
           ours
           :
           and
           the
           corruption
           is
           the
           habit
           
           of
           our
           wills
           ,
           and
           the
           privation
           of
           good
           habits
           ;
           and
           that
           which
           is
           habitual
           ,
           is
           more
           voluntary
           than
           that
           which
           is
           but
           some
           single
           Act.
           
        
         
           Obj.
           2.
           
           That
           which
           never
           was
           in
           our
           power
           to
           prevent
           ,
           is
           not
           sin
           :
           But
           ,
           &c.
           go
           .
           &c.
           
        
         
           Answ
           .
           It
           was
           in
           our
           power
           ,
           as
           we
           were
           in
           Adam
           :
           It
           was
           in
           his
           power
           ,
           from
           whom
           by
           the
           established
           Law
           or
           order
           of
           providence
           ,
           we
           were
           to
           derive
           our
           nature
           .
        
         
           That
           habits
           are
           good
           or
           evil
           as
           well
           as
           acts
           ,
           I
           hope
           few
           will
           deny
           .
           And
           whereas
           it
           is
           objected
           that
           only
           such
           habits
           as
           are
           the
           effects
           or
           consequents
           of
           our
           acts
           ,
           are
           sinful
           :
           I
           further
           answer
           :
           1.
           
           If
           it
           be
           so
           ,
           it
           is
           
             eo
             nomine
          
           ,
           because
           they
           are
           the
           consequents
           of
           our
           acts
           ,
           that
           they
           are
           sinful
           ,
           or
           else
           for
           some
           other
           formal
           reason
           .
           Not
           
             because
             such
          
           ,
           or
           as
           such
           :
           for
           it
           's
           most
           certain
           that
           many
           effects
           of
           sin
           upon
           our selves
           ,
           are
           but
           misery
           ,
           and
           not
           properly
           sin
           .
           Sin
           may
           make
           a
           man
           sick
           ,
           or
           lame
           ,
           or
           blind
           ,
           or
           mad
           ,
           and
           yet
           these
           be
           no
           sins
           ,
           but
           the
           effects
           of
           sins
           .
           Sin
           may
           kill
           us
           ,
           and
           yet
           death
           be
           no
           sin
           .
           There
           must
           be
           therefore
           some
           other
           formal
           reason
           ,
           which
           can
           be
           nothing
           but
           the
           disconformity
           to
           the
           rule
           .
           2.
           
           Adam
           (
           as
           was
           said
           before
           )
           had
           original
           righteousness
           ,
           which
           was
           imputable
           to
           him
           as
           a
           moral
           good
           ,
           before
           his
           actions
           :
           go
           .
           it
           is
           not
           necessary
           to
           the
           morality
           
           or
           imputability
           of
           a
           principle
           ,
           that
           it
           be
           the
           consequent
           of
           our
           acts
           .
           3.
           
           Jesus
           Christ
           had
           moral
           good
           before
           his
           humane
           action
           :
           go
           .
           the
           same
           will
           follow
           .
           4.
           
           Infants
           that
           are
           sanctified
           have
           moral
           good
           that
           is
           not
           the
           consequent
           of
           their
           acts
           :
           
             go
             .
             &c.
          
           5.
           
           The
           dedication
           by
           believing
           Parents
           ,
           and
           entring
           the
           child
           into
           the
           Covenant
           of
           God
           ,
           is
           taken
           to
           all
           the
           ends
           thereof
           ,
           as
           if
           it
           were
           the
           infants
           act
           .
           6.
           
           Among
           men
           ,
           the
           will
           of
           the
           Parents
           is
           in
           many
           cases
           reputatively
           the
           will
           of
           the
           child
           ,
           and
           children
           receive
           good
           ,
           or
           are
           deprived
           of
           it
           (
           and
           oft-times
           penally
           )
           ,
           for
           the
           Parents
           acts
           .
        
         
           Obj.
           3.
           
           No
           righteous
           Judges
           do
           punish
           the
           children
           for
           the
           Parents
           sin
           .
        
         
           Answ
           .
           1.
           
           It
           is
           not
           for
           the
           Parents
           only
           imputed
           ,
           but
           their
           own
           contracted
           ,
           that
           God
           doth
           punish
           them
           .
           And
           he
           takes
           that
           cognisance
           of
           the
           heart
           that
           man
           doth
           not
           .
           2.
           
           And
           he
           is
           more
           holy
           and
           just
           than
           man.
           3.
           
           And
           yet
           all
           Common-wealths
           are
           directed
           by
           the
           light
           of
           nature
           ,
           to
           punish
           infants
           for
           their
           Parents
           sins
           ,
           as
           naturally
           participant
           .
           The
           Laws
           do
           threaten
           the
           posterity
           of
           many
           offenders
           ,
           for
           the
           Parents
           sins
           ;
           and
           Judges
           sentence
           them
           accordingly
           .
           As
           that
           Traytors
           ,
           or
           some
           other
           most
           odious
           offenders
           ,
           shall
           be
           deprived
           of
           their
           honours
           and
           estates
           ,
           and
           their
           children
           after
           them
           for
           
           ever
           .
           It
           cannot
           be
           said
           here
           that
           this
           is
           but
           an
           affliction
           to
           the
           posterity
           ,
           and
           not
           a
           penalty
           ;
           or
           that
           it
           is
           a
           meer
           consequent
           of
           the
           Parents
           sin
           ,
           and
           not
           the
           effect
           :
           for
           it
           is
           expressed
           in
           the
           Law
           ,
           and
           Judgment
           ;
           and
           is
           
             malum
             naturale
             propter
             malum
             civile
             vel
             morale
          
           ;
           and
           it
           's
           on
           a
           subject
           :
           And
           it
           's
           a
           privation
           of
           the
           good
           that
           he
           should
           else
           have
           possessed
           ;
           and
           many
           positive
           evils
           of
           mind
           and
           body
           (
           care
           ,
           sorrow
           ,
           want
           ,
           labour
           ,
           &c.
           )
           follow
           thereupon
           .
        
         
           Obj.
           4.
           
           But
           God
           hath
           told
           us
           ,
           that
           the
           soul
           that
           sinneth
           shall
           die
           ;
           and
           the
           child
           shall
           not
           die
           for
           the
           Parents
           sins
           .
        
         
           Answ
           .
           1.
           go
           .
           it
           followeth
           that
           children
           that
           do
           die
           ,
           have
           sin
           of
           their
           own
           .
           2.
           
           The
           text
           plainly
           speaketh
           of
           those
           children
           ,
           that
           see
           the
           evil
           of
           their
           Parents
           sins
           ,
           and
           do
           not
           after
           them
           ,
           but
           renounce
           them
           ,
           and
           live
           in
           righteousness
           themselves
           :
           which
           is
           nothing
           to
           the
           present
           case
           .
        
         
           Obj.
           5.
           
           It
           seems
           to
           make
           God
           the
           Author
           of
           sin
           ,
           when
           he
           will
           cause
           us
           to
           be
           born
           of
           sinful
           Parents
           ,
           and
           infuse
           a
           soul
           into
           sinful
           flesh
           ,
           when
           we
           cannot
           help
           it
           .
        
         
           Answ
           .
           1.
           
           I
           have
           proved
           that
           it
           is
           the
           denial
           of
           original
           sin
           ,
           that
           makes
           God
           the
           Author
           of
           sin
           ,
           resolving
           it
           into
           his
           workmanship
           ,
           or
           denial
           of
           sufficient
           or
           necessary
           grace
           ,
           so
           that
           no
           man
           in
           the
           World
           avoideth
           
           sin
           .
           2.
           
           But
           the
           true
           doctrine
           of
           original
           sin
           ,
           doth
           manifest
           that
           it
           is
           not
           of
           God
           ,
           as
           I
           have
           shewed
           .
           God
           as
           Creator
           setled
           the
           nature
           of
           his
           creatures
           ,
           and
           the
           course
           of
           propagating
           them
           ,
           before
           man
           sinn'd
           :
           and
           he
           was
           no
           ways
           bound
           to
           change
           the
           course
           of
           nature
           ,
           when
           man
           had
           corrupted
           it
           ,
           to
           prevent
           our
           being
           born
           sinners
           .
           Though
           we
           know
           not
           fully
           the
           manner
           of
           God's
           concourse
           in
           our
           generation
           ,
           and
           how
           he
           causeth
           souls
           ;
           yet
           we
           are
           sure
           it
           is
           according
           to
           the
           first
           established
           course
           of
           nature
           ,
           appointed
           in
           the
           creation
           ,
           as
           much
           as
           the
           generation
           of
           any
           other
           creature
           is
           :
           and
           that
           's
           enough
           .
        
         
           God
           was
           not
           the
           cause
           of
           
           Adam's
           transgression
           ;
           and
           his
           Law
           of
           propagation
           went
           before
           it
           :
           and
           his
           concourse
           with
           the
           Parents
           maketh
           him
           no
           more
           the
           cause
           ,
           than
           the
           Sun
           is
           of
           the
           poison
           of
           a
           toad
           .
        
         
           Obj.
           6.
           
           But
           it
           seemeth
           cruelty
           to
           damn
           infants
           for
           that
           which
           they
           could
           not
           help
           .
        
         
           Answ
           .
           The
           deniers
           of
           Original
           sin
           do
           much
           more
           impute
           cruelty
           to
           God
           ,
           as
           I
           shall
           prove
           .
           For
           ,
           1.
           
           They
           confess
           as
           much
           of
           the
           misery
           and
           sufferings
           of
           infants
           ,
           as
           we
           assert
           .
           2.
           
           And
           they
           maintain
           that
           God
           inflicts
           all
           this
           without
           the
           least
           desert
           of
           theirs
           .
           For
           the
           first
           ,
           they
           confess
           that
           infants
           die
           :
           and
           they
           confess
           that
           God
           is
           not
           obliged
           to
           revive
           them
           ;
           and
           that
           without
           
           Christ
           they
           should
           have
           no
           part
           in
           glory
           .
           If
           God
           may
           annihilate
           them
           ,
           or
           deny
           them
           an
           immortal
           life
           ,
           they
           cannot
           deny
           but
           he
           may
           cause
           their
           souls
           to
           live
           ,
           and
           their
           bodies
           to
           revive
           ,
           if
           he
           please
           :
           and
           if
           so
           ,
           that
           he
           may
           inflict
           as
           much
           positive
           pain
           as
           shall
           be
           proportioned
           to
           the
           evil
           of
           annihilation
           .
           And
           it
           is
           a
           great
           deal
           of
           suffering
           that
           man
           would
           choose
           to
           prevent
           annihilation
           .
           They
           confess
           that
           God
           may
           make
           them
           to
           be
           toads
           ,
           (
           when
           such
           creatures
           are
           what
           they
           are
           without
           sin
           )
           :
           and
           so
           continue
           them
           for
           ever
           .
           And
           who
           would
           not
           endure
           much
           misery
           as
           a
           man
           ,
           rather
           than
           be
           a
           toad
           or
           serpent
           ?
           They
           confess
           that
           infants
           have
           immortal
           souls
           ,
           (
           at
           least
           capable
           of
           immortality
           )
           ,
           and
           that
           God
           is
           no
           ways
           bound
           to
           annihilate
           them
           ,
           and
           that
           he
           may
           shut
           them
           out
           of
           happiness
           ;
           which
           is
           half
           damnation
           ,
           and
           that
           in
           equality
           with
           the
           worst
           ,
           (
           it
           being
           the
           same
           Heaven
           that
           all
           men
           lose
           )
           :
           and
           if
           they
           are
           rational
           creatures
           ,
           they
           must
           needs
           have
           the
           torment
           of
           positive
           grief
           in
           the
           despairing
           apprehension
           of
           their
           loss
           .
           And
           for
           our
           parts
           ,
           we
           presume
           not
           to
           be
           so
           far
           acquainted
           with
           the
           secret
           judgments
           of
           the
           Lord
           ,
           as
           to
           determine
           whether
           infants
           shall
           have
           a
           greater
           degree
           of
           misery
           in
           their
           damnation
           ,
           than
           all
           this
           which
           the
           adversaries
           grant
           .
           So
           that
           we
           differ
           not
           about
           the
           degree
           of
           suffering
           .
        
         
         
           2.
           
           And
           then
           for
           the
           cause
           of
           it
           ,
           there
           's
           the
           difference
           .
           We
           say
           that
           God
           inflicteth
           not
           all
           this
           but
           for
           
             their
             own
             desert
             by
             original
             sin
             :
          
           And
           our
           Adversaries
           say
           ,
           that
           he
           doth
           it
           without
           the
           
             least
             fault
             or
             desert
          
           of
           theirs
           .
           And
           then
           I
           would
           know
           whether
           there
           be
           any
           reason
           why
           God
           doth
           all
           this
           against
           infants
           ,
           but
           because
           
             he
             will
             do
             it
          
           ?
           If
           man
           had
           never
           sinned
           ,
           he
           might
           have
           done
           it
           according
           to
           them
           .
           If
           it
           be
           said
           ,
           that
           he
           punisheth
           the
           Parents
           in
           the
           children
           :
           I
           answer
           ,
           1.
           
           What
           punishment
           to
           Parents
           is
           the
           everlasting
           loss
           or
           suffering
           of
           the
           children
           ?
           2.
           
           Or
           what
           punishment
           is
           the
           present
           death
           of
           children
           ,
           to
           harlots
           and
           unnatural
           persons
           ,
           that
           desire
           to
           be
           rid
           of
           them
           ?
           3.
           
           And
           how
           can
           he
           cause
           the
           subjects
           of
           his
           Kingdom
           to
           suffer
           so
           much
           without
           their
           own
           desert
           ?
           4.
           
           And
           if
           their
           natural
           interest
           make
           them
           not
           in
           some
           measure
           partakers
           of
           their
           Parents
           sin
           ,
           what
           reason
           ,
           why
           they
           any
           more
           than
           other
           creatures
           ,
           should
           be
           chosen
           to
           the
           suffering
           ?
        
         
           And
           here
           I
           would
           propound
           this
           question
           :
           What
           if
           God
           had
           left
           it
           in
           the
           beginning
           to
           
           Adam's
           free
           will
           ,
           whether
           he
           would
           beget
           a
           man
           ,
           or
           a
           toad
           ,
           or
           a
           serpent
           ?
           Would
           you
           have
           thought
           this
           a
           cruelty
           ,
           or
           injustice
           ?
           Why
           might
           not
           God
           leave
           such
           a
           thing
           to
           his
           free
           will
           ,
           as
           well
           as
           his
           own
           
           salvation
           or
           damnation
           ?
           And
           if
           he
           might
           leave
           it
           to
           a
           serpent
           necessarily
           to
           beget
           a
           serpent
           ,
           why
           might
           he
           not
           leave
           it
           to
           the
           will
           of
           man
           to
           do
           it
           freely
           ?
           And
           if
           man
           had
           chosen
           such
           a
           generation
           ,
           could
           his
           off-spring
           (
           if
           capable
           )
           have
           charged
           God
           with
           cruelty
           ?
           And
           if
           not
           ,
           (
           as
           nothing
           surer
           )
           why
           might
           not
           God
           leave
           it
           to
           the
           will
           of
           man
           to
           remain
           righteous
           ,
           and
           beget
           a
           righteous
           seed
           ;
           or
           to
           fall
           ,
           and
           beget
           such
           as
           himself
           ?
        
         
           Obj.
           7.
           
           But
           the
           pains
           of
           hell
           consist
           in
           the
           torments
           of
           conscience
           :
           and
           the
           conscience
           of
           an
           infant
           will
           not
           torment
           him
           for
           that
           which
           he
           could
           not
           help
           .
        
         
           Answ
           .
           1.
           
           It
           is
           past
           our
           reach
           here
           to
           understand
           fully
           the
           nature
           of
           hell
           torments
           .
           2.
           
           The
           loss
           of
           Heaven
           is
           the
           greatest
           part
           of
           the
           misery
           .
           3.
           
           The
           sense
           of
           that
           loss
           will
           be
           no
           small
           positive
           misery
           .
           4.
           
           And
           all
           this
           (
           which
           the
           adversaries
           grant
           )
           will
           be
           confessed
           due
           for
           original
           pravity
           ,
           and
           because
           they
           are
           the
           seed
           of
           sinners
           .
        
         
           Obj.
           8.
           
           No
           Law
           forbiddeth
           us
           to
           be
           the
           seed
           of
           Adam
           ,
           or
           to
           draw
           corruption
           from
           our
           Parents
           .
        
         
           Answ
           .
           The
           Law
           forbad
           Adam
           ,
           in
           whom
           we
           were
           ,
           to
           sin
           ;
           and
           it
           requireth
           perfection
           of
           acts
           and
           habits
           ,
           and
           condemneth
           sinful
           habits
           as
           well
           as
           sinful
           acts
           :
           and
           go
           .
           we
           are
           violaters
           of
           that
           Law.
           
        
         
         
           Obj.
           9.
           
           If
           Original
           sin
           were
           derived
           from
           Adam
           to
           us
           ,
           it
           would
           have
           been
           in
           the
           humane
           nature
           of
           Christ
           ;
           at
           least
           
           Adam's
           act
           would
           have
           been
           imputed
           to
           him
           ,
           as
           being
           really
           the
           son
           of
           man.
           
        
         
           Answ
           .
           The
           relation
           and
           corruption
           go
           together
           ;
           and
           both
           of
           them
           belong
           to
           them
           that
           derived
           their
           natures
           only
           from
           Adam
           ,
           according
           to
           the
           way
           of
           natural
           generation
           .
           But
           Christ
           was
           conceived
           by
           the
           Holy
           Ghost
           ,
           who
           by
           sanctifying
           the
           substance
           of
           the
           Virgin
           ,
           of
           which
           he
           had
           his
           humane
           nature
           ,
           and
           by
           the
           miraculous
           way
           of
           procreation
           ,
           prevented
           the
           derivation
           of
           guilt
           or
           sin
           .
        
         
           Obj.
           10.
           
           
             Christ
             saith
          
           ,
           except
           we
           become
           as
           little
           children
           we
           shall
           not
           enter
           into
           Heaven
           .
        
         
           Answ
           .
           He
           speaks
           not
           of
           their
           innocency
           ,
           but
           of
           their
           beginning
           the
           World
           ,
           and
           their
           lowliness
           :
           except
           we
           be
           little
           in
           our
           eyes
           ,
           and
           begin
           the
           World
           a-new
           by
           conversion
           ,
           we
           cannot
           enter
           into
           his
           Kingdom
           .
           But
           this
           denieth
           not
           ,
           but
           that
           infants
           may
           have
           corruption
           that
           unfits
           them
           for
           his
           Kingdom
           ,
           as
           you
           confess
           .
        
         
           Obj.
           11.
           1
           
           Cor.
           7.
           14.
           
           The
           children
           of
           believers
           are
           holy
           .
        
         
           Answ
           .
           1.
           
           But
           not
           by
           nature
           ,
           but
           by
           grace
           ,
           and
           the
           faithful's
           interest
           in
           the
           covenant
           
           and
           dedication
           of
           them
           to
           Christ
           in
           Baptism
           .
           2.
           
           They
           had
           no
           need
           of
           this
           hallowing
           ,
           if
           they
           had
           not
           naturally
           some
           corruption
           .
           And
           ,
           3.
           
           The
           children
           of
           unbelievers
           are
           still
           unclean
           .
           4.
           
           And
           the
           children
           of
           the
           faithful
           are
           not
           perfectly
           holy
           :
           for
           then
           they
           should
           be
           better
           than
           the
           Parents
           .
        
         
           Obj.
           12.
           
           By
           the
           same
           reason
           you
           may
           say
           that
           we
           are
           guilty
           of
           our
           immediate
           Parents
           sins
           :
           for
           we
           were
           in
           them
           more
           immediately
           than
           in
           Adam
           .
        
         
           Answ
           .
           We
           have
           the
           same
           natural
           interest
           in
           our
           nearest
           Parents
           sin
           ,
           and
           some
           participation
           ;
           which
           we
           must
           lament
           ,
           and
           not
           excuse
           .
           But
           of
           that
           I
           have
           spoken
           by
           it self
           .
        
         
           The
           chief
           objections
           here
           omitted
           ,
           I
           answered
           before
           ,
           (
           from
           
           Adam's
           ,
           or
           our
           nearer
           Parents
           being
           themselves
           forgiven
           ,
           and
           so
           having
           no
           guilt
           to
           derive
           to
           us
           ;
           and
           their
           being
           sanctified
           ;
           and
           from
           the
           creation
           of
           the
           soul
           ,
           &c.
           )
           and
           go
           .
           shall
           not
           again
           repeat
           the
           answers
           to
           them
           .
           It
           better
           beseems
           us
           to
           confess
           our
           sin
           and
           misery
           ,
           and
           value
           the
           remedy
           ,
           than
           to
           tell
           Christ
           that
           we
           will
           not
           so
           much
           as
           pray
           for
           the
           pardon
           of
           Original
           sin
           ,
           nor
           be
           beholden
           to
           him
           to
           forgive
           it
           ,
           nor
           to
           his
           spirit
           to
           cure
           it
           :
           which
           yet
           is
           really
           the
           thoughts
           of
           them
           that
           think
           they
           have
           no
           such
           thing
           .
        
         
         
           Among
           others
           ,
           read
           
             Philip
             Mornay
          
           Lord
           
             du
             Plessis
          
           ,
           in
           his
           Verity
           of
           Christian
           Religion
           ,
           in
           the
           Chapters
           of
           Original
           sin
           .
           The
           vanity
           of
           Dr.
           
           Taylor
           's
           opposition
           may
           be
           easily
           seen
           ,
           by
           what
           is
           said
           ;
           
             his
             begging
             the
             question
             about
             the
             supernaturality
             of
             holiness
             to
          
           Adam
           ;
           
             his
             frequent
             mistakes
             ,
             and
             self-contradiction
             .
          
        
      
       
         
         
           Whether
           Posterity
           be
           guilty
           of
           Death
           ,
           by
           reason
           of
           the
           Actual
           sins
           of
           their
           immediate
           Parents
           ?
        
         
           AS
           little
           as
           is
           said
           by
           Divines
           on
           this
           Question
           ,
           it
           is
           no
           over-curious
           ,
           or
           needless
           unprofitable
           subject
           ;
           but
           very
           weighty
           ,
           and
           needful
           to
           be
           understood
           by
           all
           Christians
           ,
           that
           can
           reach
           to
           the
           understanding
           of
           it
           .
           For
           as
           it
           is
           useful
           for
           the
           opening
           of
           the
           cause
           and
           nature
           of
           Original
           guilt
           ,
           so
           ,
           if
           it
           should
           prove
           true
           that
           we
           are
           guilty
           by
           the
           sins
           of
           our
           immediate
           Parents
           ,
           it
           would
           be
           necessary
           that
           we
           know
           it
           ,
           for
           our
           due
           humiliation
           ,
           and
           that
           we
           may
           in
           penitent
           confessions
           and
           deprecations
           prevail
           with
           God
           for
           the
           pardon
           thereof
           :
           As
           it
           is
           thought
           a
           dangerous
           thing
           to
           deny
           original
           sin
           ,
           because
           they
           that
           so
           do
           ,
           will
           not
           be
           humbled
           under
           it
           ,
           and
           sensible
           of
           their
           misery
           by
           it
           ,
           nor
           of
           the
           necessity
           of
           God's
           mercy
           ,
           or
           Christ's
           blood
           for
           the
           pardon
           of
           it
           ,
           nor
           will
           apply
           themselves
           to
           God
           by
           Christ
           in
           Faith
           ,
           Confession
           ,
           and
           Prayer
           for
           pardon
           ,
           
           and
           consequently
           are
           in
           danger
           of
           missing
           of
           pardon
           :
           so
           in
           the
           present
           case
           ,
           the
           same
           reasons
           will
           prove
           it
           as
           well
           dangerous
           to
           deny
           our
           guilt
           of
           our
           Parents
           sins
           ,
           if
           indeed
           we
           are
           so
           guilty
           .
           Which
           that
           we
           may
           enquire
           into
           ,
           after
           a
           very
           brief
           explication
           of
           the
           terms
           of
           the
           Question
           ,
           I
           shall
           lay
           down
           a
           few
           necessary
           distinctions
           ,
           and
           then
           assert
           what
           I
           judge
           to
           be
           the
           truth
           in
           certain
           Propositions
           ,
           and
           prove
           such
           of
           them
           as
           most
           require
           proof
           .
        
         
           1.
           
           By
           [
           immediate
           Parents
           ]
           ,
           we
           mean
           those
           that
           personally
           beget
           :
           By
           [
           Posterity
           ]
           ,
           we
           mean
           their
           children
           so
           begotten
           .
           By
           Reason
           of
           [
           Actual
           sin
           ]
           ,
           we
           mean
           ,
           by
           the
           Merit
           of
           those
           sins
           which
           our
           Parents
           themselves
           committed
           ;
           or
           by
           a
           resultancy
           from
           such
           sin
           compared
           with
           the
           rule
           .
           By
           guilt
           ,
           we
           mean
           obligation
           to
           punishment
           ,
           or
           duness
           of
           punishment
           .
           By
           death
           ,
           we
           mean
           the
           destruction
           ,
           or
           final
           misery
           of
           the
           creature
           ;
           either
           death
           temporal
           ,
           or
           eternal
           .
        
         
           We
           must
           here
           distinguish
           ,
           1.
           
           Between
           the
           seminal
           ,
           causal
           ,
           potential
           ,
           and
           virtual
           being
           which
           we
           have
           in
           our
           Parents
           ,
           and
           the
           personal
           existence
           that
           we
           have
           in
           our selves
           .
           2.
           
           Between
           the
           guilt
           which
           immediately
           resulteth
           from
           actual
           sin
           ,
           and
           the
           guilt
           which
           riseth
           but
           mediately
           from
           it
           ,
           viz.
           by
           the
           means
           of
           some
           intervening
           corruption
           of
           
           our
           own
           .
           3.
           
           Between
           the
           sins
           of
           Parents
           while
           we
           are
           seminally
           in
           them
           ,
           and
           their
           sins
           after
           our
           birth
           :
           either
           ,
           1.
           in
           our
           infancy
           ,
           or
           2.
           in
           our
           riper
           age
           .
           4.
           
           Between
           guilt
           of
           fault
           ,
           and
           guilt
           of
           punishment
           .
           5.
           
           Between
           the
           aggravation
           of
           voluntariness
           actual
           ,
           and
           of
           voluntariness
           habitual
           ,
           or
           dispositive
           .
           6.
           
           Between
           plenary
           proper
           guilt
           ,
           and
           guilt
           so
           called
           by
           analogy
           of
           attribution
           ,
           and
           guilt
           so
           called
           equivocally
           .
           7.
           
           Between
           punishment
           univocally
           ,
           analogically
           ,
           or
           equivocally
           so
           called
           .
           8.
           
           Between
           obligation
           to
           the
           pain
           of
           loss
           ,
           and
           to
           the
           pain
           of
           sense
           .
           9.
           
           And
           between
           the
           meer
           sense
           of
           that
           loss
           ,
           and
           the
           sensible
           accusations
           of
           conscience
           for
           actual
           sin
           .
           10.
           
           Between
           the
           curable
           obligation
           of
           the
           Law
           of
           Nature
           ,
           or
           Works
           ,
           and
           the
           peremptory
           and
           remediless
           obligation
           of
           the
           Law
           of
           Grace
           .
        
         
           Though
           these
           distinctions
           reach
           further
           than
           to
           the
           terms
           of
           the
           Question
           ,
           yet
           are
           they
           all
           such
           as
           will
           be
           of
           necessary
           use
           in
           our
           determination
           .
        
         
           
             Prop.
             1.
          
           
           God
           doth
           not
           impute
           to
           us
           the
           sins
           either
           of
           our
           first
           or
           neerest
           Parents
           ,
           further
           than
           our
           true
           interest
           in
           such
           sins
           doth
           give
           sufficient
           ground
           for
           such
           imputation
           .
        
         
           As
           Dr.
           Twiss
           ,
           among
           others
           ,
           hath
           oft
           and
           well
           proved
           .
        
         
         
           
             Prop.
             2.
          
           
           God
           doth
           not
           esteem
           us
           to
           have
           
             personally
             committed
          
           the
           sins
           which
           our
           first
           or
           neerest
           progenitors
           did
           actually
           commit
           .
           For
           his
           judgment
           is
           true
           ;
           and
           therefore
           he
           judgeth
           of
           things
           as
           they
           are
           ;
           and
           therefore
           he
           judgeth
           us
           not
           to
           have
           done
           that
           personally
           ,
           which
           we
           did
           not
           do
           .
        
         
           
             Prop.
             3.
          
           
           God
           doth
           not
           by
           any
           Law
           oblige
           us
           to
           punishment
           ,
           as
           the
           
             personal
             committers
          
           of
           such
           sins
           ,
           which
           any
           progenitors
           of
           ours
           did
           commit
           ,
           and
           not
           we
           :
           and
           therefore
           we
           are
           not
           guilty
           of
           punishment
           on
           that
           account
           .
           He
           never
           made
           such
           a
           covenant
           with
           Adam
           ,
           or
           any
           since
           ,
           as
           some
           imagine
           ,
           wherein
           he
           declareth
           that
           he
           will
           judge
           the
           Posterity
           guilty
           of
           the
           Parents
           sin
           further
           than
           their
           true
           desert
           or
           interest
           in
           it
           ,
           meerly
           because
           God
           
             will
             so
             judge
          
           ,
           or
           because
           he
           will
           impute
           the
           sins
           of
           one
           to
           another
           ,
           without
           his
           desert
           :
           that
           were
           to
           make
           him
           the
           causer
           of
           such
           mens
           sins
           ,
           or
           rather
           to
           mistake
           ,
           and
           call
           that
           
             their
             sin
          
           which
           indeed
           is
           
             not
             so
          
           .
        
         
           
             Prop.
             4.
          
           
           It
           seems
           to
           me
           that
           in
           the
           
             same
             kind
          
           as
           we
           are
           guilty
           of
           
           Adam's
           
             actual
             sin
          
           ,
           we
           are
           also
           guilty
           of
           the
           sins
           of
           our
           
             neerest
             Parents
          
           ;
           allowing
           for
           some
           accidental
           differences
           ,
           and
           also
           our
           guilt
           having
           a
           remedy
           at
           hand
           ,
           which
           his
           had
           not
           that
           he
           knew
           of
           ,
           we
           being
           under
           a
           pardoning
           covenant
           .
           Because
           
           this
           proposition
           is
           not
           agreeable
           to
           the
           commonest
           opinion
           ,
           I
           shall
           speak
           to
           the
           proof
           of
           it
           ,
           and
           of
           some
           that
           are
           near
           to
           it
           ,
           anon
           towards
           the
           end
           .
        
         
           
             Prop.
             5.
          
           
           If
           it
           should
           prove
           true
           ,
           which
           some
           of
           the
           Reformed
           Divines
           maintain
           ,
           that
           original
           sin
           doth
           consist
           only
           in
           the
           
             real
             qualitative
             corruption
          
           of
           our
           nature
           ,
           and
           not
           directly
           in
           any
           
             imputation
             of
          
           Adam
           '
           
             s
             actual
             sin
          
           to
           us
           ;
           and
           that
           there
           is
           no
           such
           direct
           imputation
           of
           his
           sin
           to
           us
           ,
           but
           that
           it
           is
           only
           the
           cause
           of
           our
           proper
           Original
           sin
           ,
           and
           not
           our
           
             sin
             formally
          
           :
           then
           must
           it
           needs
           follow
           that
           the
           like
           must
           be
           said
           for
           the
           negative
           ,
           of
           the
           sins
           of
           our
           immediate
           Parents
           :
           for
           they
           can
           be
           no
           more
           our
           sins
           ,
           than
           
           Adam's
           was
           .
           If
           this
           opinion
           therefore
           stand
           good
           ,
           then
           our
           controversy
           is
           at
           an
           end
           ;
           and
           we
           are
           not
           guilty
           either
           of
           
           Adam's
           sin
           ,
           or
           of
           our
           next
           Parents
           ,
           nor
           of
           death
           for
           them
           .
           I
           will
           not
           presume
           to
           make
           my self
           judge
           between
           the
           Learned
           Divines
           that
           disagree
           upon
           this
           point
           :
           Camero
           and
           his
           followers
           go
           this
           way
           ,
           against
           the
           imputation
           of
           
           Adam's
           sin
           to
           us
           :
           of
           which
           see
           the
           sum
           of
           their
           Arguments
           in
           
             Jos
             .
             Placaeus
          
           his
           
             Disputat
             .
             de
             statu
             hominis
             lapsi
             ante
             Gratiam
             in
             lib.
             1.
             
             Thesium
             Salmuriens
             .
             pag.
             206
             ,
             207.
             
          
           And
           Chamier
           is
           not
           only
           of
           the
           same
           mind
           ,
           but
           confuteth
           the
           contrary
           among
           
           the
           Popish
           errors
           ,
           as
           you
           may
           see
           in
           
             Tom.
             3.
             lib.
             1.
             cap.
             7.
          
           against
           
             Pighius
             sect
             .
             20
             ,
             21.
          
           but
           specially
           throughout
           
             chap.
             8.
             contra
             Salmeronem
          
           .
           So
           also
           
             Peter
             Martyr
          
           on
           
             Rom.
             5.
          
           
           But
           yet
           the
           far
           greater
           number
           of
           our
           Writers
           go
           the
           other
           way
           ,
           and
           so
           do
           the
           Papists
           too
           .
        
         
           
             Prop.
             6.
          
           
           It
           seems
           not
           to
           be
           a
           guilt
           so
           plenary
           and
           perfect
           ,
           which
           we
           lie
           under
           for
           any
           Parents
           sin
           ,
           (
           if
           such
           a
           thing
           be
           proved
           )
           ,
           as
           that
           is
           which
           a
           man
           is
           under
           for
           his
           own
           personal
           sin
           .
           The
           difference
           will
           appear
           ,
           if
           we
           consider
           that
           it
           is
           not
           a
           punishment
           in
           so
           full
           and
           perfect
           a
           sense
           ,
           which
           we
           are
           obliged
           to
           :
           for
           the
           suffering
           is
           but
           the
           matter
           of
           the
           punishment
           ;
           its
           form
           lieth
           in
           the
           relation
           of
           that
           suffering
           to
           the
           fault
           :
           if
           the
           
             malum
             naturale
          
           be
           not
           
             propter
             malum
             morale
          
           ,
           it
           is
           not
           punishment
           :
           and
           the
           punishment
           is
           his
           in
           the
           fullest
           sense
           ,
           who
           suffereth
           for
           his
           own
           sin
           :
           now
           the
           sin
           of
           Adam
           ,
           or
           any
           Parent
           ,
           is
           not
           so
           fully
           our
           own
           as
           that
           is
           which
           we
           personally
           commit
           ;
           seeing
           as
           we
           were
           but
           seminally
           ,
           causally
           ,
           and
           potentially
           in
           our
           Parents
           ,
           and
           not
           by
           existence
           personally
           ;
           so
           it
           is
           not
           so
           much
           to
           be
           esteemed
           the
           son
           of
           a
           sinner
           ,
           as
           to
           be
           esteemed
           the
           actual
           sinner
           himself
           .
           So
           that
           it
           seems
           our
           guilt
           of
           ,
           and
           punishment
           for
           the
           actual
           sin
           of
           any
           Parent
           ,
           is
           so
           called
           by
           analogy
           of
           attribution
           
           as
           they
           speak
           ,
           (
           as
           Accidens
           is
           called
           
             Ens
             )
          
           ,
           being
           a
           more
           imperfect
           kind
           of
           guilt
           and
           punishment
           .
        
         
           
             Prop.
             7.
          
           
           It
           is
           past
           doubt
           that
           God
           may
           and
           doth
           punish
           Parents
           in
           their
           children
           :
           In
           which
           case
           the
           sufferings
           of
           the
           children
           are
           materially
           (
           though
           not
           as
           the
           next
           matter
           )
           the
           punishment
           of
           the
           Parent
           ;
           but
           the
           next
           matter
           is
           the
           Parents
           own
           suffering
           (
           real
           or
           reputative
           )
           in
           the
           suffering
           of
           his
           children
           :
           but
           this
           God
           doth
           not
           without
           respect
           to
           some
           concurrent
           guilt
           in
           the
           child
           ,
           unless
           as
           he
           will
           repair
           his
           hurt
           with
           a
           greater
           good
           .
        
         
           
             Prop.
             8.
          
           
           When
           the
           sufferings
           of
           a
           child
           are
           but
           the
           meer
           consequents
           of
           the
           Parents
           sin
           or
           punishment
           ,
           then
           are
           they
           no
           punishment
           themselves
           ,
           unless
           equivocally
           so
           called
           :
           but
           when
           they
           are
           intended
           by
           the
           Rector
           for
           the
           demonstration
           of
           justice
           for
           the
           Parents
           fault
           ,
           then
           it
           hath
           the
           nature
           of
           punishment
           ,
           though
           the
           child
           were
           imagined
           innocent
           .
           For
           example
           ;
           If
           a
           Traytor
           be
           sentenced
           to
           death
           ,
           and
           his
           estate
           forfeited
           to
           the
           Prince
           ,
           his
           Heirs
           will
           be
           deprived
           of
           all
           their
           hopes
           ,
           though
           the
           Judge
           never
           thought
           of
           them
           in
           his
           sentence
           ,
           because
           the
           Parent
           cannot
           convey
           to
           his
           posterity
           what
           he
           hath
           lost
           himself
           .
           And
           here
           the
           suffering
           of
           the
           Heirs
           is
           not
           formally
           a
           punishment
           ,
           
           but
           the
           meer
           consequent
           of
           a
           punishment
           .
           But
           if
           the
           Rector
           do
           ordain
           that
           the
           Heirs
           of
           a
           Traytor
           shall
           be
           desinherited
           ,
           and
           intend
           this
           as
           part
           of
           the
           penalty
           ,
           to
           deter
           others
           from
           Treason
           ,
           then
           it
           is
           not
           a
           meer
           consequent
           ,
           but
           a
           real
           punishment
           ,
           though
           the
           Heir
           be
           personally
           innocent
           .
        
         
           
             Prop.
             9.
          
           
           It
           seems
           to
           me
           that
           we
           are
           so
           far
           guilty
           both
           of
           
           Adam's
           sin
           ,
           and
           of
           our
           neerer
           Parents
           ,
           committed
           whilst
           we
           were
           seminally
           in
           them
           ,
           as
           that
           God
           may
           ,
           not
           only
           without
           injustice
           ,
           but
           also
           in
           positive
           execution
           of
           vindictive
           justice
           ,
           punish
           us
           with
           temporal
           death
           for
           such
           guilt
           ,
           though
           it
           be
           but
           a
           more
           imperfect
           kind
           of
           guilt
           and
           punishment
           .
        
         
           
             Prop.
             10.
          
           
           If
           this
           interest
           in
           our
           Parents
           sins
           deserve
           a
           temporal
           death
           ,
           then
           also
           an
           everlasting
           death
           .
           For
           when
           the
           creature
           hath
           lost
           his
           life
           by
           the
           stroke
           of
           justice
           ,
           God
           is
           not
           bound
           to
           restore
           it
           .
        
         
           
             Prop.
             11.
          
           
           It
           hence
           followeth
           that
           God
           may
           in
           justice
           deprive
           us
           of
           everlasting
           glory
           for
           such
           guilt
           ;
           which
           is
           one
           part
           of
           Hell
           ,
           viz.
           the
           
             poena
             damni
          
           :
           for
           the
           dead
           enjoy
           not
           glory
           .
        
         
           
             Prop.
             12.
          
           
           Hence
           also
           it
           followeth
           that
           God
           may
           justly
           ,
           for
           such
           guilt
           ,
           leave
           man
           under
           some
           penalty
           of
           sense
           too
           ,
           as
           well
           as
           of
           loss
           :
           1.
           
           Because
           he
           may
           ,
           if
           he
           please
           ,
           
           continue
           natural
           life
           to
           man
           ,
           when
           he
           depriveth
           him
           of
           glory
           ;
           (
           for
           he
           that
           may
           justly
           take
           away
           both
           ,
           may
           take
           away
           one
           only
           )
           :
           and
           then
           man
           being
           rational
           ,
           must
           needs
           have
           a
           sense
           of
           the
           greatness
           of
           his
           loss
           .
           2.
           
           And
           there
           is
           no
           man
           of
           reason
           ,
           but
           would
           rather
           choose
           a
           tolerable
           degree
           of
           pain
           for
           ever
           ,
           (
           as
           a
           less
           evil
           )
           than
           to
           be
           annihilated
           .
           And
           he
           that
           may
           inflict
           the
           greater
           ,
           may
           inflict
           the
           lesser
           .
        
         
           
             Prop.
             13.
          
           
           Those
           positive
           torments
           of
           conscience
           which
           follow
           the
           review
           of
           wilful
           actual
           sin
           ,
           and
           which
           men
           must
           suffer
           for
           such
           in
           Hell
           ,
           cannot
           be
           the
           punishment
           of
           our
           guilt
           either
           of
           
           Adam's
           or
           our
           neerest
           Parents
           actual
           sin
           .
           Because
           conscience
           hath
           no
           such
           matter
           to
           work
           upon
           ;
           it
           cannot
           charge
           us
           with
           choosing
           that
           evil
           by
           our
           own
           wills
           ;
           for
           so
           far
           this
           guilt
           was
           involuntary
           .
        
         
           
             Prop.
             14.
          
           
           God
           is
           the
           Rector
           of
           the
           Universe
           ,
           of
           Common-wealths
           ,
           Churches
           ,
           and
           Families
           ,
           as
           well
           as
           of
           individual
           persons
           ;
           and
           therefore
           he
           may
           punish
           the
           World
           as
           such
           ,
           and
           punish
           a
           Common-wealth
           as
           such
           for
           their
           sins
           ,
           or
           a
           sinful
           Church
           ,
           or
           a
           sinful
           Family
           :
           And
           so
           some
           individual
           persons
           ,
           not
           as
           such
           ,
           but
           as
           parts
           of
           the
           society
           ,
           may
           justly
           suffer
           the
           loss
           of
           those
           benefits
           ,
           which
           as
           members
           of
           that
           society
           they
           did
           possess
           ,
           
           though
           they
           committed
           not
           the
           sins
           for
           which
           the
           punishment
           is
           inflicted
           :
           In
           which
           case
           the
           nature
           of
           punishment
           is
           divided
           between
           the
           society
           ,
           and
           that
           individual
           sufferer
           .
           It
           is
           the
           
             Societies
             fundamentaliter
          
           ,
           because
           they
           are
           the
           sinners
           ;
           it
           is
           the
           
             sufferers
             Terminative
          
           ,
           because
           he
           beareth
           it
           :
           and
           true
           punishment
           it
           is
           ;
           for
           it
           is
           [
           suffering
           for
           sin
           ]
           ,
           though
           not
           for
           his
           personal
           sin
           .
           And
           thus
           a
           Child
           ,
           a
           Subject
           ,
           a
           Church-member
           may
           suffer
           for
           the
           sins
           of
           the
           Heads
           or
           Body
           of
           the
           Society
           .
           Nor
           can
           it
           well
           be
           said
           that
           this
           is
           but
           on
           occasion
           of
           their
           sin
           ,
           and
           not
           
             for
             it
          
           ,
           and
           so
           that
           it
           is
           but
           equivocally
           punishment
           ,
           and
           not
           truly
           so
           :
           for
           it
           is
           an
           evil
           of
           suffering
           for
           the
           evil
           of
           sin
           ,
           and
           inflicted
           for
           demonstration
           of
           justice
           on
           the
           whole
           ,
           and
           so
           on
           each
           part
           .
           Yea
           ,
           and
           it
           seems
           that
           positive
           punishments
           ,
           as
           well
           as
           losses
           ,
           may
           be
           inflicted
           on
           this
           account
           .
        
         
           
             Prop.
             15.
          
           
           Yet
           as
           God
           is
           Rector
           of
           each
           particular
           person
           as
           well
           as
           of
           societies
           ,
           so
           he
           dealeth
           justly
           with
           every
           person
           ,
           and
           therefore
           in
           punishing
           societies
           ,
           he
           still
           observeth
           his
           established
           Laws
           concerning
           individuals
           :
           and
           therefore
           he
           punisheth
           no
           person
           beyond
           his
           due
           :
           For
           ,
           1.
           it
           is
           supposed
           that
           a
           man
           who
           by
           consent
           is
           a
           member
           of
           any
           Society
           ,
           doth
           consent
           to
           bear
           or
           venture
           on
           the
           common
           inconveniencies
           and
           infelicity
           
           
           
           
           
           of
           that
           Society
           ,
           so
           that
           he
           may
           be
           partaker
           of
           the
           felicity
           and
           benefits
           of
           it
           :
           and
           where
           nature
           makes
           a
           man
           a
           member
           of
           a
           society
           ,
           it
           supplies
           the
           place
           of
           our
           personal
           consent
           .
           For
           in
           it self
           it
           is
           a
           necessary
           good
           to
           us
           to
           be
           in
           society
           with
           others
           ,
           seeing
           no
           man
           can
           live
           happily
           by
           himself
           ;
           and
           it
           is
           supposed
           in
           nature
           ,
           that
           no
           man
           will
           dissent
           from
           his
           own
           necessary
           good
           .
           It
           is
           therefore
           by
           their
           own
           consent
           fundamentally
           ,
           that
           such
           persons
           ,
           though
           innocent
           in
           themselves
           ,
           are
           made
           liable
           to
           punishment
           ;
           and
           therefore
           in
           all
           wars
           ,
           when
           the
           innocent
           do
           suffer
           with
           the
           guilty
           ,
           in
           the
           besieging
           of
           a
           City
           ,
           the
           punishing
           of
           a
           Country
           ,
           it
           is
           no
           injustice
           .
        
         
           Obj.
           But
           that
           is
           because
           men
           are
           not
           able
           to
           discern
           between
           the
           righteous
           and
           the
           guilty
           ,
           or
           to
           difference
           in
           the
           execution
           ,
           as
           God
           can
           do
           .
        
         
           Answ
           .
           It
           's
           true
           that
           God
           can
           do
           this
           ,
           and
           man
           cannot
           :
           but
           withal
           God
           doth
           not
           all
           that
           he
           can
           do
           .
           He
           ruleth
           the
           World
           by
           means
           in
           an
           established
           order
           ,
           and
           it
           is
           he
           that
           hath
           given
           men
           authority
           to
           rule
           under
           him
           :
           and
           therefore
           whatsoever
           punishment
           they
           righteously
           execute
           ,
           it
           is
           God
           that
           righteously
           doth
           it
           by
           them
           .
           So
           that
           as
           men
           do
           us
           no
           wrong
           in
           such
           cases
           ,
           so
           neither
           doth
           God.
           3.
           
           But
           yet
           God
           hath
           determined
           in
           
           his
           Laws
           ,
           that
           none
           shall
           bear
           the
           punishment
           of
           
             eternal
             damnation
          
           ,
           for
           the
           sins
           of
           a
           society
           ,
           but
           for
           his
           
             own
             sin
          
           :
           yea
           ,
           he
           hath
           resolved
           that
           all
           shall
           tend
           to
           the
           everlasting
           felicity
           of
           the
           innocent
           .
           4.
           
           It
           cannot
           be
           accounted
           any
           wrong
           to
           such
           ,
           when
           God
           will
           repair
           their
           hurt
           or
           loss
           with
           far
           greater
           advantages
           ,
           which
           he
           might
           have
           denied
           them
           .
           5.
           
           But
           yet
           for
           all
           this
           ,
           it
           is
           certain
           that
           
             de
             facto
          
           God
           doth
           not
           punish
           any
           man
           who
           is
           
             not
             guilty
          
           by
           
             personal
             sins
          
           ;
           for
           there
           is
           none
           such
           on
           earth
           to
           punish
           :
           but
           though
           God
           doth
           so
           sweetly
           ,
           and
           in
           perfect
           order
           carry
           on
           the
           work
           of
           Government
           ,
           that
           none
           shall
           have
           cause
           to
           complain
           of
           injustice
           ,
           and
           doth
           keep
           an
           harmonious
           consent
           between
           his
           more
           general
           and
           his
           particular
           punishing
           justice
           ,
           so
           punishing
           societies
           ,
           that
           he
           will
           make
           good
           all
           his
           promises
           to
           each
           individual
           :
           yet
           ,
           1.
           
           It
           seems
           to
           me
           that
           in
           one
           and
           the
           same
           penalty
           materially
           considered
           ,
           God
           may
           punish
           us
           both
           as
           
             individual
             persons
          
           for
           our
           
             own
             sin
          
           ,
           and
           as
           members
           of
           a
           Society
           for
           the
           sins
           of
           the
           Society
           ,
           which
           are
           no
           otherwise
           ours
           ,
           than
           by
           being
           
             such
             members
          
           of
           a
           sinful
           body
           ,
           and
           so
           being
           liable
           to
           the
           justice
           which
           that
           Body
           is
           liable
           to
           .
           2.
           
           And
           it
           seems
           to
           me
           ,
           that
           if
           we
           
             were
             supposed
          
           to
           be
           
             personally
             innocent
          
           ,
           yet
           God
           might
           in
           justice
           punish
           us
           with
           such
           a
           
           society
           ,
           so
           far
           as
           may
           stand
           with
           his
           Covenant
           to
           individuals
           :
           and
           that
           that
           Covenant
           doth
           not
           restrain
           him
           from
           inflicting
           the
           least
           penalty
           on
           us
           for
           any
           besides
           our
           own
           sins
           which
           we
           have
           personally
           committed
           :
           Though
           still
           even
           the
           guilt
           of
           that
           
             common
             sin
          
           ,
           is
           
             participative
             personally
             ours
          
           ,
           as
           we
           communicate
           in
           it
           by
           being
           members
           of
           the
           society
           :
           as
           the
           hand
           is
           guilty
           of
           the
           sin
           of
           the
           tongue
           ,
           because
           it
           is
           a
           member
           of
           the
           body
           that
           is
           guilty
           .
        
         
           Obj.
           There
           is
           no
           sin
           ,
           and
           so
           no
           punishment
           ,
           where
           there
           is
           no
           willingness
           .
        
         
           Answ
           .
           Here
           is
           a
           
             willingness
             fundamentally
          
           ,
           in
           that
           in
           hope
           of
           the
           good
           of
           the
           society
           ,
           and
           benefit
           from
           it
           ,
           we
           consent
           to
           share
           with
           them
           ,
           and
           speed
           as
           they
           ,
           though
           we
           consent
           not
           to
           the
           sin
           :
           so
           that
           the
           sin
           is
           reputatively
           ours
           ,
           
             so
             far
          
           as
           that
           we
           should
           be
           obliged
           to
           punishment
           by
           it
           ,
           though
           not
           in
           it self
           ,
           nor
           so
           as
           that
           we
           should
           be
           accounted
           the
           
             actual
             offenders
          
           .
           Even
           as
           
             our
             sins
          
           became
           Christ's
           by
           his
           
             voluntary
             sponsion
          
           ,
           so
           far
           as
           to
           
             bear
             the
             penalty
          
           ,
           but
           not
           so
           far
           as
           to
           be
           accounted
           the
           
             committer
             of
             them
          
           :
           so
           that
           his
           sufferings
           were
           truly
           punishments
           ,
           because
           for
           sin
           ,
           though
           not
           for
           his
           own
           ;
           yet
           not
           punishments
           in
           so
           full
           and
           strict
           a
           sense
           as
           ours
           that
           suffer
           for
           our
           own
           sins
           ;
           but
           by
           analogy
           of
           attribution
           ,
           or
           
             ob
             inaequalem
             generis
             
             attributionem
          
           :
           and
           such
           ,
           as
           it
           seems
           to
           me
           ,
           are
           those
           punishments
           which
           innocent
           persons
           suffer
           meerly
           for
           the
           sins
           of
           the
           Societies
           that
           they
           are
           members
           of
           .
        
         
           
             Prop.
             16.
          
           
           It
           is
           not
           a
           meer
           
             reputative
             interest
          
           ,
           (
           as
           the
           last
           described
           )
           ,
           but
           a
           
             natural
             interest
          
           which
           we
           have
           in
           the
           guilt
           of
           
           Adam's
           
             actual
             sin
          
           ,
           and
           so
           in
           the
           guilt
           of
           the
           actual
           sins
           of
           our
           neerer
           Parents
           ,
           as
           to
           meer
           desert
           :
           For
           our
           nature
           was
           in
           him
           :
           our
           persons
           ,
           though
           not
           existent
           ,
           were
           seminally
           in
           him
           ;
           we
           come
           not
           from
           Adam
           as
           our
           Creator
           ,
           that
           makes
           us
           of
           nothing
           ,
           nor
           as
           our
           Fabricator
           ,
           that
           makes
           us
           of
           an
           extrinsick
           pre-existent
           matter
           ;
           but
           as
           our
           Progenitor
           ,
           who
           deriveth
           a
           being
           to
           us
           by
           communication
           ,
           out
           of
           himself
           ;
           and
           therefore
           can
           give
           us
           
             no
             better
          
           than
           he
           
             had
             himself
          
           ,
           either
           qualitatively
           or
           relatively
           ;
           and
           therefore
           being
           a
           
             son
             of
             death
          
           ,
           he
           could
           not
           beget
           
             sons
             of
             life
          
           :
           being
           guilty
           ,
           he
           could
           not
           beget
           persons
           that
           are
           innocent
           ;
           nor
           bring
           a
           clean
           thing
           from
           himself
           ,
           who
           was
           unclean
           .
        
         
           
             Prop.
             17.
          
           
           This
           natural
           interest
           in
           the
           guilt
           of
           Progenitors
           ,
           is
           only
           from
           those
           sins
           which
           they
           committed
           while
           we
           were
           in
           their
           loins
           ,
           or
           seminally
           in
           them
           ,
           and
           not
           from
           any
           that
           they
           committed
           after
           we
           were
           born
           :
           but
           the
           reputative
           guilt
           which
           we
           have
           from
           the
           sins
           of
           societies
           (
           whereof
           we
           
           are
           naturally
           or
           electively
           members
           )
           may
           befall
           us
           as
           much
           (
           and
           rather
           )
           from
           the
           sins
           which
           they
           commit
           when
           we
           are
           at
           age
           ,
           and
           have
           the
           fullest
           use
           of
           reason
           ;
           therefore
           all
           men
           should
           be
           careful
           what
           society
           they
           voluntarily
           joyn
           themselves
           to
           ,
           or
           abide
           in
           ,
           and
           should
           diligently
           endeavour
           the
           reformation
           of
           such
           societies
           :
           and
           when
           they
           are
           falling
           into
           ruine
           past
           hope
           of
           recovery
           ,
           should
           foresee
           the
           fall
           ,
           and
           save
           themselves
           .
        
         
           
             Prop.
             18.
          
           
           It
           is
           both
           these
           sorts
           of
           guilt
           which
           adhere
           to
           us
           in
           our
           infancy
           from
           our
           Parents
           sins
           .
           1.
           
           The
           guilt
           which
           followeth
           our
           
             natural
             interest
          
           ,
           as
           we
           are
           seminally
           in
           them
           ,
           adhereth
           to
           us
           all
           ,
           as
           soon
           as
           we
           have
           our
           being
           .
           2.
           
           The
           other
           is
           varied
           according
           to
           the
           several
           societies
           that
           we
           are
           members
           of
           .
           1.
           
           As
           we
           are
           members
           of
           the
           great
           Common-wealth
           of
           the
           World
           ,
           whereof
           God
           is
           the
           Soveraign
           ,
           so
           we
           are
           guilty
           by
           reason
           of
           the
           sin
           which
           mankind
           in
           our
           first
           Parents
           committed
           in
           the
           beginning
           .
           For
           God
           dealt
           with
           Adam
           in
           his
           first
           Laws
           ,
           not
           only
           as
           an
           individual
           person
           ,
           but
           also
           as
           
             whole
             mankind
          
           ,
           he
           and
           his
           wife
           being
           then
           the
           
             whole
             World.
          
           And
           so
           as
           we
           are
           first
           guilty
           of
           death
           ,
           because
           of
           our
           
             natural
             interest
          
           in
           
           Adam's
           sin
           ,
           as
           being
           his
           Progeny
           ,
           so
           next
           we
           are
           also
           guilty
           by
           reason
           of
           this
           civil
           or
           
             reputative
             interest
          
           ,
           as
           being
           members
           
           of
           the
           sinful
           World
           ,
           or
           of
           sinful
           mankind
           :
           which
           later
           yet
           supposeth
           the
           former
           as
           its
           ground
           ,
           and
           doth
           not
           arise
           from
           any
           Covenant
           or
           Will
           of
           God
           to
           impute
           that
           to
           us
           which
           we
           were
           never
           guilty
           of
           ,
           by
           any
           
             natural
             interest
          
           of
           our
           own
           .
           Not
           that
           we
           
             were
             personally
             guilty
          
           before
           we
           were
           
             personally
             existent
          
           ;
           but
           that
           we
           were
           then
           
             seminally
             guilty
          
           as
           we
           had
           a
           
             seminal
             being
          
           in
           the
           nature
           and
           person
           of
           our
           Progenitors
           ;
           and
           when
           our
           persons
           from
           that
           seed
           do
           
             first
             exist
          
           ,
           they
           are
           
             guilty
             persons
          
           ,
           as
           soon
           as
           persons
           .
           And
           therefore
           when
           man
           had
           first
           sinned
           ,
           God
           ,
           that
           had
           given
           him
           a
           Law
           ,
           as
           being
           all
           mankind
           ,
           and
           the
           root
           of
           a
           Posterity
           in
           course
           of
           nature
           to
           spring
           from
           him
           ,
           did
           also
           in
           the
           same
           relation
           call
           him
           to
           judgment
           ,
           and
           sentence
           him
           for
           his
           sin
           ;
           and
           therefore
           passed
           such
           a
           sentence
           which
           we
           see
           by
           experience
           is
           executed
           on
           all
           mankind
           ;
           and
           as
           the
           individuals
           multiply
           from
           the
           first
           condemned
           root
           ,
           so
           doth
           the
           guilt
           and
           the
           sentenced
           punishment
           adhere
           to
           each
           individual
           .
           (
           And
           in
           the
           same
           relation
           was
           the
           promise
           of
           a
           Redeemer
           made
           to
           him
           .
           )
           As
           it
           was
           not
           Adam
           only
           ,
           but
           all
           mankind
           that
           is
           meant
           by
           God's
           sentence
           ,
           
             [
             Dust
             thou
             art
             ,
             and
             to
             dust
             thou
             shalt
             return
             ,
          
           &c.
           ]
           yet
           
             only
             Adam
          
           as
           then
           
             personally
             existent
          
           and
           condemned
           ,
           and
           all
           others
           as
           seminally
           
           in
           him
           ,
           and
           the
           sentence
           makes
           its
           first
           seizure
           on
           their
           persons
           when
           their
           persons
           shall
           
             first
             exist
          
           ,
           and
           not
           before
           ;
           Even
           so
           is
           it
           by
           the
           guilt
           ,
           as
           it
           is
           by
           the
           sentence
           :
           It
           was
           only
           
           Adam's
           person
           that
           was
           at
           
             first
             guilty
          
           ;
           but
           not
           only
           as
           a
           
             particular
             private
             person
          
           ,
           but
           as
           mankind
           ,
           and
           as
           the
           root
           of
           all
           that
           should
           succeed
           ;
           and
           therefore
           
             we
             were
             seminally
             guilty
          
           in
           him
           ,
           and
           
             are
             personally
             guilty
             from
             him
          
           ,
           when
           we
           first
           
             personally
             exist
          
           .
           2.
           
           And
           as
           we
           are
           thus
           guilty
           as
           members
           of
           
             sinful
             mankind
          
           ,
           so
           also
           as
           members
           of
           
             sinful
             Families
          
           ;
           and
           in
           that
           respect
           may
           for
           the
           sins
           of
           our
           
             neerest
             Parents
          
           ,
           lie
           under
           
             Family
             punishments
          
           .
           3.
           
           So
           are
           we
           also
           as
           members
           of
           
             wicked
             Common-wealths
          
           ,
           and
           particular
           subordinate
           Societies
           in
           those
           Common-wealths
           :
           And
           therefore
           it
           is
           so
           common
           for
           God
           to
           punish
           men
           for
           
             common
             abhominations
          
           ,
           and
           provoking
           enormities
           ,
           which
           yet
           themselves
           did
           not
           commit
           .
        
         
           4.
           
           The
           like
           may
           be
           said
           of
           heretical
           ,
           impure
           ,
           and
           scandalous
           Churches
           ,
           whose
           members
           become
           liable
           to
           Church-punishments
           ,
           as
           those
           aforesaid
           to
           Common-wealth-punishments
           .
        
         
           
             Prop.
             19.
          
           
           It
           is
           one
           thing
           to
           be
           so
           
             far
             guilty
          
           ,
           or
           to
           
             deserve
             punishment
          
           ,
           as
           that
           God
           may
           in
           the
           execution
           of
           vindictive
           justice
           ,
           lay
           it
           on
           us
           as
           our
           due
           ,
           (
           unless
           remedied
           )
           :
           and
           
           it
           's
           another
           thing
           to
           be
           so
           far
           guilty
           ,
           as
           that
           God
           must
           punish
           us
           ,
           or
           else
           be
           unjust
           ,
           or
           not
           attain
           the
           ends
           of
           right
           Government
           ,
           by
           ordinary
           means
           .
           It
           is
           the
           first
           guilt
           only
           which
           I
           say
           ariseth
           from
           the
           sins
           of
           our
           Parents
           to
           us
           :
           the
           second
           I
           neither
           affirm
           nor
           deny
           ,
           as
           not
           intending
           now
           to
           meddle
           with
           that
           Controversy
           .
        
         
           
             Prop.
             20.
          
           
           Though
           according
           to
           the
           strict
           rigor
           of
           the
           Law
           of
           nature
           or
           works
           ,
           considered
           alone
           ,
           God
           might
           ,
           for
           the
           sin
           of
           Adam
           ,
           or
           our
           neerer
           Parents
           ,
           adjudge
           us
           to
           everlasting
           death
           ,
           as
           our
           due
           ,
           because
           of
           our
           forementioned
           participation
           therein
           :
           yet
           hath
           he
           provided
           such
           a
           remedy
           in
           the
           Gospel
           ,
           that
           no
           man
           shall
           everlastingly
           perish
           for
           any
           such
           sin
           ,
           who
           is
           made
           partaker
           of
           that
           remedy
           .
           And
           therefore
           though
           the
           Gospel
           findeth
           men
           under
           such
           a
           guilt
           by
           nature
           ,
           yet
           doth
           it
           not
           bind
           it
           on
           them
           ,
           but
           free
           them
           from
           it
           ,
           if
           they
           be
           in
           Christ
           :
           therefore
           when
           God
           telleth
           men
           that
           if
           they
           repent
           and
           believe
           ,
           it
           is
           not
           their
           Fathers
           sins
           that
           shall
           damn
           them
           ,
           yet
           bids
           them
           take
           heed
           lest
           they
           perish
           by
           their
           own
           ,
           this
           doth
           not
           deny
           that
           we
           deserve
           death
           for
           
           Adam's
           ,
           or
           our
           other
           Parents
           sins
           ;
           but
           only
           that
           if
           we
           repent
           ,
           and
           be
           our selves
           evangelically
           righteous
           ,
           the
           deserved
           evil
           shall
           not
           befall
           us
           .
           The
           remedy
           supposeth
           ,
           and
           not
           denieth
           the
           malady
           .
        
         
         
           
             Prop.
             21.
          
           
           A
           further
           difference
           may
           yet
           appear
           between
           the
           guilt
           of
           
           Adam's
           first
           sin
           ,
           and
           our
           guilt
           of
           his
           following
           sins
           ,
           or
           the
           sins
           of
           our
           neerer
           Parents
           ;
           if
           we
           distinguish
           between
           the
           Fundamentum
           and
           the
           Terminus
           of
           guilt
           ,
           and
           then
           observe
           ,
           that
           the
           Terminus
           is
           but
           one
           and
           the
           same
           ,
           but
           the
           Foundation
           is
           divers
           .
           The
           punishment
           which
           we
           are
           guilty
           of
           ,
           or
           liable
           to
           ,
           by
           
           Adam's
           sin
           ,
           is
           the
           privation
           of
           our
           whole
           felicity
           .
           The
           new
           guilt
           of
           our
           neerer
           Parents
           sin
           ,
           or
           
           Adam's
           further
           sins
           ,
           yea
           ,
           or
           our
           own
           actual
           sin
           ,
           can
           bring
           no
           new
           punishment
           on
           us
           according
           to
           the
           covenant
           of
           Works
           ,
           (
           though
           according
           to
           the
           
             covenant
             of
             Grace
          
           ,
           which
           
             giveth
             new
             mercies
          
           ,
           whose
           privation
           we
           are
           capable
           of
           ,
           we
           may
           have
           
             new
             punishments
          
           ,
           which
           the
           
             first
             sin
          
           did
           not
           bring
           us
           under
           )
           .
           As
           to
           the
           pain
           of
           loss
           it
           is
           clear
           ;
           because
           when
           we
           have
           forfeited
           all
           ,
           we
           can
           forfeit
           no
           more
           :
           but
           by
           the
           first
           sin
           we
           forfeited
           all
           .
           But
           this
           is
           not
           because
           the
           sin
           in
           its
           own
           nature
           hath
           not
           the
           same
           demerit
           as
           the
           first
           :
           but
           because
           man
           is
           capable
           of
           no
           greater
           privation
           than
           he
           hath
           incurred
           already
           ;
           nor
           of
           any
           greater
           torment
           ,
           if
           the
           first
           sin
           deserved
           as
           much
           torment
           ,
           as
           mans
           nature
           was
           capable
           of
           .
           So
           that
           terminative
           here
           is
           no
           new
           super-added
           punishment
           ,
           according
           to
           the
           first
           Law.
           
           But
           yet
           none
           may
           hence
           conclude
           that
           here
           is
           no
           
             new
             guilt
          
           ;
           because
           it
           is
           another
           
             fundamentaliter
             &
             formaliter
          
           .
           For
           divers
           relations
           may
           have
           the
           same
           Terminus
           .
           We
           do
           by
           
             following
             sins
          
           incur
           a
           new
           and
           further
           obligation
           to
           the
           
             same
             penalty
          
           ;
           which
           would
           be
           to
           a
           greater
           penalty
           ,
           were
           we
           capable
           of
           it
           naturally
           .
           When
           a
           Felon
           is
           guilty
           of
           death
           on
           one
           crime
           ,
           yet
           twenty
           bills
           may
           be
           brought
           in
           against
           him
           ,
           which
           may
           charge
           him
           with
           a
           
             manifold
             guilt
          
           ,
           though
           but
           of
           
             one
             death
          
           .
           As
           a
           man
           may
           have
           a
           manifold
           right
           to
           one
           good
           thing
           which
           he
           possesseth
           ,
           and
           a
           right
           super-added
           to
           his
           first
           right
           ,
           (
           as
           God
           hath
           the
           right
           of
           Redemption
           to
           us
           ,
           super-added
           to
           the
           right
           of
           Creation
           )
           ;
           so
           may
           a
           sinner
           have
           super-added
           ,
           and
           manifold
           obligations
           to
           the
           same
           punishment
           .
           Yet
           here
           we
           see
           some
           difference
           between
           our
           first
           guilt
           of
           
           Adam's
           sin
           ,
           and
           all
           super-added
           guilt
           ;
           that
           the
           first
           having
           deprived
           us
           of
           all
           our
           felicity
           ,
           none
           that
           follows
           can
           deprive
           us
           of
           any
           more
           ,
           (
           except
           of
           the
           
             mercies
             new
             given
             us
          
           by
           the
           Gospel
           ,
           which
           the
           
             meer
             sins
             of
             Parents
          
           shall
           deprive
           no
           man
           of
           ,
           that
           
             disowneth
             them
             )
          
           .
        
         
           
             Prop.
             22.
          
           
           Though
           it
           be
           but
           an
           imperfect
           analogical
           guilt
           ,
           which
           the
           act
           of
           
           Adam's
           ,
           or
           other
           Parents
           sin
           doth
           directly
           and
           immediately
           leave
           upon
           us
           ;
           yet
           the
           corruption
           
           or
           pravity
           of
           our
           own
           nature
           ,
           inherent
           in
           each
           person
           ,
           which
           by
           
           Adam's
           sin
           was
           introduced
           ,
           doth
           bring
           on
           us
           a
           further
           guilt
           .
           And
           so
           mediately
           the
           said
           
             actual
             sin
          
           doth
           bring
           it
           .
           Which
           occasioneth
           so
           many
           Protestant
           Divines
           to
           place
           original
           sin
           (
           as
           ours
           )
           in
           this
           
             pravity
             alone
          
           .
        
         
           
             Prop.
             23.
          
           
           Though
           this
           
             natural
             depravedness
          
           may
           seem
           to
           infer
           a
           
             lesser
             guilt
          
           ,
           because
           it
           is
           not
           voluntary
           ,
           as
           our
           
             actual
             sins
          
           are
           :
           Yet
           ,
           1.
           we
           being
           
             seminally
             in
             him
          
           that
           voluntarily
           caused
           it
           ;
           and
           ,
           2.
           it
           being
           the
           
             habitual
             pravity
          
           of
           the
           will
           it self
           ,
           and
           so
           far
           voluntary
           ;
           and
           ,
           3.
           therefore
           containing
           virtually
           all
           future
           
             actual
             voluntary
             sins
          
           ;
           4.
           and
           being
           more
           contrary
           to
           God's
           holy
           nature
           and
           will
           ,
           than
           one
           
             single
             actual
             sin
          
           would
           be
           ;
           it
           hath
           therefore
           many
           aggravations
           instead
           of
           that
           one
           ,
           which
           it
           seemeth
           to
           have
           less
           of
           :
           And
           so
           must
           needs
           bring
           a
           true
           and
           proper
           obligation
           to
           punishment
           ,
           (
           till
           Christ
           dissolve
           it
           )
           ,
           as
           well
           as
           actual
           sins
           .
        
         
           
             Prop.
             24.
          
           
           It
           seems
           to
           me
           that
           the
           sins
           of
           neerer
           Parents
           may
           do
           much
           to
           the
           corrupting
           of
           our
           natures
           ,
           as
           well
           as
           the
           
             sin
             of
             Adam
          
           ;
           and
           to
           
             increase
             the
             pravity
          
           that
           from
           his
           
             only
             sin
          
           ,
           would
           have
           been
           upon
           them
           .
           Proved
           ,
           1.
           
           There
           is
           the
           same
           reason
           why
           the
           sins
           of
           immediate
           Parents
           should
           deprave
           the
           nature
           of
           Posterity
           ,
           as
           there
           is
           that
           
           Adam's
           sin
           should
           do
           it
           .
        
         
         
           Some
           Divines
           say
           that
           God
           
             took
             away
          
           his
           image
           from
           Adam
           :
           some
           that
           he
           
             took
             away
          
           his
           spirit
           ,
           and
           so
           the
           loss
           of
           his
           image
           followed
           :
           some
           that
           
           Adam's
           sin
           did
           it self
           destroy
           ,
           or
           blot
           out
           that
           image
           .
           As
           to
           the
           first
           ;
           I
           say
           ,
           1.
           
           It
           is
           not
           sound
           ;
           because
           it
           makes
           God
           the
           most
           proper
           immediate
           ,
           (
           if
           not
           the
           only
           true
           )
           efficient
           
             cause
             of
             sin
          
           ,
           and
           of
           the
           
             sinning
             sin
          
           ,
           which
           is
           the
           worst
           of
           sins
           :
           Also
           ,
           because
           there
           is
           no
           word
           of
           God
           that
           saith
           any
           such
           thing
           .
           2.
           
           If
           it
           were
           true
           ,
           the
           sin
           of
           Cain
           deserved
           the
           same
           ,
           as
           well
           as
           the
           sin
           of
           Adam
           .
        
         
           As
           to
           the
           second
           opinion
           ,
           I
           say
           ,
           1.
           
           It
           is
           yet
           undetermined
           
             (
             de
             nomine
          
           )
           among
           Divines
           ,
           whether
           it
           be
           not
           the
           Redeemer
           only
           that
           giveth
           the
           spirit
           ,
           and
           whether
           it
           can
           
             properly
             be
             said
          
           that
           God
           gave
           
             his
             spirit
          
           to
           Adam
           in
           innocency
           ?
           though
           I
           am
           for
           the
           affirmative
           .
           2.
           
           But
           suppose
           that
           there
           be
           some
           
             conserving
             aid
          
           which
           God
           did
           withdraw
           ,
           by
           what
           name
           soever
           it
           be
           called
           :
           yet
           thaat
           withdrawing
           was
           in
           order
           of
           nature
           consequential
           to
           mans
           sinning
           ,
           and
           not
           before
           it
           :
           and
           that
           sin
           it self
           did
           deprave
           the
           soul
           .
           3.
           
           The
           sin
           of
           Cain
           deserveth
           the
           like
           desertion
           as
           well
           as
           the
           sin
           of
           Adam
           :
           but
           man's
           nature
           is
           not
           now
           capable
           of
           it
           in
           the
           same
           sort
           as
           then
           it
           was
           ,
           because
           then
           we
           were
           innocent
           ,
           and
           had
           the
           perfect
           image
           of
           
           God
           upon
           us
           ,
           and
           were
           capable
           of
           losing
           it
           :
           but
           now
           we
           have
           lost
           it
           already
           ,
           our
           Parents
           sins
           can
           but
           
             remove
             us
             further
             from
             God
          
           ,
           and
           
             hinder
             our
             recovery
          
           .
        
         
           The
           third
           opinion
           seemeth
           most
           warrantable
           ,
           that
           
             Adam
             put
             away
          
           ,
           or
           blotted
           out
           God's
           image
           ,
           and
           so
           depraved
           his
           own
           soul
           :
           (
           for
           which
           see
           Capel
           of
           Tempt
           ,
           and
           
             Thes
             .
             Salmuriens
             .
             Vol.
             1.
             disp
             .
             de
             statu
             hominis
             lapsi
             ante
             gratiam
             ;
             sect
             .
             19
             ,
             20
             ,
             21.
             )
          
           But
           there
           is
           the
           same
           reason
           why
           
           Cain's
           sin
           should
           deprive
           his
           posterity
           of
           God's
           image
           ,
           save
           only
           that
           they
           had
           not
           the
           same
           to
           lose
           :
           for
           the
           destructive
           nature
           of
           the
           sin
           is
           the
           same
           ,
           and
           so
           is
           the
           merit
           .
           And
           though
           they
           have
           not
           that
           perfect
           image
           of
           God
           now
           to
           lose
           ,
           yet
           they
           have
           some
           remnants
           of
           moral
           virtue
           ,
           assisted
           by
           the
           light
           and
           law
           of
           nature
           ;
           and
           the
           nature
           of
           man
           is
           capable
           of
           being
           
             made
             worse
          
           than
           yet
           it
           is
           :
           And
           there
           is
           the
           same
           reason
           why
           
           Cain's
           sin
           may
           make
           it
           worse
           ,
           as
           there
           is
           why
           
           Adam's
           may
           make
           it
           bad
           .
        
         
           Man's
           fall
           was
           a
           change
           of
           his
           end
           :
           He
           first
           took
           God
           for
           his
           
             ultimate
             end
          
           ,
           and
           chief
           good
           :
           He
           was
           seduced
           to
           take
           him
           for
           one
           that
           
             envied
             his
             felicity
          
           ,
           and
           for
           a
           liar
           ,
           and
           to
           seek
           his
           felicity
           in
           the
           creature
           ,
           against
           the
           command
           of
           God.
           The
           ultimate
           end
           of
           man's
           actions
           being
           thus
           changed
           ,
           all
           moral
           
           good
           is
           so
           far
           perverted
           ;
           for
           all
           means
           and
           subordinate
           ends
           depend
           on
           it
           .
           And
           so
           the
           stream
           of
           mans
           actions
           are
           turned
           into
           a
           wrong
           channel
           ;
           the
           sensitive
           appetite
           is
           hereupon
           become
           the
           master-principle
           in
           the
           soul
           ,
           as
           ruling
           the
           rest
           .
           For
           ,
           as
           Placaeus
           saith
           ,
           
             ubi
             sup
             .
             Cujus
             facultatis
             finis
             proximus
             est
             hominis
             ultimus
             ,
             ea
             caeteris
             omnibus
             facultatibus
             ,
             tanquam
             architectonica
             ,
             imperat
             :
          
           that
           faculty
           whose
           neerest
           end
           is
           mans
           ultimate
           end
           ,
           doth
           rule
           all
           the
           other
           faculties
           ,
           as
           the
           master
           of
           the
           work
           .
           And
           thus
           man
           being
           turned
           finally
           to
           sensibles
           from
           God
           ,
           his
           nature
           is
           depraved
           ,
           and
           God's
           image
           defaced
           .
           Yet
           is
           not
           the
           soul
           removed
           to
           the
           utmost
           distance
           from
           God
           ;
           for
           then
           he
           should
           be
           as
           bad
           as
           the
           Devils
           ,
           and
           all
           men
           should
           be
           equally
           evil
           ;
           and
           the
           sensitive
           appetite
           would
           so
           uncontrouledly
           reign
           ,
           that
           man
           would
           be
           worse
           than
           bruitified
           ,
           his
           reason
           serving
           only
           to
           purvey
           for
           the
           flesh
           ,
           so
           that
           the
           light
           and
           law
           of
           nature
           would
           not
           restrain
           him
           ,
           nor
           any
           thoughts
           of
           a
           God
           ,
           and
           a
           life
           everlasting
           ,
           once
           stop
           him
           in
           his
           sin
           .
           Now
           it
           is
           apparent
           that
           there
           is
           the
           same
           natural
           (
           and
           meritorious
           )
           force
           in
           
           Cain's
           sin
           to
           turn
           his
           nature
           further
           from
           God
           ,
           as
           was
           in
           
           Adam's
           to
           turn
           it
           so
           far
           away
           :
           Or
           if
           man
           were
           at
           
             the
             worst
          
           ,
           yet
           his
           following
           sins
           have
           the
           same
           power
           to
           fix
           him
           in
           that
           misery
           ,
           as
           
           his
           first
           had
           to
           bring
           him
           into
           it
           .
           For
           they
           also
           are
           a
           wilful
           turning
           from
           God
           to
           the
           creature
           ,
           as
           well
           as
           the
           first
           .
        
         
           
             Arg.
             2.
          
           
           It
           is
           past
           all
           doubt
           that
           the
           sinners
           own
           personal
           nature
           is
           made
           worse
           by
           his
           
             own
             actual
             sin
          
           :
           experience
           proves
           it
           too
           fully
           :
           Scripture
           saith
           ,
           that
           
             they
             that
             have
             been
             accustomed
             to
             do
             evil
             ,
             can
             no
             more
             learn
             to
             do
             well
             ,
             than
             a
             Blackmoor
             can
             change
             his
             skin
             ,
             or
             a
             Leopard
             his
             spots
             .
          
           And
           there
           is
           no
           reason
           that
           I
           know
           of
           that
           can
           be
           given
           ,
           why
           a
           more
           corrupt
           Parent
           should
           not
           beget
           a
           child
           more
           corrupt
           ,
           and
           deliver
           him
           the
           sinful
           improvement
           of
           his
           pravity
           ,
           as
           well
           as
           that
           all
           sinful
           depraved
           Parents
           should
           beget
           depraved
           children
           :
           And
           though
           this
           controversy
           be
           mixed
           with
           the
           great
           difficulties
           about
           the
           propagation
           of
           the
           soul
           ,
           and
           the
           matter
           of
           its
           corruption
           ,
           yet
           which
           way
           soever
           those
           be
           determined
           ,
           it
           makes
           not
           against
           the
           thing
           that
           I
           assert
           .
           If
           the
           soul
           be
           
             ex
             traduce
          
           ,
           and
           so
           corrupted
           ,
           then
           the
           case
           is
           most
           easy
           .
           If
           man
           beget
           the
           sensitive
           soul
           corrupted
           ,
           and
           God
           do
           then
           promove
           that
           to
           the
           excellency
           of
           being
           a
           rational
           soul
           ,
           (
           as
           some
           think
           the
           material
           species
           of
           the
           phantasy
           is
           raised
           by
           the
           active
           intellect
           to
           be
           the
           intelligible
           immaterial
           species
           )
           ;
           still
           there
           is
           the
           same
           reason
           why
           the
           more
           corrupt
           Parent
           should
           propagate
           a
           soul
           more
           corrupt
           ,
           as
           that
           all
           
           should
           propagate
           a
           corrupt
           one
           .
           If
           the
           soul
           be
           depraved
           either
           by
           a
           taint
           from
           the
           body
           ,
           or
           by
           a
           willing
           accommodation
           of
           it self
           to
           the
           body
           ,
           through
           the
           force
           of
           the
           natural
           desire
           of
           union
           ,
           
             (
             de
             quo
             vide
             Placaeum
             ubi
             supra
             ,
             )
          
           as
           water
           to
           the
           shape
           of
           the
           vessel
           that
           it
           is
           put
           into
           :
           still
           the
           reason
           holds
           the
           same
           for
           the
           degree
           of
           corruption
           ,
           as
           for
           the
           thing
           it self
           .
           That
           God
           by
           way
           of
           penalty
           should
           create
           the
           soul
           
             sinful
             immediately
          
           ,
           seems
           plainly
           to
           make
           him
           the
           Author
           of
           sin
           :
           But
           if
           it
           were
           so
           ,
           yet
           there
           is
           the
           same
           reason
           of
           demerit
           ,
           to
           provoke
           him
           to
           create
           the
           soul
           of
           
           Cain's
           son
           yet
           more
           sinful
           ,
           as
           there
           is
           in
           
           Adam's
           to
           provoke
           him
           to
           create
           it
           sinful
           at
           all
           .
        
         
           
             Arg.
             3.
          
           
           Besides
           ,
           experience
           assureth
           us
           ,
           that
           all
           children
           bring
           not
           an
           equal
           degree
           of
           pravity
           into
           the
           World
           ,
           if
           we
           may
           judge
           by
           their
           first
           exercise
           of
           reason
           ,
           or
           use
           of
           passions
           .
           But
           if
           there
           were
           no
           difference
           made
           since
           ,
           it
           should
           seem
           that
           all
           should
           be
           corrupted
           alike
           ,
           (
           further
           than
           God
           cureth
           any
           ,
           and
           so
           maketh
           a
           difference
           .
           )
           We
           see
           also
           that
           many
           of
           the
           children
           of
           the
           most
           vicious
           people
           are
           more
           vicious
           than
           the
           ordinary
           sort
           of
           men
           are
           .
           We
           see
           also
           that
           some
           mens
           bodies
           being
           distempered
           by
           their
           vices
           ,
           they
           propagate
           those
           bodily
           distempers
           to
           their
           posterity
           ;
           which
           we
           evidently
           perceive
           
           do
           make
           a
           great
           alteration
           on
           the
           soul
           :
           from
           whence
           we
           see
           some
           persons
           very
           sottish
           and
           silly
           ,
           yea
           some
           ideots
           ,
           and
           some
           extreme
           talkative
           ,
           some
           extreme
           passionate
           ,
           some
           lustful
           ,
           some
           malicious
           ,
           some
           gluttonous
           ,
           some
           drunkards
           ,
           and
           this
           above
           the
           corrupt
           inclination
           which
           appeareth
           in
           the
           ordinary
           sort
           of
           men
           ;
           and
           plainly
           sed
           by
           the
           temper
           of
           the
           body
           .
        
         
           Obj.
           1.
           
           If
           our
           corruption
           were
           increased
           by
           the
           sins
           of
           immediate
           Parents
           ,
           then
           the
           World
           would
           grow
           worse
           and
           worse
           ,
           and
           we
           should
           have
           been
           Devils
           long
           before
           this
           age
           .
        
         
           
             Answ
             .
             1.
          
           
           Most
           Divines
           say
           that
           the
           first
           sin
           would
           have
           done
           all
           this
           ,
           if
           God
           in
           mercy
           had
           not
           prevented
           or
           remedied
           it
           .
           2.
           
           God
           still
           resolveth
           to
           keep
           the
           World
           in
           order
           under
           his
           Government
           ;
           and
           therefore
           restraineth
           corruption
           ,
           and
           will
           not
           suffer
           it
           to
           grow
           ,
           as
           according
           to
           its
           nature
           it
           would
           .
           3.
           
           This
           is
           one
           of
           the
           common
           benefits
           that
           the
           World
           receiveth
           by
           the
           grace
           of
           the
           Redeemer
           ,
           that
           they
           grow
           not
           as
           bad
           as
           else
           they
           would
           .
           4.
           
           For
           the
           sake
           of
           the
           Church
           God
           will
           restrain
           them
           .
        
         
           Obj.
           2.
           
           We
           see
           many
           of
           the
           worst
           men
           have
           good
           children
           .
        
         
           Answ
           .
           No
           mans
           corruptions
           do
           put
           his
           children
           into
           a
           remediless
           condition
           :
           and
           therefore
           God
           may
           sanctifie
           whom
           and
           
           when
           he
           pleaseth
           .
           So
           may
           he
           do
           also
           by
           the
           Parents
           themselves
           ,
           for
           all
           their
           sins
           ;
           and
           yet
           those
           sins
           do
           make
           them
           worse
           .
        
         
           Obj.
           3.
           
           Then
           you
           may
           say
           that
           Grace
           is
           propagated
           by
           generation
           from
           our
           immediate
           Parents
           ,
           as
           well
           as
           sin
           :
           and
           yet
           experience
           telleth
           us
           the
           contrary
           .
        
         
           
             Answ
             .
             1.
          
           
           This
           makes
           as
           much
           against
           the
           propagation
           of
           original
           corruption
           from
           Adam
           ,
           as
           from
           our
           neerer
           Parents
           .
           If
           it
           were
           of
           any
           force
           ,
           it
           would
           be
           against
           both
           .
           2.
           
           There
           is
           so
           great
           a
           difference
           between
           grace
           and
           sin
           ,
           that
           quite
           alters
           the
           case
           .
           For
           ,
           1.
           
           Grace
           is
           something
           extrinsecally
           adventitious
           ,
           and
           now
           (
           as
           to
           the
           cause
           of
           it
           ,
           and
           manner
           of
           working
           it
           )
           supernatural
           :
           but
           so
           is
           not
           sin
           .
           2.
           
           Grace
           is
           an
           adventitious
           perfecting
           quality
           :
           Sin
           is
           a
           defect
           ,
           (
           as
           it
           is
           in
           the
           rational
           faculties
           )
           .
           But
           defects
           are
           more
           easily
           propagated
           ,
           than
           adventitious
           qualities
           :
           for
           one
           requireth
           nothing
           thereto
           but
           a
           defective
           nature
           ;
           (
           for
           nothing
           can
           convey
           to
           another
           that
           which
           it
           hath
           not
           it self
           :
           )
           but
           the
           other
           requireth
           more
           than
           nature
           to
           its
           propagation
           .
           No
           acquired
           knowledge
           or
           skill
           in
           Languages
           ,
           Sciences
           ,
           Arts
           ,
           or
           Manufactures
           ,
           are
           propagated
           to
           posterity
           by
           nature
           :
           but
           the
           ignorance
           of
           these
           is
           natural
           .
           3.
           
           But
           above
           all
           ,
           it
           's
           considerable
           that
           original
           sin
           ,
           so
           far
           as
           it
           
           containeth
           a
           
             positive
             inclination
          
           ,
           seems
           to
           be
           radically
           in
           the
           inordination
           of
           the
           
             sensitive
             appetite
          
           ,
           raging
           against
           the
           rule
           of
           reason
           ,
           (
           though
           the
           rational
           faculty
           be
           corrupted
           too
           ,
           and
           gives
           up
           it self
           to
           the
           slavery
           of
           the
           sensitive
           ;
           yet
           the
           sensitive
           seems
           to
           be
           the
           root
           .
           )
           Now
           it
           is
           evident
           that
           nature
           doth
           much
           in
           propagation
           of
           the
           sensitive
           ,
           (
           or
           else
           man
           should
           do
           less
           in
           generation
           than
           a
           beast
           )
           .
           But
           Grace
           is
           radically
           subjected
           in
           the
           rational
           faculties
           ,
           (
           though
           by
           participation
           also
           it
           reach
           the
           sensitive
           :
           )
           and
           here
           nature
           doth
           less
           in
           propagation
           .
           We
           see
           by
           experience
           that
           a
           natural
           gentleness
           and
           calmness
           of
           the
           passions
           ,
           and
           such
           other
           lower
           common
           virtues
           as
           are
           subjected
           in
           the
           sensitive
           part
           ,
           are
           born
           with
           some
           men
           ;
           and
           from
           the
           temperament
           of
           the
           body
           ,
           one
           man
           is
           more
           mild
           ,
           patient
           ,
           temperate
           than
           another
           :
           but
           it
           is
           not
           so
           with
           the
           intellectual
           Perfections
           ,
           nor
           Christian
           Graces
           ,
           Faith
           ,
           Hope
           ,
           or
           Charity
           .
        
         
           
             I
             shall
             now
             proceed
             to
             prove
             so
             much
             of
             the
             affirmative
             ,
             as
             I
             have
             here
             owned
             more
             than
             is
             now
             held
             ,
          
           viz.
           That
           there
           ariseth
           to
           children
           from
           the
           sins
           of
           their
           neerest
           Parents
           ,
           such
           an
           imperfect
           guilt
           ,
           so
           called
           by
           analogie
           of
           attribution
           ,
           as
           that
           God
           may
           in
           vindictive
           justice
           inflict
           on
           them
           for
           the
           same
           ,
           the
           penalty
           
             (
             so
             called
             by
             the
             same
             analogy
             )
          
           both
           of
           temporal
           
           death
           ,
           and
           of
           eternal
           ,
           at
           least
           as
           to
           the
           penalty
           of
           loss
           ;
           supposing
           that
           it
           be
           not
           pardoned
           through
           Christ
           .
        
         
           And
           this
           I
           prove
           by
           these
           following
           Arguments
           .
        
         
           
             Arg.
             1.
          
           
           If
           we
           are
           guilty
           of
           
           Adam's
           first
           sin
           ,
           on
           that
           account
           ,
           because
           we
           were
           seminally
           in
           him
           ,
           and
           are
           
             propagated
             from
             him
          
           ,
           then
           are
           we
           guilty
           of
           our
           
             neerer
             Parents
             sins
          
           on
           the
           same
           account
           .
           But
           the
           antecedent
           is
           true
           :
           go
           .
           so
           is
           the
           consequent
           .
        
         
           Here
           I
           suppose
           it
           granted
           that
           
           Adam's
           first
           sin
           is
           imputed
           to
           us
           ,
           and
           we
           guilty
           of
           it
           :
           for
           I
           now
           deal
           not
           with
           those
           Divines
           that
           deny
           it
           ,
           but
           with
           those
           that
           maintain
           it
           :
        
         
           For
           as
           I
           said
           before
           ,
           if
           we
           are
           not
           guilty
           of
           
           Adam's
           sin
           ,
           then
           I
           must
           give
           up
           my
           cause
           ,
           and
           confess
           that
           we
           are
           not
           guilty
           of
           the
           sins
           of
           our
           neerer
           Parents
           .
           Supposing
           then
           the
           imputation
           of
           
           Adam's
           sin
           to
           us
           ,
           I
           must
           First
           prove
           that
           the
           reason
           of
           that
           imputation
           is
           ,
           because
           we
           are
           propagated
           from
           him
           ,
           and
           were
           seminally
           in
           him
           .
           2.
           
           That
           on
           the
           same
           reason
           ,
           we
           have
           the
           like
           guilt
           of
           neerer
           Parents
           sins
           .
        
         
           1.
           
           For
           the
           first
           ,
           I
           may
           safely
           premise
           this
           ,
           that
           as
           in
           all
           relations
           there
           must
           be
           a
           relate
           ,
           correlate
           and
           foundation
           ;
           and
           as
           to
           the
           disconformity
           of
           a
           crooked
           line
           from
           the
           rule
           ,
           there
           must
           be
           the
           crookedness
           of
           the
           
           line
           ,
           and
           the
           straightness
           of
           the
           rule
           ;
           and
           is
           the
           rule
           will
           not
           give
           you
           ground
           to
           denominate
           the
           
             line
             disconform
          
           or
           crooked
           ,
           unless
           it
           be
           truly
           so
           :
           even
           so
           there
           must
           be
           merit
           on
           mans
           part
           ,
           consisting
           in
           performance
           ,
           or
           some
           participation
           in
           the
           evil
           ,
           before
           the
           Law
           (
           which
           is
           the
           rule
           )
           will
           judge
           him
           guilty
           .
           The
           Law
           is
           first
           the
           rule
           of
           duty
           ,
           and
           then
           the
           rule
           of
           judgment
           .
           And
           it
           first
           shews
           them
           to
           be
           guilty
           of
           the
           
             sin
             (
             reos
             culpae
          
           )
           before
           it
           shew
           their
           
             obligation
             to
             punishment
             ,
             (
             reatum
             poenae
             .
             )
          
           This
           being
           so
           ,
           it
           seems
           clear
           that
           the
           doctrine
           (
           of
           too
           many
           )
           that
           lay
           the
           chief
           or
           
             only
             cause
          
           of
           man's
           guilt
           and
           punishment
           upon
           
             God's
             covenant
          
           ,
           is
           not
           sound
           .
           They
           say
           God
           made
           a
           covenant
           with
           Adam
           that
           he
           should
           stand
           or
           fall
           for
           all
           his
           posterity
           :
           that
           is
           ,
           as
           some
           expound
           it
           ,
           that
           his
           desert
           of
           life
           or
           death
           should
           be
           imputed
           theirs
           :
           and
           as
           others
           ;
           that
           if
           he
           sinned
           ,
           he
           and
           his
           posterity
           should
           be
           guilty
           of
           death
           ;
           and
           if
           he
           did
           not
           sin
           that
           first
           sin
           of
           eating
           the
           forbidden
           fruit
           ,
           both
           he
           and
           his
           posterity
           should
           be
           confirmed
           in
           their
           happiness
           ,
           as
           the
           good
           Angels
           ,
           and
           never
           fall
           afterward
           :
           And
           this
           covenant
           ,
           say
           they
           ,
           makes
           us
           guilty
           of
           
           Adam's
           sin
           ,
           though
           we
           have
           not
           a
           
             natural
             interest
          
           to
           make
           us
           guilty
           ;
           and
           so
           God
           imputeth
           it
           to
           us
           ,
           not
           because
           it
           
             was
             ours
          
           before
           the
           imputation
           ,
           but
           
           because
           he
           is
           pleased
           to
           
             make
             it
             ours
          
           by
           that
           imputation
           ,
           or
           by
           his
           covenant
           .
           That
           it
           is
           not
           the
           imputation
           or
           covenant
           that
           primarily
           makes
           us
           guilty
           ,
           but
           determineth
           us
           guilty
           of
           the
           fault
           who
           are
           so
           in
           our selves
           ,
           and
           consequently
           determineth
           us
           guilty
           of
           punishment
           ;
           I
           prove
           thus
           :
        
         
           1.
           
           Else
           it
           should
           be
           God
           only
           or
           primarily
           that
           should
           make
           us
           sinners
           ,
           and
           not
           we
           our selves
           ,
           nor
           our
           Parents
           :
           But
           that
           's
           most
           false
           :
           go
           .
           The
           consequence
           is
           most
           apparent
           .
           If
           a
           man
           be
           therefore
           a
           sinner
           ,
           because
           God
           by
           his
           covenant
           or
           imputation
           saith
           he
           is
           one
           ,
           and
           not
           because
           he
           is
           first
           made
           one
           by
           himself
           ,
           or
           Parents
           ,
           then
           God
           is
           the
           principal
           ,
           if
           not
           only
           cause
           of
           sin
           .
        
         
           2.
           
           Yea
           ,
           then
           God
           should
           make
           a
           man
           a
           sinner
           by
           that
           Law
           whose
           essential
           nature
           is
           to
           prohibit
           and
           hinder
           sin
           .
        
         
           3.
           
           Or
           else
           thus
           ;
           God's
           judgment
           (
           by
           Law
           or
           Sentence
           )
           is
           ever
           according
           to
           the
           truth
           of
           the
           thing
           :
           (
           He
           judgeth
           or
           pronounceth
           things
           to
           be
           as
           they
           are
           ,
           and
           not
           as
           they
           are
           not
           .
           )
           But
           if
           he
           should
           determine
           or
           pronounce
           a
           man
           a
           sinner
           that
           is
           not
           ,
           his
           judgment
           were
           not
           according
           to
           truth
           :
           but
           he
           should
           make
           that
           which
           is
           false
           become
           true
           by
           judging
           it
           true
           ;
           which
           is
           no
           tolerable
           conceit
           .
        
         
           4.
           
           If
           it
           were
           without
           any
           antecedent
           
           ground
           in
           us
           ,
           that
           God's
           covenant
           doth
           judge
           or
           make
           us
           guilty
           of
           
           Adam's
           sin
           ,
           (
           or
           God
           impute
           it
           to
           us
           ,
           )
           but
           meerly
           because
           he
           will
           do
           it
           ;
           then
           on
           the
           same
           reason
           might
           God
           have
           made
           or
           judged
           the
           
             innocent
             Angels
          
           ,
           or
           the
           
             Lord
             Jesus
             Christ
          
           guilty
           of
           
           Adam's
           sin
           :
           yea
           ,
           he
           might
           have
           imputed
           it
           to
           the
           Sun
           ,
           or
           Moon
           ,
           or
           any
           creature
           .
           For
           if
           real
           innocency
           secure
           not
           us
           from
           being
           made
           sinners
           by
           God
           ,
           or
           reputed
           such
           ,
           then
           it
           would
           not
           secure
           them
           :
           Or
           if
           God's
           will
           to
           impute
           it
           be
           enough
           ,
           without
           an
           antecedent
           interest
           to
           ground
           that
           imputation
           upon
           ,
           then
           there
           is
           no
           difference
           ,
           as
           to
           interest
           in
           that
           sin
           ,
           between
           them
           and
           us
           :
           But
           that
           's
           too
           gross
           a
           conceit
           to
           be
           defended
           .
        
         
           5.
           
           There
           is
           no
           such
           covenant
           of
           God
           with
           Adam
           mentioned
           in
           Scripture
           ,
           as
           lays
           the
           final
           standing
           of
           his
           posterity
           upon
           that
           first
           obedience
           ,
           or
           disobedience
           of
           his
           ,
           much
           less
           that
           determineth
           that
           they
           shall
           be
           judged
           guilty
           for
           his
           sake
           ,
           of
           more
           than
           they
           are
           guilty
           of
           indeed
           ,
           by
           natural
           interest
           .
           The
           foundation
           of
           the
           relation
           is
           in
           our selves
           .
        
         
           I
           conclude
           therefore
           that
           it
           is
           most
           certain
           that
           there
           is
           in
           man
           some
           sufficient
           ground
           or
           cause
           why
           God's
           Law
           should
           denominate
           or
           judge
           him
           guilty
           before
           it
           do
           so
           .
           And
           this
           cause
           can
           be
           no
           other
           than
           one
           of
           these
           
           two
           :
           either
           because
           we
           were
           
             seminally
             in
             Adam
          
           ,
           and
           are
           his
           children
           ;
           or
           because
           God
           making
           his
           covenant
           as
           the
           Rector
           of
           all
           mankind
           ,
           did
           make
           it
           upon
           supposition
           of
           a
           
             virtual
             consent
          
           contained
           in
           the
           very
           
             nature
             of
             man
          
           ,
           and
           so
           supposing
           that
           what
           we
           ought
           to
           do
           ,
           we
           would
           do
           ,
           and
           that
           if
           all
           men
           had
           then
           existed
           ,
           we
           ought
           to
           have
           consented
           to
           
             venture
             our
             felicity
          
           upon
           
             Adam's
             act
          
           ,
           and
           to
           run
           the
           
             hazard●
             of
             perishing
          
           with
           him
           ,
           on
           condition
           we
           might
           be
           
             saved
             with
             him
          
           if
           he
           stand
           ;
           and
           so
           such
           a
           supposed
           consent
           is
           the
           ground
           of
           our
           guilt
           .
           But
           ,
           though
           I
           will
           not
           exclude
           this
           last
           ground
           ,
           yet
           certainly
           it
           is
           upon
           a
           supposition
           of
           the
           former
           ,
           or
           else
           it
           is
           none
           at
           all
           .
           For
           man
           was
           not
           to
           exist
           till
           the
           fall
           was
           past
           ,
           and
           therefore
           could
           not
           be
           supposed
           to
           exist
           .
           And
           if
           God
           had
           decreed
           to
           create
           every
           individual
           person
           to
           the
           end
           of
           the
           World
           ,
           of
           nothing
           ,
           as
           he
           did
           Adam
           ,
           without
           any
           derivation
           from
           him
           ;
           what
           virtual
           consent
           can
           be
           supposed
           ?
           or
           on
           what
           ground
           should
           it
           be
           presupposed
           that
           we
           would
           all
           consent
           to
           live
           and
           die
           with
           him
           ,
           any
           more
           than
           with
           the
           Angels
           that
           fell
           ?
           or
           any
           more
           than
           the
           good
           Angels
           might
           be
           supposed
           to
           consent
           to
           such
           a
           thing
           ?
           I
           conclude
           therefore
           that
           the
           first
           ground
           of
           our
           interest
           in
           
           Adam's
           sin
           ,
           or
           our
           guilt
           of
           it
           ,
           is
           our
           being
           his
           off-spring
           ,
           and
           then
           
           seminally
           in
           him
           ;
           and
           next
           ,
           that
           God
           might
           make
           
             one
             Law
             for
             him
          
           and
           all
           that
           
             should
             come
          
           of
           him
           ,
           as
           supposing
           the
           equity
           of
           their
           consent
           :
           yet
           by
           that
           Law
           ,
           he
           hath
           not
           (
           that
           I
           know
           of
           )
           involved
           them
           in
           his
           first
           sin
           any
           more
           than
           in
           his
           second
           or
           third
           ;
           nor
           offered
           them
           happiness
           meerly
           on
           condition
           of
           his
           avoiding
           that
           
             first
             sin
          
           ,
           whatsoever
           they
           should
           afterwards
           do
           themselves
           ;
           nor
           yet
           promised
           to
           make
           them
           impeccable
           ,
           or
           prevent
           all
           after
           sin
           .
        
         
           2.
           
           It
           being
           then
           our
           
             natural
             interest
          
           that
           is
           the
           first
           ground
           of
           our
           guilt
           of
           
           Adam's
           actual
           sin
           ,
           (
           so
           far
           as
           we
           are
           guilty
           )
           :
           and
           we
           being
           as
           truly
           the
           children
           of
           our
           
             neere
             Parents
          
           ,
           as
           of
           him
           ,
           and
           seminally
           in
           them
           as
           well
           as
           in
           him
           ,
           it
           follows
           that
           we
           have
           the
           same
           natural
           interest
           in
           their
           sins
           as
           in
           his
           ;
           and
           therefore
           the
           same
           guilt
           ,
           and
           reason
           why
           God
           should
           impute
           them
           to
           us
           :
           Unless
           the
           change
           of
           Laws
           do
           make
           a
           difference
           ,
           which
           if
           it
           do
           ,
           it
           can
           be
           no
           more
           ,
           than
           by
           adding
           the
           Law
           of
           Grace
           to
           that
           of
           Nature
           to
           remedy
           its
           obligation
           :
           For
           the
           nature
           of
           things
           being
           still
           the
           same
           ,
           the
           same
           Law
           of
           nature
           still
           remains
           :
           and
           therefore
           children
           must
           now
           be
           naturally
           guilty
           of
           all
           Parents
           sins
           ,
           as
           well
           as
           then
           ,
           before
           that
           guilt
           be
           dissolved
           by
           remission
           .
           Though
           now
           God
           will
           not
           punish
           the
           adult
           meerly
           for
           Parents
           sins
           
           imputed
           to
           us
           ,
           yet
           he
           might
           do
           it
           if
           he
           would
           ,
           supposing
           he
           had
           not
           by
           the
           Law
           of
           Grace
           determined
           the
           contrary
           ,
           if
           it
           be
           proved
           that
           he
           might
           do
           it
           then
           .
        
         
           Moreover
           ,
           as
           then
           God
           might
           suppose
           a
           civil
           interest
           in
           
           Adam's
           sin
           ,
           (
           as
           we
           were
           parts-future
           of
           the
           same
           World
           of
           mankind
           ,
           )
           on
           presupposition
           of
           our
           natural
           interest
           ,
           (
           as
           his
           off-spring
           ;
           )
           so
           now
           (
           though
           our
           Parents
           be
           not
           the
           root
           of
           mankind
           as
           Adam
           was
           ;
           and
           that
           's
           the
           main
           difference
           ,
           yet
           )
           seeing
           our
           neerest
           Parents
           may
           be
           the
           root
           of
           Families
           ,
           or
           other
           Societies
           ,
           whereof
           God
           is
           also
           the
           Rector
           ,
           he
           may
           suppose
           another
           sort
           of
           civil
           interest
           or
           guilt
           of
           their
           sins
           upon
           us
           .
           As
           he
           imputed
           
           Adam's
           sin
           to
           us
           as
           he
           was
           Rector
           of
           all
           mankind
           ,
           so
           may
           he
           our
           neerer
           Parents
           as
           he
           is
           Ruler
           of
           a
           Family
           ,
           or
           of
           some
           more
           remote
           ,
           as
           Ruler
           of
           a
           Common-wealth
           .
        
         
           Obj.
           But
           that
           Law
           which
           made
           us
           guilty
           of
           
           Adam's
           sin
           ,
           is
           abrogated
           ,
           and
           instead
           of
           it
           is
           made
           the
           Law
           of
           Grace
           .
           God
           doth
           not
           now
           say
           to
           any
           ,
           In
           the
           day
           thou
           sinnest
           thou
           shalt
           die
           .
        
         
           Answ
           .
           I
           know
           that
           commination
           stands
           not
           alone
           ,
           and
           unremedied
           ;
           and
           I
           yield
           that
           the
           promissory
           part
           is
           ceased
           :
           but
           still
           every
           sin
           doth
           leave
           upon
           us
           a
           guilt
           of
           death
           ,
           till
           Christ
           take
           it
           off
           ;
           or
           else
           what
           
           need
           could
           we
           have
           of
           the
           pardon
           of
           it
           ?
        
         
           Obj.
           But
           that
           Law
           was
           particular
           and
           positive
           ,
           [
           in
           the
           day
           thou
           eatest
           thou
           shalt
           die
           ]
           :
           go
           .
           it
           is
           ceased
           .
        
         
           Answ
           .
           The
           particular
           prohibition
           of
           that
           act
           of
           eating
           is
           ceased
           ,
           
             cessante
             objecto
          
           :
           But
           that
           particular
           was
           grounded
           on
           ,
           and
           presupposed
           a
           general
           ,
           and
           that
           which
           you
           call
           positive
           (
           how
           fitly
           ,
           I
           now
           enquire
           not
           )
           was
           first
           natural
           ,
           as
           to
           the
           duness
           of
           penalty
           for
           each
           particular
           sin
           .
           The
           Law
           of
           nature
           first
           saith
           
             [
             death
             is
             the
             due
             wages
             of
             sin
             ]
             .
          
           or
           
             [
             every
             sin
             deserveth
             death
             ]
             :
          
           and
           this
           Law
           doth
           still
           remain
           .
           So
           that
           though
           ,
           as
           to
           the
           event
           ,
           we
           have
           not
           that
           reason
           to
           expect
           eternal
           death
           now
           ,
           for
           Parents
           sins
           ,
           (
           nor
           for
           every
           sinful
           act
           of
           our
           own
           ,
           )
           as
           before
           the
           promise
           of
           Christ
           we
           might
           have
           had
           ;
           yet
           that
           is
           not
           because
           the
           Law
           is
           abrogated
           ,
           which
           is
           the
           very
           standing
           
             Law
             of
             nature
          
           ,
           nor
           because
           now
           each
           sin
           deserveth
           not
           such
           death
           :
           but
           because
           we
           have
           now
           a
           remedy
           at
           hand
           to
           put
           away
           the
           guilt
           .
           I
           am
           sure
           ,
           this
           is
           the
           commonest
           judgment
           of
           those
           Divines
           that
           are
           most
           against
           Arminianism
           ;
           for
           they
           maintain
           that
           all
           the
           unbelievers
           are
           still
           under
           the
           Law
           of
           works
           it self
           ,
           as
           to
           the
           cursing
           and
           punishing
           power
           .
        
         
           
             Arg.
             2.
          
           
           If
           we
           receive
           the
           guilt
           of
           
             one
             sin
          
           
           from
           our
           immediate
           Parents
           ,
           then
           may
           we
           as
           well
           receive
           the
           guilt
           of
           more
           :
           But
           we
           do
           receive
           the
           guilt
           of
           
             one
             from
             them
             :
             go
          
           .
        
         
           The
           antecedent
           is
           plain
           :
           For
           we
           receive
           from
           them
           the
           guilt
           of
           
           Adam's
           sin
           .
           It
           is
           theirs
           before
           it
           can
           be
           
             ours
             .
             Adam
          
           delivered
           it
           not
           immediately
           to
           us
           .
           As
           we
           received
           our
           nature
           and
           persons
           from
           our
           
             neerest
             Parents
          
           ,
           so
           did
           we
           therewith
           our
           
             guilt
             of
             that
             sin
          
           .
        
         
           The
           consequence
           is
           proved
           ,
           in
           that
           there
           is
           the
           
             same
             reason
          
           of
           both
           .
           Why
           did
           not
           our
           Parents
           propagate
           us
           free
           from
           the
           guilt
           of
           
           Adam's
           sin
           ?
           Because
           they
           were
           not
           free
           from
           it
           themselves
           naturally
           ;
           and
           therefore
           cannot
           give
           us
           a
           better
           nature
           than
           they
           have
           themselves
           .
        
         
           And
           so
           on
           the
           same
           reason
           it
           must
           follow
           ,
           that
           being
           themselves
           guilty
           of
           other
           sins
           ,
           they
           cannot
           convey
           to
           us
           a
           nature
           not
           guilty
           of
           them
           .
           If
           one
           be
           therefore
           ours
           because
           it
           was
           first
           theirs
           ,
           and
           our
           nature
           from
           them
           ,
           the
           other
           must
           be
           so
           too
           .
        
         
           Obj.
           The
           Law
           makes
           the
           difference
           :
           for
           God
           hath
           not
           made
           us
           liable
           to
           Justice
           for
           our
           neerer
           Parents
           sins
           ,
           as
           he
           did
           for
           the
           first
           .
        
         
           Answ
           .
           This
           is
           already
           answered
           .
           The
           Law
           indeed
           makes
           a
           difference
           as
           to
           the
           
             event
             and
             execution
          
           ,
           and
           
             actual
             remaining
             obligation
          
           :
           but
           not
           as
           to
           the
           desert
           .
           The
           Law
           declares
           
           and
           shews
           men
           to
           be
           
             as
             they
             are
          
           ,
           and
           doth
           not
           judge
           unequally
           of
           men
           that
           are
           equal
           ,
           or
           of
           equal
           actions
           .
           The
           same
           Law
           ,
           though
           remedied
           ,
           is
           still
           so
           far
           in
           force
           .
        
         
           Obj.
           Our
           Parents
           ,
           if
           faithful
           ,
           are
           pardoned
           and
           justified
           ,
           and
           therefore
           cannot
           convey
           to
           us
           the
           guilt
           of
           any
           sin
           ,
           because
           they
           have
           it
           not
           themselves
           .
        
         
           Answ
           .
           It
           must
           be
           carefully
           understood
           ,
           that
           pardon
           takes
           not
           away
           ,
           1.
           either
           the
           
             reatum
             culpae
          
           ,
           so
           as
           that
           person
           should
           hereafter
           be
           judged
           not
           to
           have
           done
           what
           he
           did
           ,
           or
           not
           to
           have
           sinned
           in
           so
           doing
           :
           2.
           nor
           yet
           the
           
             natural
             merit
          
           of
           punishment
           ,
           as
           if
           that
           sin
           ,
           and
           the
           person
           for
           it
           ,
           did
           cease
           to
           deserve
           death
           ;
           but
           only
           it
           remitteth
           the
           
             punishment
             deserved
          
           ,
           and
           takes
           away
           the
           
             legal
             effectual
             obligation
          
           to
           punishment
           ,
           or
           that
           duness
           of
           punishment
           which
           must
           bring
           it
           upon
           us
           .
           So
           that
           Parents
           may
           nevertheless
           convey
           to
           their
           children
           that
           natural
           desert
           which
           was
           not
           removed
           from
           themselves
           .
           2.
           
           And
           then
           remission
           being
           a
           free
           act
           of
           God
           ,
           extendeth
           no
           further
           than
           he
           pleaseth
           :
           and
           therefore
           (
           unless
           the
           covenant
           to
           the
           faithful
           and
           their
           seed
           ,
           do
           pardon
           all
           their
           guilt
           to
           their
           seed
           as
           well
           as
           themselves
           )
           the
           very
           effectual
           obligation
           to
           punishment
           will
           follow
           the
           natural
           desert
           of
           it
           ,
           to
           those
           children
           that
           have
           not
           such
           a
           remission
           .
           And
           if
           
           this
           would
           prove
           any
           thing
           ,
           it
           would
           prove
           us
           not
           guilty
           of
           
           Adam's
           sin
           .
        
         
           
             Arg.
             3.
          
           
           If
           we
           are
           guilty
           of
           more
           of
           
           Adam's
           sins
           than
           the
           first
           ,
           or
           than
           the
           eating
           of
           the
           forbidden
           fruit
           ,
           then
           on
           the
           same
           grounds
           we
           may
           be
           guilty
           of
           the
           sins
           of
           our
           neerer
           Parents
           :
           But
           the
           antecedent
           is
           true
           ;
           go
           .
           so
           is
           the
           consequent
           .
        
         
           The
           antecedent
           is
           proved
           thus
           .
           If
           there
           were
           the
           same
           causes
           to
           make
           us
           guilty
           of
           
           Adam's
           following
           sins
           ,
           as
           of
           the
           first
           ,
           then
           th●●e
           is
           the
           same
           guilt
           .
           But
           there
           were
           the
           same
           causes
           :
           go
           .
        
         
           1.
           
           We
           were
           seminally
           in
           Adam
           as
           well
           when
           he
           committed
           his
           second
           sin
           as
           his
           first
           .
           2.
           
           The
           same
           Law
           as
           to
           the
           precept
           and
           threatning
           was
           in
           force
           (
           as
           
             de
             futuro
          
           )
           when
           he
           committed
           his
           second
           sin
           ,
           as
           when
           he
           committed
           the
           first
           .
           1.
           
           It
           cannot
           be
           doubted
           but
           Adam
           sinned
           oft
           between
           the
           time
           of
           his
           eating
           the
           fruit
           ,
           and
           God's
           making
           the
           promise
           of
           a
           Redeemer
           .
           For
           his
           soul
           being
           depraved
           ,
           and
           turned
           into
           a
           wrong
           course
           of
           action
           ,
           must
           needs
           act
           sinfully
           .
           2.
           
           Yea
           we
           could
           not
           be
           guilty
           of
           his
           eating
           the
           forbidden
           fruit
           ,
           if
           we
           are
           guilty
           only
           of
           his
           first
           sin
           .
           For
           that
           was
           not
           the
           first
           .
           His
           unbelief
           of
           God
           ,
           and
           believing
           the
           Serpent
           ,
           and
           others
           more
           ,
           did
           go
           before
           it
           .
           3.
           
           Yea
           ,
           the
           
           sins
           that
           Adam
           committed
           after
           the
           Promise
           ,
           do
           in
           their
           nature
           deserve
           our
           sufferings
           as
           much
           as
           the
           first
           ,
           though
           that
           desert
           had
           a
           remedy
           provided
           .
           If
           any
           still
           reduce
           all
           to
           God's
           meer
           will
           ,
           and
           say
           that
           it
           was
           his
           will
           in
           his
           first
           actions
           to
           deal
           with
           Adam
           as
           the
           root
           of
           mankind
           ,
           but
           not
           in
           his
           later
           sins
           ;
           I
           must
           expect
           ,
           till
           they
           bring
           some
           proof
           of
           such
           a
           will
           of
           God
           ,
           or
           such
           a
           Law
           ;
           and
           still
           say
           ,
           that
           the
           will
           and
           law
           of
           God
           doth
           not
           make
           sinners
           of
           innocent
           men
           ,
           nor
           make
           sinners
           no
           sinners
           any
           otherwise
           than
           by
           pardoning
           and
           sanctifying
           them
           ▪
           So
           that
           〈◊〉
           were
           as
           much
           in
           Adam
           after
           the
           promise
           as
           before
           ,
           and
           his
           sin
           was
           of
           the
           same
           demerit
           naturally
           ;
           and
           therefore
           we
           are
           as
           well
           guilty
           of
           that
           as
           of
           the
           first
           .
        
         
           And
           then
           for
           the
           consequent
           ,
           it
           is
           acknowledged
           by
           most
           of
           those
           whom
           we
           now
           oppose
           ,
           that
           we
           are
           equally
           related
           to
           
           Adam's
           later
           sins
           ,
           and
           to
           those
           of
           our
           neerer
           Parents
           ,
           (
           I
           mean
           ,
           to
           all
           that
           Adam
           committed
           before
           the
           propagation
           of
           his
           Progeny
           .
           )
           And
           there
           are
           the
           same
           causes
           ,
           as
           is
           before
           manifested
           .
           Though
           our
           neerer
           Parents
           were
           not
           the
           root
           of
           all
           mankind
           as
           Adam
           was
           ,
           yet
           are
           they
           as
           much
           a
           cause
           of
           us
           and
           our
           nature
           ,
           and
           of
           so
           much
           of
           mankind
           as
           spring
           from
           their
           loins
           ,
           as
           Adam
           was
           .
           And
           all
           the
           progeny
           of
           Cain
           did
           spring
           as
           truly
           from
           
           him
           as
           from
           Adam
           :
           And
           all
           the
           World
           since
           the
           Flood
           were
           as
           truly
           in
           the
           loins
           of
           Noah
           as
           of
           Adam
           :
           and
           so
           naturally
           equally
           interessed
           in
           their
           sins
           .
        
         
           
             Arg.
             4.
          
           
           If
           our
           natures
           may
           be
           corrupted
           more
           by
           the
           sins
           of
           our
           neerer
           Parents
           ,
           then
           may
           they
           be
           guilty
           by
           them
           as
           well
           as
           by
           
           Adam's
           .
           But
           the
           antecedent
           I
           have
           before
           proved
           :
           go
           .
           The
           consequence
           depends
           on
           the
           fameness
           of
           the
           reasons
           ,
           that
           guilt
           and
           depravation
           should
           concur
           from
           our
           neerer
           Parents
           as
           well
           as
           from
           our
           first
           :
           And
           it
           seems
           that
           participation
           in
           guilt
           is
           pre-requisite
           to
           the
           depravation
           of
           nature
           ;
           else
           it
           might
           seem
           some
           kind
           of
           injury
           to
           us
           ,
           that
           another
           should
           have
           power
           to
           make
           us
           so
           miserable
           .
           Sin
           is
           commonly
           called
           
             the
             punishment
             of
             sin
          
           .
        
         
           
             Arg.
             5.
          
           
           If
           God
           may
           without
           any
           injustice
           bring
           death
           both
           temporal
           and
           eternal
           on
           the
           son
           of
           a
           sinner
           ,
           without
           intending
           it
           as
           a
           punishment
           to
           the
           Son
           for
           the
           Father's
           sin
           ;
           then
           may
           he
           also
           without
           injustice
           (
           nay
           in
           justice
           )
           inflict
           the
           same
           death
           as
           a
           penalty
           for
           the
           Father's
           sin
           :
           But
           the
           antecedent
           is
           true
           ;
           as
           I
           prove
           thus
           .
           1.
           
           That
           which
           all
           Rulers
           may
           do
           without
           injustice
           ,
           that
           God
           may
           do
           without
           injustice
           .
           But
           all
           Rulers
           may
           without
           injustice
           deprive
           the
           children
           of
           a
           Traytor
           ,
           or
           other
           offender
           ,
           of
           those
           enjoyments
           
           which
           the
           Father
           hath
           forfeited
           himself
           ,
           and
           which
           were
           to
           have
           been
           conveyed
           from
           the
           Father
           to
           the
           child
           ,
           if
           the
           Father
           had
           not
           forfeited
           them
           .
           If
           a
           Traytor
           forfeit
           his
           Lands
           ,
           and
           Honours
           ,
           his
           Son
           is
           justly
           deprived
           of
           them
           ,
           though
           the
           Prince
           intend
           it
           not
           as
           a
           punishment
           to
           the
           Son.
           Because
           the
           Father
           cannot
           convey
           to
           his
           Son
           that
           which
           he
           hath
           not
           himself
           ;
           as
           having
           lost
           it
           on
           his
           forfeiture
           :
           and
           the
           Son
           hath
           no
           right
           to
           it
           when
           the
           Fathers
           right
           is
           gone
           .
           So
           if
           a
           wicked
           man
           do
           forfeit
           his
           right
           to
           all
           blessings
           in
           this
           life
           ,
           or
           that
           to
           come
           ,
           he
           cannot
           convey
           a
           right
           to
           his
           Son
           which
           he
           had
           not
           himself
           .
           And
           what
           other
           way
           should
           that
           Son
           have
           such
           a
           right
           ,
           unless
           God
           should
           give
           it
           him
           ;
           which
           he
           is
           or
           was
           free
           to
           do
           or
           not
           .
           It
           's
           true
           that
           God
           by
           a
           new
           covenant
           hath
           given
           this
           everlasting
           life
           to
           believers
           :
           but
           that
           's
           not
           to
           all
           ;
           nor
           doth
           that
           deny
           them
           to
           be
           guilty
           of
           their
           Parents
           sin
           before
           ,
           nor
           yet
           that
           it
           deserveth
           death
           still
           as
           to
           its
           nature
           ,
           and
           might
           bring
           it
           ,
           were
           it
           not
           pardoned
           .
        
         
           2.
           
           God
           hath
           no
           obligation
           on
           him
           according
           to
           the
           Law
           of
           works
           ,
           to
           give
           health
           ,
           peace
           ,
           or
           any
           blessing
           in
           this
           life
           ,
           much
           less
           eternal
           glory
           to
           the
           son
           of
           a
           sinner
           .
        
         
           2.
           
           And
           for
           the
           consequence
           ,
           1.
           
           It
           is
           evident
           from
           what
           is
           said
           ,
           that
           God
           cannot
           be
           
           charged
           with
           hard
           or
           cruel
           dealing
           ,
           in
           regard
           of
           any
           wrong
           that
           we
           should
           suffer
           ,
           if
           he
           punish
           us
           (
           thus
           by
           deprivation
           )
           for
           our
           Parents
           sins
           :
           for
           if
           it
           be
           no
           cruelty
           to
           do
           the
           same
           thing
           upon
           the
           meer
           occasion
           of
           their
           sins
           ,
           (
           which
           is
           unquestionable
           ,
           )
           then
           it
           is
           no
           cruelty
           to
           do
           it
           in
           respect
           to
           their
           sin
           ,
           as
           the
           deserving
           cause
           .
           2.
           
           And
           for
           the
           point
           of
           justice
           ,
           as
           it
           is
           already
           proved
           to
           be
           
             non
             injustum
          
           ,
           so
           it
           may
           be
           proved
           to
           be
           justum
           ,
           thus
           .
           Where
           there
           is
           a
           real
           participation
           in
           the
           sin
           ,
           there
           it
           is
           just
           that
           there
           should
           be
           a
           participation
           in
           the
           punishment
           ,
           because
           of
           that
           sin
           .
           But
           we
           did
           really
           participate
           in
           the
           sin
           ,
           as
           of
           Adam
           ,
           so
           of
           our
           neerer
           Parents
           :
           go
           .
           For
           the
           minor
           :
           they
           that
           were
           seminally
           in
           them
           ,
           (
           though
           not
           by
           personal
           existence
           )
           did
           really
           participate
           with
           them
           in
           their
           sin
           .
           But
           we
           were
           seminally
           in
           them
           :
           go
           .
           This
           will
           be
           further
           confirmed
           in
           that
           which
           followeth
           .
        
         
           
             Arg.
             6.
          
           
           If
           we
           should
           have
           been
           guilty
           of
           the
           sin
           of
           our
           neerest
           Parents
           ,
           though
           Adam
           had
           never
           sinned
           ,
           then
           are
           we
           guilty
           of
           them
           now
           :
           But
           the
           antecedent
           is
           true
           :
           go
           .
        
         
           Here
           I
           suppose
           that
           Adam
           had
           not
           sinned
           ,
           and
           our
           neerest
           Parents
           had
           .
           If
           any
           say
           this
           is
           not
           to
           be
           supposed
           .
           I
           answer
           ;
           Though
           it
           may
           not
           be
           affirmed
           to
           have
           so
           been
           ,
           yet
           we
           may
           in
           dispute
           suppose
           it
           had
           been
           .
           Nor
           
           have
           I
           yet
           seen
           it
           proved
           that
           God
           made
           any
           such
           promise
           to
           Adam
           ,
           as
           to
           confirm
           all
           his
           posterity
           ,
           on
           condition
           that
           he
           did
           not
           commit
           that
           ,
           or
           any
           sin
           .
           If
           Adam
           had
           begot
           a
           posterity
           no
           better
           than
           himself
           was
           in
           his
           first
           created
           perfection
           ,
           and
           under
           the
           same
           Law
           ,
           then
           they
           would
           have
           been
           peceable
           and
           mutable
           as
           he
           was
           ,
           and
           liable
           to
           the
           same
           penalty
           upon
           their
           sin
           as
           he
           was
           .
           But
           Adam
           would
           have
           begot
           a
           posterity
           no
           better
           than
           himself
           ,
           for
           ought
           we
           can
           find
           by
           Scripture
           ,
           which
           no
           where
           promiseth
           him
           a
           better
           ,
           that
           is
           ,
           an
           immutable
           or
           indesectible
           posterity
           :
           and
           they
           would
           have
           been
           under
           the
           same
           Law
           ;
           for
           it
           was
           suited
           to
           their
           perfect
           nature
           :
           go
           .
        
         
           From
           what
           is
           said
           ,
           the
           antecedent
           is
           evident
           .
           For
           if
           we
           should
           have
           been
           as
           much
           in
           our
           neerest
           Parents
           as
           we
           were
           in
           Adam
           ,
           and
           they
           have
           been
           under
           the
           same
           :
           Law
           ▪
           then
           their
           sin
           would
           have
           brought
           on
           us
           the
           same
           guilt
           and
           punishment
           .
           For
           example
           ,
           if
           Cain
           had
           been
           the
           first
           sinner
           ,
           and
           Seth
           had
           been
           innocent
           ;
           the
           posterity
           of
           Cain
           would
           have
           been
           all
           guilty
           and
           corrupted
           ,
           as
           
           Adam's
           posterity
           now
           is
           .
           For
           the
           same
           causes
           would
           have
           produced
           the
           same
           effects
           .
        
         
           The
           consequence
           is
           clear
           ,
           in
           that
           
           Adam's
           sinning
           first
           can
           be
           no
           cause
           why
           we
           should
           
           not
           be
           guilty
           of
           the
           following
           sins
           of
           our
           neerer
           Parents
           ,
           which
           otherwise
           we
           should
           have
           been
           guilty
           of
           .
        
         
           
             Arg.
             7.
          
           
           None
           can
           be
           naturally
           the
           propagators
           of
           a
           nature
           better
           than
           their
           own
           ,
           (
           or
           a
           person
           better
           than
           themselves
           .
           )
           But
           if
           Parents
           who
           are
           manifoldly
           guilty
           of
           death
           did
           propagate
           a
           nature
           not
           guilty
           ,
           then
           should
           they
           propagate
           a
           nature
           (
           or
           person
           )
           better
           than
           their
           own
           :
           go
           .
        
         
           Here
           I
           must
           explain
           my
           meaning
           ,
           by
           distinguishing
           of
           evil
           positive
           (
           if
           such
           be
           )
           and
           privative
           :
           Between
           evils
           adhering
           to
           our
           nature
           or
           essence
           ,
           and
           those
           that
           adhere
           but
           to
           some
           integral
           part
           :
           Between
           a
           total
           privation
           and
           a
           partial
           :
           Between
           a
           privation
           real
           or
           physical
           ,
           and
           relative
           .
           And
           so
           I
           conclude
           that
           ,
           1.
           
           I
           speak
           not
           here
           of
           positive
           evil
           ,
           as
           such
           ,
           (
           if
           such
           there
           be
           ,
           )
           but
           of
           privative
           .
           2.
           
           I
           speak
           not
           of
           every
           evil
           that
           adhereth
           only
           to
           some
           part
           ,
           and
           not
           to
           nature
           it self
           .
           For
           I
           know
           a
           lame
           man
           may
           beget
           a
           Son
           not
           lame
           ,
           and
           a
           sick
           man
           may
           beget
           a
           sound
           child
           .
           3.
           
           Nor
           do
           I
           speak
           of
           such
           a
           partial
           privation
           which
           may
           consist
           with
           the
           prevalency
           of
           the
           contrary
           ;
           and
           which
           nature
           may
           supply
           ,
           or
           overcome
           .
           4.
           
           Nor
           yet
           of
           a
           privation
           of
           some
           physical
           good
           ,
           (
           though
           that
           be
           another
           part
           of
           our
           unhappiness
           ,
           )
           but
           of
           a
           relation
           or
           right
           .
           
           5.
           
           Nor
           of
           a
           privation
           accidentally
           accrewing
           to
           the
           person
           ,
           and
           limited
           to
           himself
           alone
           by
           the
           will
           〈◊〉
           another
           ;
           but
           of
           one
           that
           is
           without
           any
           such
           limitation
           ,
           naturally
           ,
           or
           by
           necessary
           resultancy
           fallen
           upon
           him
           .
        
         
           Furthermore
           it
           must
           be
           observed
           ;
           1.
           that
           the
           guilt
           that
           we
           now
           speak
           of
           is
           no
           natural
           being
           ,
           but
           a
           relative
           ,
           and
           that
           not
           proper
           and
           compleat
           ,
           but
           ,
           as
           we
           may
           call
           it
           ,
           a
           privative
           relation
           ,
           participating
           of
           the
           nature
           of
           a
           proper
           relation
           but
           little
           more
           than
           a
           natural
           privation
           doth
           of
           natural
           being
           .
           A
           right
           to
           life
           is
           a
           true
           relation
           ,
           which
           by
           sin
           we
           are
           deprived
           of
           :
           yet
           because
           there
           is
           not
           only
           the
           
             non
             debitum
             habendi
          
           ,
           but
           the
           
             debitum
             non
             habendi
          
           ,
           I
           will
           not
           deny
           but
           even
           in
           this
           privation
           there
           is
           a
           kind
           of
           
             relatio
             rationis
          
           .
           2.
           
           Observe
           that
           we
           are
           not
           now
           speaking
           of
           the
           duness
           of
           positive
           torments
           ;
           for
           I
           say
           nothing
           of
           that
           in
           this
           point
           of
           guilt
           of
           progenitors
           sins
           .
           3.
           
           Note
           that
           many
           learned
           Philosophers
           and
           Divines
           affirm
           that
           all
           evil
           is
           a
           privation
           of
           good
           formally
           ;
           (
           see
           
           Barlow's
           
             Exercit.
             de
             Natura
             Mali.
          
           )
           And
           if
           that
           hold
           ,
           then
           it
           seems
           that
           our
           Parents
           sins
           do
           bring
           upon
           us
           a
           guilt
           of
           all
           evil
           of
           punishment
           :
           for
           when
           they
           have
           forfeited
           all
           good
           ,
           they
           can
           convey
           no
           right
           of
           any
           to
           us
           .
           4.
           
           Note
           also
           ,
           that
           right
           to
           blessedness
           more
           or
           less
           ,
           doth
           not
           adhere
           to
           the
           
           nature
           of
           man
           as
           man
           ;
           (
           for
           then
           those
           in
           Hell
           should
           have
           it
           :
           )
           but
           it
           is
           a
           separable
           thing
           ,
           depending
           on
           the
           will
           of
           God
           :
           And
           therefore
           our
           Parents
           may
           convey
           our
           nature
           ,
           without
           any
           right
           to
           such
           blessings
           .
           5.
           
           When
           I
           say
           that
           it
           is
           naturally
           ,
           and
           by
           necessary
           resultancy
           ,
           that
           a
           sinner
           is
           thus
           guilty
           ,
           I
           do
           not
           exclude
           God's
           free
           will
           as
           the
           antecedent
           cause
           in
           making
           Nature
           it self
           ,
           and
           the
           Law
           :
           but
           the
           indifferency
           ,
           or
           non-necessity
           of
           the
           effect
           when
           the
           causes
           are
           once
           in
           nature
           thus
           laid
           .
           Gnd
           might
           have
           chosen
           to
           have
           made
           man
           such
           as
           he
           is
           ,
           that
           is
           ,
           man
           :
           and
           having
           so
           made
           him
           ,
           whether
           he
           might
           have
           chosen
           to
           make
           him
           that
           Law
           which
           we
           call
           the
           Law
           of
           nature
           ,
           I
           will
           not
           now
           dispute
           ;
           (
           though
           I
           think
           not
           :
           because
           that
           Law
           of
           nature
           is
           nothing
           but
           the
           very
           nature
           of
           man
           himself
           ,
           considered
           as
           related
           to
           God
           ,
           and
           withal
           the
           nature
           of
           the
           whole
           creation
           ;
           which
           all
           
             per
             modum
             signi
          
           do
           shew
           man
           the
           will
           of
           God
           concerning
           what
           shall
           be
           due
           
             from
             man
          
           ,
           and
           
             to
             man.
          
           )
           But
           this
           is
           clear
           ,
           that
           God
           having
           freely
           made
           man
           in
           that
           relation
           ,
           and
           under
           that
           Law
           as
           he
           did
           ,
           his
           breach
           of
           that
           Law
           doth
           then
           by
           a
           natural
           necessity
           bring
           him
           under
           guilt
           :
           for
           if
           the
           
             subjectum
             ,
             fundamentum
             &
             terminus
          
           be
           put
           in
           being
           ,
           the
           relation
           cannot
           be
           avoided
           ;
           for
           that
           were
           a
           contradiction
           .
        
         
         
           Having
           given
           this
           explication
           ,
           I
           suppose
           little
           more
           need
           to
           be
           said
           for
           the
           proof
           of
           the
           premises
           .
           For
           the
           major
           ,
           it
           seems
           now
           clear
           ,
           that
           a
           person
           who
           hath
           lost
           his
           right
           totally
           to
           life
           ,
           or
           any
           blessing
           ,
           cannot
           convey
           to
           another
           person
           ,
           of
           whom
           he
           is
           the
           root
           ,
           a
           nature
           that
           hath
           right
           to
           that
           life
           or
           blessing
           .
           For
           
             nemo
             dat
             quod
             non
             habet
          
           .
           2.
           
           And
           this
           seems
           plainly
           to
           be
           no
           meer
           negation
           of
           right
           ,
           (
           in
           the
           derived
           nature
           ,
           )
           but
           a
           privation
           .
           Because
           if
           our
           progenitors
           had
           none
           of
           them
           sinned
           ,
           we
           should
           have
           been
           born
           with
           that
           right
           which
           now
           we
           want
           ;
           and
           so
           we
           had
           seminally
           and
           virtually
           a
           right
           our selves
           :
           which
           being
           lost
           ,
           it
           is
           a
           privation
           to
           us
           ,
           and
           not
           a
           meer
           negation
           ;
           and
           so
           a
           punishment
           ,
           and
           not
           a
           meer
           affliction
           :
           Yet
           as
           the
           right
           of
           our
           Parents
           themselves
           ,
           (
           as
           Adam
           )
           who
           were
           personally
           existent
           ,
           was
           a
           more
           full
           and
           proper
           right
           than
           ours
           who
           were
           but
           seminally
           in
           them
           ;
           so
           our
           privation
           is
           not
           in
           so
           plenary
           and
           proper
           a
           sense
           called
           a
           privation
           ,
           nor
           a
           punishment
           ,
           as
           theirs
           is
           ,
           or
           as
           our
           own
           is
           for
           our
           actual
           sins
           :
           And
           so
           our
           guilt
           is
           not
           so
           full
           and
           proper
           a
           guilt
           ;
           but
           analogically
           so
           called
           ,
           as
           Accidens
           is
           called
           Ens.
           And
           this
           seems
           to
           me
           to
           be
           the
           true
           difference
           between
           our
           guilt
           of
           our
           Parents
           sins
           ,
           and
           of
           our
           own
           :
           and
           our
           punishment
           for
           theirs
           ,
           (
           original
           from
           Adam
           ,
           
           or
           others
           ,
           )
           and
           of
           our
           own
           actual
           sin
           .
           And
           perhaps
           Zuinglius
           meant
           thus
           ,
           when
           he
           denied
           Original
           sin
           to
           be
           properly
           called
           sin
           .
           So
           far
           as
           such
           a
           seminal
           right
           or
           possibility
           which
           the
           seed
           hath
           through
           the
           Parent
           ,
           doth
           differ
           from
           the
           Parents
           own
           right
           ;
           so
           far
           there
           is
           a
           difference
           in
           the
           formal
           nature
           of
           penalty
           and
           guilt
           ,
           upon
           the
           loss
           of
           that
           right
           .
           It
           is
           doubtless
           some
           more
           loss
           that
           the
           Son
           of
           a
           Traytor
           hath
           ,
           by
           his
           Fathers
           forfeiture
           of
           his
           Lands
           ,
           than
           a
           stranger
           may
           be
           said
           to
           have
           by
           that
           forfeiture
           ,
           who
           never
           was
           in
           a
           possibility
           of
           enjoying
           them
           .
           It
           is
           therefore
           no
           meer
           negation
           ,
           but
           a
           privation
           ,
           and
           consequently
           participateth
           of
           the
           nature
           of
           penalty
           ,
           and
           the
           obligation
           thereto
           of
           the
           nature
           of
           guilt
           .
           And
           thus
           in
           the
           major
           proposition
           of
           this
           Argument
           I
           place
           the
           very
           reason
           of
           original
           guilt
           ,
           from
           Adam
           ,
           or
           any
           Parents
           .
        
         
           The
           minor
           is
           plain
           :
           If
           Adam
           should
           convey
           to
           Abel
           a
           nature
           that
           hath
           right
           to
           life
           ,
           or
           that
           is
           not
           deprived
           of
           the
           right
           it
           was
           in
           possibility
           of
           ,
           or
           seminally
           had
           ,
           then
           he
           should
           propagate
           a
           better
           nature
           than
           his
           own
           ,
           and
           give
           that
           which
           he
           had
           not
           to
           give
           .
           And
           so
           if
           our
           neerest
           Parents
           ,
           who
           are
           by
           a
           manifold
           obligation
           deprived
           of
           that
           right
           ,
           should
           convey
           to
           us
           a
           nature
           that
           is
           deprived
           of
           it
           but
           by
           a
           single
           obligation
           ,
           they
           also
           
           should
           propagate
           a
           better
           nature
           than
           their
           own
           .
           But
           that
           cannot
           be
           .
           God
           by
           his
           Grace
           may
           make
           us
           better
           than
           our
           Parents
           :
           but
           they
           by
           natural
           procreation
           cannot
           .
        
         
           
             Arg.
             8.
          
           
           Where
           punishment
           may
           justly
           follow
           ,
           there
           guilt
           did
           go
           before
           :
           But
           punishment
           of
           children
           for
           their
           Parents
           sin
           committed
           while
           they
           were
           in
           their
           loins
           ,
           may
           justly
           follow
           :
           go
           .
           there
           guilt
           did
           go
           before
           .
        
         
           The
           major
           is
           proved
           ,
           in
           that
           all
           punishment
           is
           for
           some
           fault
           ,
           whereof
           the
           person
           punished
           was
           some
           way
           guilty
           .
           Obj.
           
             It
             sufficeth
             that
             another
             were
             guilty
             of
             it
             :
             Answ
             .
          
           One
           mans
           sin
           deserveth
           not
           another
           mans
           punishment
           ,
           further
           than
           that
           other
           doth
           some
           way
           participate
           in
           the
           guilt
           .
           Only
           we
           must
           distinguish
           between
           guilt
           by
           personal
           commission
           or
           omission
           ,
           and
           guilt
           by
           moral
           and
           reputative
           ,
           or
           by
           natural
           participation
           :
           Only
           Adam
           or
           other
           Parents
           were
           guilty
           by
           personal
           commission
           or
           omission
           ,
           as
           to
           those
           particular
           sins
           :
           but
           we
           are
           guilty
           by
           natural
           participation
           ,
           in
           that
           we
           derive
           all
           our
           nature
           and
           personal
           being
           from
           persons
           so
           guilty
           :
           And
           we
           are
           guilty
           by
           reputative
           participation
           ,
           of
           the
           sins
           of
           mankind
           ,
           (
           in
           
             Adam
             ,
          
           )
           and
           of
           the
           Societies
           that
           we
           are
           members
           of
           ,
           
             (
             quoad
             nudum
             meritum
          
           ,
           still
           ,
           )
           in
           that
           we
           are
           justly
           reputed
           to
           consent
           to
           
           partake
           of
           the
           benefits
           or
           penalties
           of
           such
           Societies
           ,
           when
           we
           voluntarily
           become
           and
           continue
           members
           of
           them
           .
        
         
           Obj.
           Christ
           himself
           was
           justly
           punished
           ,
           and
           yet
           was
           not
           guilty
           of
           our
           sin
           .
        
         
           Answ
           .
           He
           was
           not
           guilty
           by
           commission
           ,
           or
           by
           
             natural
             participation
          
           :
           but
           he
           had
           an
           
             analogical
             guilt
          
           by
           
             reputative
             participation
          
           ;
           that
           is
           ,
           
             by
             his
             own
             voluntary
             sponsion
          
           ,
           putting
           himself
           
             quoad
             poenam
          
           in
           the
           room
           of
           finners
           :
           but
           mark
           the
           limitation
           ;
           it
           was
           but
           
             quoad
             poenam
          
           ,
           that
           he
           undertook
           this
           task
           ,
           viz.
           that
           though
           he
           were
           not
           properly
           guilty
           ,
           yet
           he
           consented
           
             to
             suffer
             as
             if
             he
             were
             guilty
             ,
          
           for
           the
           sakes
           of
           them
           that
           were
           .
           So
           that
           his
           
             own
             consent
          
           was
           a
           just
           cause
           of
           the
           
             derivation
             of
             the
             penalty
          
           to
           his
           own
           person
           which
           did
           not
           commit
           the
           sin
           ;
           and
           so
           that
           
             analogical
             guilt
          
           was
           instead
           of
           proper
           guilt
           .
           It
           may
           well
           he
           said
           that
           Christ
           was
           guilty
           
             ad
             poenam
          
           ,
           as
           obliged
           to
           punishment
           ,
           in
           that
           his
           own
           consent
           was
           sufficient
           to
           induce
           an
           obligation
           to
           punishment
           .
        
         
           Obj.
           May
           not
           God's
           pleasure
           bring
           on
           us
           a
           reputative
           guilt
           of
           
           Adam's
           sin
           ,
           and
           not
           of
           our
           neerer
           Parents
           ?
           seeing
           he
           hath
           absolute
           power
           over
           us
           ,
           and
           therefore
           his
           will
           may
           serve
           instead
           of
           our
           consent
           ,
           as
           the
           will
           of
           a
           Parent
           may
           be
           instead
           of
           the
           infants
           will.
           
        
         
           Answ
           .
           God
           bringeth
           not
           guilt
           on
           any
           by
           
           efficiency
           ,
           or
           making
           them
           such
           as
           
             deserve
             punishment
          
           :
           but
           by
           imputation
           and
           adjudication
           .
           Otherwise
           God
           should
           be
           the
           cause
           of
           
             sin
             ,
             as
             sin
          
           :
           for
           so
           to
           make
           guilty
           ,
           is
           to
           make
           a
           man
           
             really
             a
             sinner
          
           .
           Our
           Parents
           may
           
             will
             sin
          
           ,
           and
           so
           may
           do
           it
           
             for
             us
          
           ,
           because
           we
           are
           seminally
           in
           them
           :
           but
           God
           cannot
           
             will
             sin
          
           .
           Our
           Parents
           by
           willing
           it
           ,
           do
           first
           become
           sinners
           themselves
           ,
           and
           then
           convey
           the
           guilt
           to
           us
           :
           but
           so
           cannot
           God.
           It
           being
           therefore
           but
           by
           reputation
           and
           adjudication
           that
           he
           judgeth
           men
           so
           guilty
           of
           sin
           ,
           it
           is
           apparent
           that
           his
           judgment
           must
           have
           some
           ground
           in
           the
           nature
           of
           the
           thing
           ;
           and
           the
           man
           must
           
             be
             guilty
          
           before
           God
           
             judge
             him
          
           so
           :
           for
           his
           judgment
           is
           according
           to
           truth
           .
           And
           therefore
           it
           must
           needs
           be
           that
           there
           must
           be
           some
           reason
           in
           our selves
           why
           
           Adam's
           sin
           should
           be
           
             judged
             ours
          
           ,
           or
           why
           we
           should
           be
           judged
           liable
           to
           punishment
           for
           it
           :
           and
           that
           must
           be
           ,
           because
           we
           derive
           our
           natures
           from
           him
           :
           And
           then
           there
           is
           the
           same
           reason
           for
           our
           guilt
           of
           neerer
           Parents
           sin
           ,
           save
           only
           that
           God
           hath
           since
           more
           freed
           us
           from
           the
           danger
           of
           that
           suffering
           ,
           which
           by
           such
           sins
           we
           might
           have
           undergone
           ,
           (
           as
           he
           pardoneth
           to
           us
           
           Adam's
           imputed
           sin
           also
           .
           )
        
         
           The
           minor
           of
           the
           Argument
           will
           be
           anon
           cleared
           in
           the
           following
           Arguments
           .
        
         
         
           Obj.
           It
           is
           indeed
           a
           punishment
           that
           is
           due
           to
           children
           for
           their
           Parents
           sins
           :
           but
           it
           is
           only
           to
           the
           Parents
           that
           it
           is
           formally
           punishment
           ;
           and
           to
           themselves
           it
           is
           but
           materially
           so
           ,
           and
           so
           but
           affliction
           ,
           because
           the
           sin
           ,
           and
           so
           the
           guilt
           ,
           was
           only
           the
           Parents
           ,
           though
           the
           child
           be
           the
           subject
           of
           the
           suffering
           .
        
         
           Answ
           .
           1.
           
           If
           this
           were
           granted
           ,
           it
           would
           still
           hold
           good
           ,
           that
           God
           may
           justly
           lay
           that
           suffering
           which
           is
           materially
           punishment
           ,
           upon
           children
           ,
           for
           the
           sins
           of
           immediate
           Parents
           .
           2.
           
           If
           this
           were
           so
           ,
           then
           it
           will
           equally
           follow
           that
           we
           may
           not
           be
           formally
           but
           materially
           punished
           for
           
           Adam's
           sin
           ,
           seeing
           the
           reason
           is
           manifested
           to
           be
           the
           same
           .
           3.
           
           I
           have
           shewed
           that
           there
           must
           be
           some
           reason
           on
           the
           part
           of
           the
           sufferer
           ,
           why
           he
           should
           suffer
           for
           another
           mans
           sin
           :
           Now
           with
           us
           in
           the
           present
           case
           ,
           it
           is
           evident
           that
           the
           reason
           is
           ,
           because
           we
           are
           their
           seed
           ,
           and
           have
           our
           natures
           from
           them
           :
           go
           .
           this
           is
           a
           less-perfect
           ,
           or
           analogical
           guilt
           .
        
         
           Obj.
           God
           doth
           inflict
           sufferings
           on
           the
           beasts
           for
           mans
           sin
           ,
           without
           any
           cause
           on
           their
           part
           :
           go
           .
           he
           may
           do
           so
           by
           infants
           .
        
         
           Answ
           .
           1.
           
           God
           is
           not
           the
           
             Rector
             of
             Beasts
          
           in
           a
           
             moral
             proper
             sense
          
           ;
           but
           only
           in
           a
           natural
           improper
           sense
           ,
           as
           a
           Pilot
           ruleth
           a
           Ship
           ,
           or
           an
           Herdsman
           Cattel
           :
           And
           therefore
           he
           hath
           made
           no
           Law
           for
           them
           ,
           nor
           hath
           engaged
           
           his
           fidelity
           to
           them
           concerning
           the
           conditions
           of
           their
           happiness
           or
           misery
           ,
           as
           he
           hath
           done
           to
           man
           :
           And
           therefore
           bruits
           are
           not
           capable
           of
           sin
           or
           punishment
           ,
           though
           they
           be
           of
           suffering
           .
           So
           that
           childrens
           case
           and
           theirs
           do
           differ
           .
           2.
           
           Yet
           when
           the
           bruits
           suffer
           for
           mans
           sin
           ,
           it
           is
           because
           of
           their
           relation
           to
           man
           :
           And
           therefore
           children
           must
           suffer
           because
           of
           their
           relation
           ,
           which
           is
           natural
           ,
           and
           so
           neer
           that
           it
           makes
           them
           truly
           capable
           of
           guilt
           .
           So
           that
           according
           to
           the
           subject
           ,
           the
           same
           suffering
           receives
           a
           various
           form
           and
           denomination
           ,
           and
           so
           doth
           the
           obligation
           .
           In
           the
           personal
           committers
           of
           the
           sin
           ,
           there
           is
           guilt
           and
           punishment
           due
           to
           them
           ,
           in
           the
           primary
           ,
           fullest
           ,
           and
           most
           proper
           sense
           :
           on
           the
           children
           that
           were
           then
           in
           their
           loins
           ,
           it
           is
           guilt
           and
           punishment
           ,
           more
           imperfectly
           ,
           as
           by
           analogy
           of
           attribution
           :
           in
           the
           bruits
           ,
           when
           sacrificed
           ,
           or
           destroyed
           for
           their
           Masters
           sin
           ,
           it
           is
           but
           equivocally
           guilt
           and
           punishment
           .
        
         
           I
           shall
           proceed
           to
           some
           Texts
           of
           Scripture
           .
        
         
           Arg.
           9.
           
           Deut.
           28.
           18.
           
           Cursed
           shall
           be
           the
           fruit
           of
           thy
           body
           .
           
             Children
             are
             cursed
             for
             the
             sins
             of
             immediate
             Parents
             :
          
           go
           .
           punished
           .
        
         
           Obj.
           It
           is
           only
           to
           the
           Parents
           that
           it
           is
           a
           punishment
           .
        
         
         
           Answ
           .
           True
           in
           the
           primary
           sense
           :
           but
           as
           the
           children
           participate
           of
           their
           nature
           ,
           so
           also
           of
           the
           nature
           of
           guilt
           and
           punishment
           .
           It
           is
           a
           threatning
           of
           natural
           evil
           to
           a
           rational
           creature
           ,
           because
           of
           a
           moral
           evil
           ,
           which
           he
           hath
           some
           participation
           of
           :
           go
           ,
           it
           is
           by
           participation
           a
           true
           punishment
           .
        
         
           Obj.
           You
           may
           as
           well
           say
           that
           the
           bruits
           and
           inanimates
           are
           punished
           ,
           for
           they
           are
           here
           cursed
           too
           .
        
         
           Answ
           .
           This
           was
           answered
           even
           now
           .
           The
           same
           evil
           threatned
           against
           a
           bruit
           ,
           is
           no
           punishment
           ,
           which
           threatned
           against
           a
           reasonable
           creature
           ,
           is
           a
           punishment
           ,
           because
           of
           ,
           their
           different
           capacities
           .
        
         
           Obj.
           The
           meaning
           of
           the
           Text
           is
           but
           this
           :
           Thou
           shalt
           be
           denied
           the
           desired
           fruit
           of
           tby
           body
           ;
           
             i.
             e.
          
           your
           women
           shall
           be
           barren
           .
        
         
           Answ
           .
           That
           may
           be
           part
           of
           the
           meaning
           :
           but
           as
           that
           is
           not
           the
           full
           proper
           sense
           of
           the
           words
           ,
           so
           is
           there
           no
           reason
           from
           the
           Text
           for
           limiting
           it
           to
           that
           only
           ;
           and
           many
           other
           Texts
           of
           Scripture
           tell
           us
           that
           it
           is
           ,
           to
           be
           extended
           further
           .
        
         
           Obj.
           This
           was
           the
           voice
           of
           the
           Law
           of
           Works
           ,
           which
           God
           doth
           not
           now
           govern
           the
           World
           by
           .
        
         
           Answ
           .
           1.
           
           This
           is
           a
           Law
           which
           was
           in
           force
           since
           Adam
           ,
           and
           the
           Promise
           :
           and
           therefore
           not
           then
           abrogated
           .
           2.
           
           It
           is
           as
           
           much
           as
           I
           plead
           for
           ,
           that
           according
           to
           the
           law
           of
           nature
           ,
           punishment
           is
           our
           due
           for
           our
           neerer
           Parents
           sins
           or
           else
           it
           had
           not
           been
           put
           in
           this
           curse
           by
           Moses
           :
           But
           that
           Christ
           hath
           provided
           a
           remedy
           in
           the
           Gospel
           ,
           for
           that
           and
           original
           sin
           as
           from
           Adam
           ,
           and
           our
           actual
           sin
           it self
           ,
           I
           thankfully
           acknowledge
           .
           I
           say
           not
           therefore
           that
           eventually
           any
           shall
           perish
           for
           the
           imputed
           act
           of
           his
           Parents
           sin
           ,
           to
           whom
           it
           is
           pardoned
           by
           the
           Grace
           of
           Christ
           .
        
         
           
             Arg.
             10.
             
             Exod.
             20.
             5.
             
          
           It
           is
           expressed
           in
           the
           moral
           Law
           it self
           ,
           
             [
             For
             I
             the
             Lord
             thy
             God
             am
             a
             jealous
             God
             ,
             visiting
             the
             iniquity
             of
             the
             Fathers
             upon
             the
             children
             to
             the
             third
             and
             fourth
             Generation
             of
             them
             that
             hate
             me
             ;
             ]
          
           so
           
             Deut.
             5.
             9.
          
           and
           so
           God
           proclaims
           his
           name
           to
           
             Moses
             ,
             Exod.
             34.
             7.
          
           
           Here
           then
           is
           a
           threatning
           determining
           punishment
           to
           be
           due
           to
           the
           children
           for
           their
           neerer
           Parents
           sin
           :
           for
           God
           
             will
             visit
          
           ;
           that
           is
           ,
           in
           justice
           punish
           it
           on
           them
           .
           The
           objections
           before
           answered
           ,
           I
           pass
           by
           .
        
         
           Obj.
           This
           is
           only
           against
           those
           children
           that
           do
           themselves
           tread
           in
           their
           Fathers
           steps
           .
        
         
           Answ
           .
           True
           ,
           as
           to
           the
           adult
           .
           But
           it
           is
           the
           Parents
           sins
           that
           are
           visited
           on
           them
           .
           Those
           children
           are
           especially
           threatned
           ,
           because
           it
           is
           they
           that
           lie
           under
           such
           guilt
           ununremedied
           :
           
           But
           it
           's
           thence
           plain
           that
           it
           was
           the
           case
           of
           all
           ,
           till
           they
           receive
           the
           remedy
           :
           for
           the
           childs
           actual
           sin
           doth
           not
           then
           begin
           to
           make
           him
           guilty
           of
           his
           Parents
           sin
           ,
           but
           only
           shews
           him
           to
           lie
           under
           that
           guilt
           .
        
         
           Obj.
           Yes
           ;
           it
           is
           by
           consenting
           to
           our
           Parents
           sin
           when
           we
           come
           to
           age
           ,
           that
           we
           become
           guilty
           of
           them
           .
        
         
           Answ
           .
           That
           's
           not
           the
           first
           guilt
           :
           and
           that
           consenting
           brings
           not
           on
           us
           the
           same
           formal
           numerical
           sin
           or
           guilt
           that
           was
           on
           our
           Parents
           ;
           (
           for
           one
           accident
           cannot
           pass
           from
           one
           subject
           to
           another
           ,
           nor
           remain
           in
           two
           subjects
           :
           )
           but
           it
           brings
           only
           a
           guilt
           of
           the
           
             like
             sort
          
           ;
           so
           that
           ours
           is
           but
           the
           
             guilt
             of
             consenting
          
           to
           their
           sin
           :
           But
           the
           Text
           here
           saith
           expresly
           ,
           that
           it
           is
           
             the
             sins
             of
             the
             Fathers
          
           that
           are
           
             visited
             on
             the
             children
          
           .
        
         
           Obj.
           It
           is
           meant
           of
           children
           in
           an
           ethical
           sense
           ,
           that
           is
           ,
           not
           natural
           ,
           but
           the
           heirs
           of
           their
           vices
           .
        
         
           Answ
           .
           It
           is
           plain
           in
           the
           Text
           that
           it
           is
           to
           
             natural
             children
          
           ,
           and
           therefore
           the
           third
           and
           fourth
           Generation
           are
           mentioned
           :
           (
           though
           it
           's
           true
           ,
           that
           it
           is
           not
           all
           those
           children
           that
           
             lie
             under
          
           that
           guilt
           ,
           but
           only
           those
           that
           inherit
           their
           vices
           .
           )
           Otherwise
           the
           threatning
           should
           be
           equally
           to
           any
           other
           mans
           natural
           children
           ,
           that
           imitate
           your
           sin
           :
           But
           that
           's
           
           against
           the
           plain
           Text
           :
           Though
           it
           be
           true
           ,
           that
           any
           other
           mans
           children
           that
           imitate
           your
           sin
           ,
           are
           liable
           to
           punishment
           for
           such
           imitation
           :
           yet
           not
           for
           your
           sin
           .
        
         
           
             Arg.
             11.
             
             Eph.
             2.
             3.
             11
             ,
             12.
             
             [
             Were
             by
             nature
             the
             children
             of
             wrath
             ,
             even
             as
             others
             .
             —
             Remember
             that
             ye
             being
             in
             time
             past
             Gentiles
             in
             the
             flesh
             ,
             —
             that
             at
             that
             time
             ye
             were
             without
             Christ
             ,
             being
             aliens
             from
             the
             Common-wealth
             of
          
           Israel
           ,
           
             and
             strangers
             from
             the
             Covenants
             of
             Promise
             ,
             having
             no
             hope
             ,
             and
             without
             God
             in
             the
             World.
             ]
          
           The
           first
           words
           are
           commonly
           understood
           of
           a
           state
           of
           wrath
           derived
           from
           Parents
           by
           natural
           Generation
           .
           If
           that
           be
           not
           the
           meaning
           ,
           then
           I
           confess
           it
           makes
           nothing
           to
           prove
           either
           the
           imputation
           of
           
           Adam's
           sin
           ,
           or
           other
           Parents
           ;
           nor
           native
           corruption
           neither
           :
           But
           if
           that
           be
           the
           sense
           ,
           as
           is
           commonly
           judged
           ,
           then
           is
           there
           no
           intimation
           for
           a
           restriction
           of
           it
           to
           
           Adam's
           sin
           ,
           as
           the
           only
           cause
           of
           our
           desert
           of
           that
           wrath
           ;
           nay
           ,
           the
           later
           verses
           ,
           and
           the
           whole
           scope
           of
           the
           place
           gives
           it
           as
           a
           special
           reason
           ;
           that
           
             [
             they
             were
             Gentiles
             in
             the
             flesh
             ]
             .
          
           So
           that
           it
           seems
           to
           me
           some
           state
           of
           wrath
           which
           Israel
           was
           not
           under
           ,
           that
           is
           here
           meant
           ;
           or
           at
           least
           ,
           some
           what
           more
           to
           them
           as
           the
           seed
           of
           the
           Gentiles
           ,
           than
           was
           common
           to
           Israel
           .
           It
           appears
           also
           from
           the
           following
           verses
           ,
           that
           when
           Christ
           took
           away
           
           the
           enmity
           ,
           so
           that
           the
           Gentiles
           were
           no
           more
           strangers
           and
           foreigners
           ,
           but
           fellow-Citizens
           of
           the
           Saints
           ,
           and
           of
           the
           houshold
           of
           God
           ,
           and
           no
           more
           without
           God
           ,
           Covenant
           ,
           Hope
           ,
           &c.
           that
           Christ
           did
           deliver
           the
           Gentiles
           from
           a
           special
           punishment
           (
           and
           consequently
           guilt
           )
           which
           lay
           on
           them
           and
           their
           seed
           ,
           more
           than
           on
           the
           Jews
           .
        
         
           So
           
             Gal.
             2.
             15.
             
             [
             We
             who
             are
             Jews
             by
             nature
             ,
             and
             not
             sinners
             of
             the
             Gentiles
             ]
          
           which
           intimates
           plainly
           that
           the
           Gentiles
           were
           by
           nature
           in
           a
           worse
           state
           than
           the
           Jews
           :
           and
           therefore
           had
           by
           nature
           some
           more
           guilt
           than
           they
           .
        
         
           Obj.
           That
           is
           not
           because
           the
           Gentiles
           were
           by
           nature
           guilty
           of
           any
           more
           than
           
           Adam's
           sin
           ,
           but
           because
           the
           Jews
           were
           by
           nature
           freed
           from
           that
           guilt
           ;
           which
           made
           the
           difference
           .
        
         
           Answ
           .
           I
           confess
           that
           may
           be
           much
           ,
           taking
           the
           word
           
             [
             nature
          
           ]
           but
           as
           the
           cause
           of
           the
           persons
           to
           whom
           the
           benefit
           is
           given
           ,
           and
           not
           as
           the
           cause
           of
           the
           gift
           ,
           or
           thing
           given
           .
           But
           yet
           that
           seems
           
             not
             all
          
           which
           is
           meant
           ,
           when
           we
           are
           called
           
             [
             sinners
             of
             the
             Gentiles
             ,
             and
             strangers
             and
             foreigners
             ,
          
           &c.
           ]
           For
           these
           shew
           some
           further
           transgression
           of
           our
           Parents
           that
           bound
           the
           sin
           of
           Adam
           falier
           on
           us
           ,
           and
           
             increased
             our
             guilt
          
           beyond
           that
           of
           the
           Jews
           ,
           I
           mean
           ,
           increased
           it
           
             fundamentaliter
             
             quoad
             ●iusam
             meritoriam
          
           ,
           though
           not
           
             terminative
             quoad
             poenam
             demeritam
          
           .
           And
           indeed
           ,
           it
           was
           not
           
             all
             the
             Jews
          
           that
           were
           freed
           from
           the
           guilt
           of
           
           Adam's
           sin
           ;
           but
           only
           those
           of
           them
           that
           were
           within
           the
           special
           Covenant
           of
           Grace
           .
        
         
           Arg.
           12.
           
           Matth.
           23.
           31
           ,
           35
           ,
           36.
           
           [
           Wherefore
           ye
           be
           witnesses
           to
           your selves
           that
           ye
           are
           the
           children
           of
           them
           which
           killed
           the
           Prophets
           :
           Fill
           ye
           up
           then
           the
           measure
           of
           your
           Fathers
           .
           Ye
           serpents
           !
           ye
           generation
           of
           vipers
           !
           how
           shall
           ye
           escape
           the
           damnation
           of
           hell
           ?
           —
           That
           upon
           you
           may
           come
           all
           the
           rightous
           blood
           shed
           on
           the
           earth
           ,
           from
           the
           blood
           of
           righteous
           Abel
           to
           the
           blood
           of
           Zaccharias
           son
           of
           Barachias
           ,
           whom
           ye
           slew
           between
           the
           Temple
           and
           the
           Altar
           :
           Verily
           I
           say
           unto
           you
           ;
           all
           these
           things
           shall
           come
           upon
           this
           Generation
           .
           ]
        
         
           Here
           ,
           1.
           that
           which
           they
           are
           brought
           in
           to
           witness
           against
           themselves
           ,
           is
           something
           that
           may
           justly
           subject
           them
           to
           punishment
           :
           But
           that
           which
           they
           must
           so
           witness
           is
           ,
           
             [
             that
             they
             are
             the
             children
             of
             them
             that
             killed
             the
             Prophets
             ,
             ]
          
           (
           and
           not
           of
           Adam
           only
           :
           )
           
             go
             .
             &c.
          
           2.
           
           From
           hence
           Christ
           concludeth
           ,
           1.
           
           
             [
             Fill
             up
             the
             measure
             of
             your
             Fathers
             ,
          
           &c.
           ]
           
             q.
             d.
          
           1.
           
           Having
           the
           same
           corrupt
           natures
           with
           your
           Parents
           ,
           no
           wonder
           if
           ye
           do
           the
           same
           deeds
           .
           2.
           
           It
           is
           just
           with
           God
           to
           forsake
           
           you
           for
           their
           sakes
           ,
           and
           permit
           you
           to
           follow
           the
           nature
           that
           you
           have
           from
           them
           .
           2.
           
           He
           calls
           them
           a
           
             generation
             of
             vipers
             and
             serpents
          
           ,
           not
           only
           because
           of
           their
           
             first
             Father
          
           ,
           but
           because
           of
           the
           
             murderers
             of
             the
             Prophets
          
           .
           3.
           
           He
           saith
           ,
           that
           the
           
             righteous
             blood
             shed
             by
          
           their
           Fathers
           shall
           come
           on
           them
           :
           so
           that
           it
           appeareth
           that
           it
           is
           not
           only
           their
           
             own
             imitation
          
           of
           their
           Parents
           blood
           shed
           that
           comes
           on
           them
           ,
           but
           even
           that
           very
           blood
           that
           was
           shed
           by
           their
           Parents
           before
           they
           were
           born
           .
           4.
           
           He
           gives
           the
           reason
           from
           their
           natural
           participation
           ,
           
             [
             whom
             ye
             slew
             :
          
           ]
           and
           
             [
             ye
             are
             the
             children
             of
             them
             that
             killed
             ,
          
           &c.
           ]
           
             q.
             d.
          
           In
           as
           much
           as
           your
           Parents
           did
           it
           ,
           and
           you
           have
           your
           nature
           from
           them
           ,
           it
           's
           just
           that
           all
           this
           be
           imputed
           to
           you
           ,
           and
           that
           you
           suffer
           as
           the
           doers
           of
           it
           your selves
           ;
           which
           yet
           you
           might
           have
           remedied
           by
           leaving
           their
           sinful
           ways
           :
           but
           being
           your selves
           imitaters
           of
           them
           ,
           you
           shall
           bear
           both
           the
           sins
           which
           they
           and
           which
           your selves
           have
           committed
           .
        
         
           
             Arg.
             13.
             
             Psal
             .
             109.
             9
             ,
             10
             ,
             12
             ,
             13
             ,
             14
             ,
             15
             ,
             16.
             
             [
             Let
             his
             children
             be
             continually
             vagabonds
             ,
             and
             beg
             :
             and
             let
             them
             seek
             their
             bread
             also
             out
             of
             their
             desolate
             places
             .
             —
             Neither
             let
             there
             be
             any
             to
             favour
             his
             fatherless
             children
             :
             let
             his
             posterity
             be
             cut
             off
             ,
             and
             in
             the
             generation
             following
             let
             their
             name
             be
             blotted
             out
             .
             Let
             the
             
             iniquity
             of
             bis
             Fathers
             be
             remembred
             with
             the
             Lord
             ,
             and
             let
             not
             the
             sin
             of
             his
             Mother
             be
             blotted
             out
             .
             Let
             them
             be
             before
             the
             Lord
             continually
             ,
             that
             he
             may
             cut
             off
             the
             memory
             of
             them
             from
             the
             earth
             .
             ]
          
           Here
           seems
           to
           be
           as
           plain
           evidence
           ,
           that
           we
           may
           be
           justly
           punished
           for
           the
           sins
           of
           our
           neerer
           Parents
           ,
           as
           any
           is
           in
           Scripture
           to
           prove
           the
           imputation
           of
           
           Adam's
           sin
           .
           1.
           
           David
           desireth
           a
           curse
           upon
           this
           sinners
           posterity
           ,
           even
           before
           they
           are
           born
           ,
           or
           before
           he
           knows
           what
           they
           will
           prove
           .
           2.
           
           And
           this
           is
           not
           because
           of
           
           Adam's
           sin
           ,
           though
           that
           also
           lay
           upon
           them
           ;
           but
           ,
           as
           he
           expresseth
           it
           ,
           
             ver
             .
             16.
             [
             because
             he
             remembred
             not
             to
             shew
             mercy
             ,
             but
             persecuted
             the
             po●
             and
             needy
             man
             ,
          
           &c.
           ]
           3.
           
           Yea
           ,
           he
           desireth
           that
           God
           would
           remember
           the
           
             iniquity
             of
             his
             Father
             ,
             and
             not
             blot
             out
             the
             sin
             of
             his
             Mother
             :
          
           which
           cannot
           be
           meant
           of
           any
           punishment
           that
           David
           would
           have
           God
           inflict
           on
           that
           Father
           or
           Mother
           .
           He
           is
           not
           of
           a
           spirit
           so
           cruel
           and
           contrary
           to
           the
           Gospel
           ,
           as
           to
           desire
           that
           God
           would
           not
           forgive
           them
           that
           are
           dead
           long
           ago
           ,
           and
           either
           in
           joy
           or
           misery
           ;
           when
           he
           knew
           not
           whether
           they
           died
           penitently
           ,
           or
           impenitently
           .
           If
           any
           say
           that
           he
           did
           know
           by
           the
           spirit
           of
           prophesie
           ,
           or
           special
           vision
           ,
           that
           they
           did
           die
           impenitently
           ,
           and
           are
           in
           hell
           :
           1.
           
           I
           desire
           them
           that
           affirm
           it
           ,
           to
           prove
           it
           .
           2.
           
           If
           so
           ,
           what
           need
           he
           desire
           
           that
           God
           would
           not
           forgive
           them
           ,
           or
           blot
           out
           their
           sin
           ,
           which
           he
           knew
           was
           now
           beyond
           possibility
           .
           3.
           
           But
           the
           next
           words
           in
           the
           Text
           shew
           that
           he
           speaks
           only
           of
           the
           sin
           of
           the
           dead
           Ancestors
           ,
           as
           it
           lieth
           on
           the
           posterity
           ,
           and
           not
           on
           themselves
           :
           For
           as
           it
           was
           not
           the
           dead
           ,
           but
           the
           living
           ,
           that
           David
           prayeth
           against
           ,
           so
           he
           next
           saith
           ,
           
             Let
             them
             be
             before
             the
             Lord
             continually
             ,
             that
             he
             may
             cut
             off
             the
             memory
             of
             them
             from
             the
             earth
             .
             ]
          
           So
           that
           it
           is
           a
           penalty
           on
           him
           that
           then
           was
           living
           ,
           and
           upon
           his
           posterity
           ,
           that
           David
           prays
           for
           ,
           even
           that
           his
           Parents
           sin
           may
           be
           remembred
           against
           him
           ,
           and
           his
           sin
           remembred
           against
           his
           children
           ;
           and
           not
           that
           any
           of
           them
           may
           be
           remembred
           against
           the
           dead
           ,
           who
           ,
           for
           ought
           he
           knew
           ,
           might
           some
           of
           them
           be
           pardoned
           in
           Heaven
           .
        
         
           Obj.
           This
           might
           be
           an
           unlawful
           Prayer
           .
        
         
           Answ
           .
           Then
           would
           it
           not
           be
           recorded
           among
           the
           sacred
           forms
           which
           were
           dictated
           by
           the
           Holy
           Ghost
           ,
           without
           one
           word
           of
           check
           or
           reprehension
           .
        
         
           Obj.
           It
           is
           but
           temporal
           judgments
           that
           David
           desires
           for
           the
           Parents
           sin
           .
        
         
           Answ
           .
           1.
           
           It
           's
           known
           that
           the
           judgments
           and
           blessings
           of
           God
           are
           mostly
           expressed
           in
           the
           old
           Testament
           ,
           as
           consisting
           in
           things
           temporal
           ;
           because
           it
           was
           not
           yet
           the
           fulness
           
           of
           time
           for
           Grace
           ,
           and
           the
           great
           fruits
           and
           concomitants
           of
           it
           to
           be
           revealed
           to
           the
           full
           .
           Life
           and
           immortality
           are
           brought
           to
           light
           (
           in
           a
           greater
           measure
           )
           in
           the
           Gospel
           .
           2.
           
           I
           have
           proved
           in
           the
           beginning
           ,
           that
           If
           God
           may
           inflict
           temporal
           death
           on
           children
           for
           Parents
           sin
           ,
           then
           also
           may
           he
           inflict
           eternal
           ,
           as
           to
           the
           penalty
           of
           loss
           ,
           and
           so
           much
           of
           the
           pain
           of
           sense
           as
           the
           apprehension
           of
           that
           loss
           must
           needs
           infer
           .
           He
           that
           depriveth
           man
           of
           life
           ,
           depriveth
           him
           of
           all
           the
           comforts
           of
           it
           :
           and
           he
           that
           may
           do
           so
           ,
           may
           leave
           him
           his
           life
           without
           those
           comforts
           ,
           if
           he
           please
           .
        
         
           
             Arg.
             14.
             
             [
             Psal
             .
             137.
             9.
             
             Happy
             shall
             he
             be
             that
             taketh
             and
             dasheth
             thy
             little
             ones
             against
             the
             stones
             .
             ]
          
           Here
           
           Babylon's
           children
           are
           to
           be
           dashed
           against
           the
           stones
           ,
           not
           only
           for
           
           Adam's
           ,
           but
           their
           neerer
           Parents
           sins
           :
           As
           is
           plain
           ,
           in
           that
           those
           are
           given
           as
           the
           reason
           ,
           in
           the
           Psalm
           .
        
         
           Arg.
           15.
           
           Job
           .
           21.
           19.
           
           [
           God
           layeth
           up
           his
           iniquity
           for
           his
           children
           ,
           ]
           
             that
             is
             ,
             a
             punishment
             for
             his
             very
             iniquity
             .
             So
          
           Job
           27.
           14.
           
           If
           his
           children
           be
           multiplied
           ,
           it
           is
           for
           the
           sword
           ;
           and
           his
           off-spring
           shall
           not
           be
           satisfied
           with
           bread
           :
           Those
           that
           remain
           of
           him
           shall
           be
           buried
           in
           death
           .
           So
           Job
           .
           17.
           5.
           
           Even
           the
           eyes
           of
           his
           children
           shall
           fail
           .
           So
           Job
           5.
           4.
           
        
         
         
           
             Arg.
             16.
          
           
           The
           infants
           were
           to
           be
           part
           of
           the
           
             fasting
             ,
             mourning
             ,
             repenting
             ,
             sanctified
             Assembly
             ,
          
           Joel
           .
           2.
           15
           ,
           16.
           which
           was
           not
           to
           lament
           
           Adam's
           sin
           only
           ,
           but
           their
           
             later
             sins
             :
             go
          
           .
           the
           infants
           had
           some
           sort
           of
           participation
           in
           the
           guilt
           and
           danger
           of
           punishment
           .
        
         
           Arg.
           17.
           
           Nahum
           .
           3.
           10.
           
           [
           Her
           young
           children
           also
           were
           dashed
           in
           pieces
           at
           the
           top
           of
           all
           the
           streets
           .
           ]
           
             This
             mentioned
             as
             God's
             punishment
             for
             Parents
             sins
             .
             The
             like
             is
             oft
             in
             the
          
           Lament
           .
        
         
           So
           Hos
           .
           13.
           16.
           
           Samaria
           shall
           become
           desolate
           ,
           for
           she
           hath
           rebelled
           against
           her
           God
           ;
           they
           shall
           fall
           by
           the
           sword
           ,
           their
           infants
           shall
           be
           dashed
           in
           pieces
           ,
           and
           their
           women
           with
           child
           shall
           be
           rip'd
           up
           .
        
         
           Arg.
           18.
           
           Jer.
           29.
           32.
           
           [
           Thus
           saith
           the
           Lord
           ;
           I
           will
           punish
           Shemaiah
           the
           Nehelamite
           and
           his
           seed
           ,
           because
           he
           hath
           taught
           rebellion
           against
           the
           Lord.
           ]
           
             Mark
             here
             ,
             it
             is
             called
          
           [
           punishing
           his
           seed
           .
           ]
        
         
           
             So
             of
          
           Jehoiakim
           ,
           Jer.
           36.
           31.
           
           I
           will
           punish
           him
           and
           his
           seed
           ,
           
             &c.
             So
          
           Jer.
           22.
           28
           ,
           30.
           
        
         
           Arg.
           19.
           
           Isa
           .
           14.
           20.
           
           [
           The
           seed
           of
           evil
           doers
           shall
           never
           be
           renowned
           .
           ]
           
             Isa
             .
             1.
             4.
          
           
           [
           A
           people
           laden
           with
           iniquity
           ;
           a
           seed
           of
           evil
           doers
           .
           ]
           
             Psal
             .
             21.
             10.
          
           
           [
           Their
           fruit
           shalt
           thou
           destroy
           from
           the
           earth
           ,
           and
           their
           seed
           from
           among
           the
           children
           of
           men
           .
           ]
           
             Psal
             .
             37.
             28.
          
           
           [
           The
           seed
           of
           the
           wicked
           shall
           be
           cut
           off
           .
           ]
           
             So
             Psal
             .
             106.
             27.
             
             
             And
             it
             's
             oft
             made
             a
             reproach
             ,
             and
             a
             note
             of
             men
             liable
             to
             contempt
             ;
             as
          
           Isa
           .
           57.
           3.
           
           [
           Ye
           sons
           of
           the
           Sorceress
           ,
           the
           seed
           of
           the
           Adulterer
           and
           the
           Whore
           :
           
             so
             oft
          
           .
           Mal.
           2.
           15.
           
             may
             have
             somewhat
             to
             this
             sense
          
           ;
           [
           And
           wherefore
           one
           ?
           that
           he
           might
           seek
           a
           godly
           seed
           :
           ]
           
             whereof
             one
             reason
             may
             be
             ,
             when
             they
             contract
             no
             guilt
             of
             Parents
             Adultery
             .
          
        
         
           I
           might
           here
           also
           draw
           an
           argument
           not
           contemptible
           from
           the
           interest
           of
           the
           seed
           of
           the
           faithful
           in
           the
           benefits
           of
           free
           Grace
           :
           But
           because
           I
           have
           been
           so
           long
           ,
           I
           will
           add
           but
           one
           more
           ,
           and
           in
           that
           sum
           up
           many
           more
           Scriptures
           .
        
         
           
             Arg.
             20.
          
           
           From
           all
           the
           examples
           of
           God's
           actual
           execution
           of
           Justice
           on
           children
           for
           the
           sins
           of
           neerer
           Parents
           .
           1.
           
           For
           that
           of
           
           Cain's
           I
           mentioned
           it
           before
           ,
           out
           of
           
             Matth.
             23.
          
           
           And
           the
           Text
           shews
           that
           
             his
             seed
             suffered
          
           for
           his
           sake
           ,
           and
           not
           only
           for
           
           Adam's
           ,
           when
           there
           was
           such
           a
           difference
           made
           between
           
           Seth's
           and
           his
           ,
           that
           his
           seed
           are
           called
           ,
           
             the
             children
             of
             men
          
           ;
           and
           so
           far
           excommunicated
           ,
           that
           the
           
             sons
             of
             God
          
           were
           not
           to
           joyn
           with
           them
           in
           Marriage
           .
           2.
           
           
             The
             infants
             of
             the
             whole
             World
          
           were
           drowned
           in
           the
           floud
           ,
           not
           only
           because
           of
           
           Adam's
           sin
           ,
           but
           because
           
             their
             Fathers
          
           were
           grown
           so
           wicked
           .
           And
           it
           seems
           by
           
             Peter
             ;
             1
             Pet.
             3.
             19
             ,
             20.
          
           that
           they
           are
           part
           of
           the
           
             spirits
             in
             Prison
          
           .
           When
           in
           
           the
           mean
           time
           ,
           
           Noah's
           whole
           Family
           (
           even
           wicked
           Cham
           )
           are
           saved
           for
           his
           sake
           .
           3.
           
           When
           Sodom
           is
           burnt
           ,
           all
           the
           infants
           perish
           .
           And
           it
           seems
           by
           
             Jude
             7.
          
           that
           
             they
             suffer
             the
             vengeance
             of
             eternal
             fire
          
           ;
           and
           the
           reason
           is
           ,
           
             because
             they
             gave
             themselves
             over
             to
             fornication
             ,
             and
             strange
             flesh
             .
          
           Ibid.
           4.
           
           God
           destroyed
           all
           the
           
             first
             born
             of
             Egypt
          
           for
           the
           Princes
           and
           Parents
           sin
           .
           5.
           
           Moses
           commandeth
           to
           
             kill
             every
             male
             of
             the
             Midianites
             among
             the
             little
             ones
             ,
          
           even
           after
           they
           had
           given
           them
           quarter
           ,
           and
           brought
           them
           home
           ,
           
             Numb
             .
             31.
             17.
             6.
          
           
           So
           did
           they
           ,
           and
           more
           ,
           to
           the
           subjects
           of
           
             Sihon
             ,
             Deut.
             2.
             34.
          
           
           They
           
             utterly
             destroyed
             the
             men
             and
             the
             women
             ,
             and
             the
             little
             ones
             of
             every
             City
             and
             left
             none
             to
             remain
             .
          
           7.
           
           So
           did
           they
           by
           Og
           the
           King
           of
           Bashan
           ,
           and
           his
           subjects
           ,
           
             Deut.
             3.
             6.
          
           besides
           the
           rest
           of
           the
           inhabitants
           ,
           whom
           they
           drove
           out
           .
           8.
           
           The
           like
           God
           denounceth
           against
           themselves
           for
           their
           rebellion
           ,
           
             Deut
             ,
             32.
             25.
             9.
          
           
           The
           like
           is
           executed
           on
           
             Achan's
             Family
             ,
             Judg.
             7.
             24
             ,
             25.
          
           which
           indeed
           goes
           beyond
           the
           case
           in
           hand
           .
           10.
           
           God
           commandeth
           Saul
           to
           
             slay
             both
             man
             ,
             woman
             ,
             infants
             ,
             and
             suckling
             of
             〈◊〉
             Amalekites
             ,
          
           1
           Sam.
           15.
           3.
           11.
           
           God
           killeth
           the
           
             child
             begotten
             by
             David
          
           in
           Adultery
           ,
           for
           his
           sin
           .
           12.
           
           He
           threatens
           
             out
             of
             his
             own
             loins
          
           to
           raise
           up
           evil
           against
           David
           for
           that
           sin
           ,
           and
           other
           evils
           .
           13.
           
           He
           bringeth
           
           a
           curse
           on
           
             Eli's
             house
             after
             him
          
           ,
           for
           his
           and
           his
           sons
           sins
           .
           14.
           
           He
           saith
           ,
           for
           
           Solomon's
           sin
           ,
           he
           will
           
             afflict
             the
             seed
             of
          
           David
           ,
           
             1
             Kin.
             11.
             39.
          
           and
           so
           rendeth
           from
           him
           the
           ten
           tribes
           .
           15.
           
           He
           cutteth
           off
           ,
           and
           bringeth
           evil
           on
           
             Ahab's
             posterity
             for
             his
             sake
          
           ,
           1
           Kin.
           21.
           21.
           15.
           
           He
           rejected
           
             all
             the
             seed
             of
          
           Israel
           ,
           
             and
             afflicted
             them
             ,
             and
             delivered
             them
             into
             the
             hand
             of
             the
             enemy
             for
             their
             Parents
             sin
             ,
          
           2
           Kings
           17.
           20.
           16.
           
           
           Manasseh's
           sin
           God
           
             would
             not
             pardon
             to
             his
             posterity
             ,
          
           when
           he
           was
           dead
           ,
           and
           pardoned
           himself
           ,
           
             2
             Kin.
             24.
             3
             ,
             4.
             17.
             
             Ezek.
             9.
             6.
             
          
           He
           gives
           the
           like
           command
           ,
           
             [
             Slay
             utterly
             old
             and
             young
             ,
             both
             maids
             and
             little
             children
             .
             ]
          
           18.
           
           The
           children
           of
           
             Babylon
             ,
             Shemaiah
          
           and
           others
           are
           mentioned
           before
           .
           19.
           
           I
           will
           mention
           but
           two
           more
           ,
           which
           shall
           be
           very
           remarkable
           .
           The
           first
           is
           ,
           
             2
             Sam.
             21.
          
           where
           the
           plague
           of
           famine
           is
           inflicted
           for
           
           Saul's
           sin
           ,
           and
           healed
           by
           the
           sacrificing
           of
           seven
           of
           his
           posterity
           .
           20.
           
           The
           last
           is
           the
           sad
           example
           of
           the
           Jews
           ,
           for
           killing
           Christ
           ;
           who
           ,
           being
           acquainted
           ,
           it
           seems
           ,
           with
           this
           doctrine
           that
           I
           maintain
           ,
           did
           say
           to
           
             Pilate
             ,
             His
             blood
             be
             on
             us
             ,
             and
             on
             our
             children
             :
          
           and
           so
           it
           hath
           been
           ,
           and
           is
           to
           this
           day
           ,
           to
           the
           terror
           of
           all
           the
           Churches
           ,
           who
           therein
           may
           behold
           the
           severity
           of
           the
           Lord.
           
        
         
           So
           much
           cursorily
           for
           the
           proof
           of
           the
           Assertion
           .
        
         
         
           In
           the
           next
           place
           we
           must
           answer
           some
           more
           of
           the
           chief
           objections
           ,
           besides
           what
           are
           already
           answered
           on
           the
           by
           .
           And
           first
           I
           will
           answer
           those
           that
           make
           equally
           against
           the
           imputation
           of
           
           Adam's
           or
           our
           neerer
           Parents
           sin
           :
           And
           because
           learned
           and
           judicious
           Placaeus
           hath
           said
           more
           to
           the
           matter
           (
           in
           
             Thes
             .
             Salmuriens
             .
             Vol.
             1.
             de
             statu
             hom
             .
             lapsi
             ante
             Grat.
             pag.
             206
             ,
             207.
             
             Thes
             .
             12
             ,
             13
             ,
             14
             ,
          
           &c.
           )
           than
           any
           that
           I
           know
           of
           ,
           I
           shall
           consider
           of
           his
           reasons
           ;
           as
           they
           are
           brought
           against
           the
           imputation
           of
           
           Adam's
           actual
           sin
           ,
           to
           his
           posterity
           ;
           and
           consequently
           make
           against
           our
           participation
           in
           the
           guilt
           of
           our
           neerer
           Parents
           actual
           sins
           .
        
         
           1.
           
           
             He
             saith
          
           it
           is
           not
           agreeable
           to
           that
           of
           Ezek.
           The
           Son
           shall
           not
           bear
           the
           iniquity
           of
           the
           Father
           :
           for
           we
           should
           bear
           the
           iniquity
           of
           Adam
           .
        
         
           Answ
           .
           1.
           
           This
           speaks
           of
           a
           Son
           that
           disowneth
           his
           Fathers
           iniquity
           ,
           and
           hateth
           it
           ,
           and
           goeth
           not
           in
           the
           same
           way
           ;
           as
           is
           plain
           ,
           
             Ezek.
             18.
             5
             ,
             6.
             14
             ,
          
           to
           17.
           and
           of
           no
           other
           :
           such
           shall
           not
           die
           for
           Parents
           sins
           .
           2.
           
           But
           this
           is
           no
           proof
           that
           he
           never
           
             deserved
             death
          
           for
           them
           ;
           but
           only
           that
           through
           gracious
           indulgence
           ,
           it
           shall
           
             not
             be
             inflicted
          
           .
           So
           that
           this
           is
           a
           passage
           of
           Grace
           ,
           and
           not
           of
           pure
           Justice
           according
           to
           the
           meer
           law
           of
           works
           .
        
         
         
           Obj.
           God
           speaks
           it
           to
           prove
           his
           Righteousness
           ,
           and
           not
           his
           Grace
           :
           
             ver
             .
             29.
          
           
        
         
           Answ
           .
           It
           is
           his
           
             ordinate
             Righteousness
          
           according
           to
           the
           
             promise
             of
             Grace
          
           ,
           which
           he
           must
           fulfil
           ,
           and
           not
           according
           to
           the
           
             meer
             law
             of
             works
             or
             nature
             ,
          
           which
           he
           vindicateth
           :
           It
           is
           his
           just
           and
           equal
           dealings
           with
           men
           compared
           one
           to
           another
           ,
           supposing
           that
           they
           stand
           all
           upon
           terms
           of
           Grace
           .
           3.
           
           And
           this
           is
           yet
           more
           plain
           ,
           in
           that
           the
           very
           same
           promise
           ,
           on
           the
           same
           ground
           ,
           is
           made
           to
           them
           that
           
             repent
             ,
             and
             turn
             from
             their
             evil
             ways
             :
          
           ver
           .
           21
           ,
           22.
           
           Certainly
           the
           promise
           of
           
             pardon
             of
             sin
             is
             a
             promise
             of
             Grace
             ,
          
           and
           not
           an
           effect
           of
           the
           pure
           law
           of
           nature
           or
           works
           .
           So
           that
           the
           reason
           here
           why
           that
           Son
           ,
           who
           himself
           doth
           
             that
             which
             is
             lawful
             and
             right
             ,
             shall
             not
             die
             for
             the
             Fathers
             sin
             ,
          
           is
           the
           same
           as
           why
           a
           
             repenting
             sinner
             shall
             not
             die
             for
             his
             sin
             ,
          
           ver
           .
           21
           ,
           22.
           which
           can
           be
           no
           other
           than
           
             pardoning
             Grace
          
           ;
           which
           is
           so
           far
           from
           proving
           that
           there
           
             was
             no
             precedent
             guilt
          
           ,
           that
           it
           undoubtedly
           proves
           that
           
             there
             was
          
           :
           for
           where
           there
           is
           
             no
             guilt
          
           ,
           there
           can
           be
           
             no
             pardon
          
           .
        
         
           This
           answer
           shall
           serve
           also
           to
           those
           that
           confess
           the
           imputation
           of
           
           Adam's
           sin
           ,
           and
           yet
           from
           hence
           argue
           against
           the
           imputation
           of
           other
           Parents
           sins
           .
           To
           which
           I
           shall
           add
           ,
           as
           to
           them
           ,
           that
           this
           Text
           is
           no
           more
           against
           
           one
           than
           the
           other
           :
           go
           .
           if
           it
           be
           not
           against
           the
           former
           ,
           it
           is
           not
           against
           the
           later
           .
           Let
           them
           shew
           any
           intimated
           difference
           .
        
         
           2.
           
           Saith
           Placaeus
           ,
           It
           agreeth
           not
           with
           right
           reason
           .
           For
           ,
           1.
           
           If
           
           Adam's
           sin
           be
           imputed
           ,
           then
           his
           obedience
           ought
           to
           be
           imputed
           ,
           if
           he
           had
           continued
           innocent
           .
        
         
           Answ
           .
           The
           word
           imputation
           ,
           as
           ambiguous
           ,
           I
           purposely
           avoid
           ,
           unless
           where
           I
           may
           explain
           it
           :
           but
           not
           the
           sense
           before
           explained
           .
           I
           grant
           that
           to
           be
           true
           ,
           which
           he
           supposeth
           absurd
           :
           But
           I
           say
           withal
           ,
           that
           yet
           
           Adam's
           
             imputed
             righteousness
          
           alone
           would
           have
           saved
           none
           that
           had
           had
           the
           least
           personal
           unrighteousness
           of
           his
           own
           .
           Because
           
             bonum
             est
             ex
             causis
             integris
          
           ,
           we
           should
           have
           been
           innocent
           as
           we
           came
           into
           the
           World
           ;
           but
           yet
           the
           next
           sin
           of
           our
           own
           would
           have
           spoiled
           that
           innocency
           .
           2.
           
           Further
           ,
           I
           shewed
           before
           that
           there
           is
           not
           the
           same
           reason
           for
           conveying
           accidental
           benefits
           to
           nature
           ,
           as
           for
           conveying
           a
           nature
           deprived
           of
           them
           .
           In
           case
           of
           privation
           ,
           the
           Parents
           cannot
           convey
           what
           they
           have
           not
           :
           But
           though
           they
           had
           it
           ,
           yet
           it
           followeth
           not
           that
           they
           should
           convey
           it
           ,
           if
           it
           were
           a
           supervenient
           accident
           separable
           from
           nature
           :
           as
           for
           example
           ,
           any
           right
           to
           a
           reward
           that
           Adam
           might
           be
           supposed
           to
           attain
           by
           his
           obedience
           :
           this
           might
           be
           proper
           to
           himself
           .
        
         
         
           3.
           
           
             He
             addeth
          
           ,
           [
           at
           least
           ,
           all
           the
           sins
           which
           Adam
           committed
           while
           we
           were
           in
           his
           loins
           ,
           must
           be
           imputed
           to
           us
           .
           ]
        
         
           Answ
           .
           I
           grant
           it
           ,
           and
           say
           that
           so
           they
           are
           :
           yet
           with
           the
           fore-mentioned
           difference
           ,
           that
           the
           first
           sin
           depriving
           us
           of
           
             all
             title
          
           to
           all
           God's
           benefits
           ,
           the
           second
           could
           deprive
           us
           of
           no
           more
           ;
           and
           so
           could
           add
           no
           more
           guilt
           terminative
           ,
           but
           only
           fundamentaliter
           .
        
         
           4.
           
           
             He
             adds
          
           ,
           [
           so
           should
           all
           the
           sins
           of
           our
           intermediate
           Parents
           ,
           seeing
           when
           they
           committed
           them
           ,
           we
           were
           as
           much
           in
           them
           as
           in
           
             Adam
             .
          
           ]
        
         
           Answ
           .
           I
           grant
           all
           ,
           with
           the
           last
           mentioned
           difference
           :
           Let
           those
           that
           go
           on
           other
           grounds
           answer
           the
           Objector
           as
           well
           as
           they
           can
           .
        
         
           5.
           
           
             He
             adds
          
           ,
           [
           yea
           the
           death
           of
           Adam
           should
           be
           so
           imputed
           to
           us
           :
           for
           if
           he
           sinned
           as
           the
           Head
           of
           mankind
           ,
           why
           should
           he
           not
           also
           be
           punished
           in
           the
           same
           respect
           ?
           If
           we
           were
           not
           bound
           to
           obey
           that
           prohibition
           ,
           but
           in
           his
           person
           ,
           surely
           neither
           to
           be
           punished
           :
           for
           the
           commination
           belongs
           no
           otherwise
           to
           us
           than
           the
           prohibition
           .
           ]
        
         
           Answ
           .
           But
           withal
           consider
           ,
           that
           though
           God
           might
           have
           satisfied
           his
           justice
           with
           destroying
           Adam
           ,
           and
           so
           putting
           an
           end
           to
           humane
           race
           ;
           yet
           ,
           1.
           
           He
           was
           no
           way
           bound
           to
           do
           this
           :
           He
           that
           a
           little
           before
           bid
           man
           
           
             encrease
             and
             multiply
          
           ,
           might
           let
           him
           enjoy
           his
           forfeited
           life
           :
           that
           was
           no
           injustice
           .
           2.
           
           Yea
           ,
           when
           God
           had
           so
           lately
           made
           so
           glorious
           a
           structure
           for
           the
           demonstration
           and
           communication
           of
           his
           goodness
           ,
           &c.
           it
           may
           seem
           in
           wisdom
           much
           fitter
           for
           him
           to
           let
           the
           sinning
           creature
           live
           ,
           while
           he
           provideth
           ,
           propoundeth
           ,
           and
           applyeth
           a
           remedy
           ,
           than
           presently
           to
           destroy
           the
           works
           that
           he
           had
           made
           ,
           though
           man
           deserved
           it
           .
           3.
           
           I
           pray
           you
           mark
           then
           the
           grounds
           that
           I
           go
           on
           :
           I
           say
           not
           that
           we
           
             personally
             were
             then
             guilty
             in
          
           Adam
           ;
           but
           that
           we
           draw
           a
           guilt
           with
           our
           
             natures
             from
          
           Adam
           .
           God
           having
           in
           just
           and
           merciful
           wisdom
           resolved
           that
           we
           shall
           survive
           ,
           and
           so
           humane
           nature
           be
           propagated
           ,
           it
           can
           be
           no
           other
           but
           a
           guilty
           nature
           that
           is
           so
           propagated
           ,
           which
           God
           is
           not
           bound
           to
           hinder
           ;
           but
           rather
           in
           wisdom
           not
           to
           hinder
           it
           ,
           if
           that
           might
           be
           called
           an
           obligation
           .
        
         
           6.
           
           
             It
             is
             further
             objected
          
           ,
           [
           Moreover
           ,
           how
           did
           we
           sin
           in
           Adam
           actually
           ,
           who
           were
           never
           actually
           in
           him
           ?
           ]
        
         
           
             Answ
             .
             1.
          
           
           I
           say
           not
           that
           
             we
             then
             sinned
             in
          
           Adam
           properly
           ;
           no
           more
           than
           that
           we
           
             did
             exist
             in
          
           Adam
           .
           For
           ,
           as
           I
           know
           that
           
             existere
             est
             esse
             extra
             causas
          
           ,
           so
           I
           know
           that
           the
           act
           of
           sin
           ,
           and
           the
           relation
           of
           guilt
           ,
           are
           accidents
           that
           must
           have
           an
           
             existent
             subject
          
           ,
           if
           they
           
           exist
           :
           and
           therefore
           we
           cannot
           be
           sinners
           ,
           and
           guilty
           before
           we
           are
           .
           But
           I
           say
           ,
           that
           when
           we
           first
           are
           ,
           we
           have
           a
           nature
           received
           from
           a
           
             guilty
             progenitor
          
           ,
           and
           therefore
           a
           
             guilty
             nature
          
           ,
           because
           he
           cannot
           convey
           to
           us
           the
           
             right
             to
             felicity
          
           which
           he
           lost
           .
           2.
           
           We
           were
           seminally
           in
           Adam
           ,
           and
           so
           sinned
           in
           him
           :
           though
           I
           know
           ,
           as
           to
           personal
           actual
           existence
           ,
           this
           is
           but
           
             terminus
             diminuens
          
           ,
           yet
           is
           it
           more
           than
           meerly
           potential
           .
        
         
           7.
           
           
             It
             's
             objected
          
           ,
           [
           How
           could
           that
           act
           be
           voluntary
           as
           to
           us
           ,
           which
           was
           long
           past
           before
           that
           we
           had
           any
           will
           ?
           ]
        
         
           Answ
           .
           As
           we
           did
           not
           
             personally
             exist
          
           in
           Adam
           ,
           so
           did
           
             we
             not
             will
          
           that
           act
           in
           Adam
           :
           But
           yet
           when
           
             we
             received
             a
             will
             from
          
           Adam
           ,
           it
           was
           
             quaedam
             natura
          
           ,
           and
           guilty
           of
           what
           
             his
             will
          
           was
           guilty
           ,
           though
           not
           by
           the
           guilt
           of
           actual
           commission
           ,
           yet
           of
           derivation
           and
           participation
           :
           And
           thus
           it
           is
           
             reputatively
             voluntary
          
           .
        
         
           8.
           
           
             It
             's
             next
             replied
             to
             some
             of
             the
             common
             reasons
             on
             our
             part
          
           ;
           [
           There
           was
           indeed
           humane
           nature
           in
           Adam
           ;
           but
           singular
           ,
           and
           divided
           from
           this
           of
           ours
           .
           And
           if
           the
           first
           act
           of
           sin
           were
           an
           act
           of
           nature
           ,
           why
           not
           also
           the
           first
           act
           of
           generation
           ?
           yet
           no
           man
           will
           say
           that
           in
           Adam
           we
           did
           beget
           Cain
           or
           Seth.
           ]
        
         
           Answ
           .
           1.
           
           This
           makes
           nothing
           against
           me
           ,
           who
           say
           not
           that
           we
           then
           sinned
           in
           
             Adam
             properly
          
           :
           but
           that
           we
           received
           a
           
             guilty
             nature
          
           
           from
           Adam
           ;
           which
           then
           began
           to
           be
           a
           sinful
           or
           guilty
           
             nature
             or
             person
          
           ,
           when
           it
           began
           to
           be
           a
           
             nature
             or
             person
          
           ;
           and
           before
           that
           was
           but
           a
           
             guilty
             seed
          
           .
           2.
           
           Faults
           and
           punishments
           being
           
             quid
             moral
             vel
             civile
          
           ,
           a
           political
           thing
           ,
           may
           be
           
             moraliter
             &
             reputative
          
           transferred
           :
           and
           therefore
           as
           a
           man
           may
           suffer
           as
           a
           membe●
           〈◊〉
           a
           sinful
           Society
           ,
           though
           
             personally
             innocent
          
           ,
           so
           might
           we
           as
           branches
           of
           mankind
           .
           But
           generation
           being
           
             quid
             naturale
          
           ,
           there
           is
           no
           such
           ground
           for
           such
           an
           imputation
           ,
           or
           reputative
           translation
           of
           it
           .
           So
           that
           the
           case
           is
           not
           alike
           .
        
         
           9.
           
           
             It
             follows
          
           ;
           [
           And
           if
           Adam
           did
           deserve
           to
           himself
           a
           punishment
           equal
           to
           that
           his
           sin
           ▪
           that
           is
           ,
           as
           great
           as
           God
           had
           threatned
           ,
           shall
           we
           think
           that
           Justice
           will
           require
           other
           punishments
           from
           innumerable
           other
           men
           for
           that
           same
           sin
           ?
           ]
        
         
           
             Answ
             .
             Adam
          
           did
           deserve
           a
           punishment
           as
           great
           as
           his
           
             personal
             nature
          
           was
           capable
           of
           ,
           and
           also
           the
           same
           to
           all
           that
           should
           come
           from
           his
           loins
           .
           If
           God
           had
           destroyed
           him
           before
           he
           had
           any
           posterity
           ,
           it
           would
           indeed
           have
           prevented
           the
           propagation
           of
           guilt
           ,
           by
           preventing
           the
           being
           of
           a
           capable
           subject
           ;
           but
           yet
           there
           would
           have
           been
           in
           
           Adam's
           sin
           a
           desert
           of
           such
           a
           propagated
           guilt
           ,
           or
           a
           
             reason
             for
             it
          
           ,
           on
           supposition
           that
           there
           were
           a
           nature
           from
           him
           propagated
           .
           I
           deny
           
           therefore
           the
           Antecedent
           ,
           on
           supposition
           that
           God
           would
           let
           the
           course
           of
           humane
           generation
           go
           on
           ,
           according
           to
           the
           newly
           established
           Law
           of
           nature
           :
           It
           was
           not
           only
           to
           his
           own
           person
           that
           Adam
           deserved
           this
           punishment
           .
           Or
           thus
           I
           may
           deny
           the
           Consequence
           :
           Though
           Adam
           deserved
           punishment
           only
           to
           his
           person
           ,
           yet
           it
           being
           to
           his
           
             whole
             person
          
           ,
           and
           our
           persons
           being
           then
           seminally
           in
           his
           ,
           and
           so
           
             after
             existing
          
           from
           his
           ,
           it
           follows
           ,
           that
           what
           he
           deserved
           to
           his
           person
           ,
           is
           propagated
           to
           those
           to
           whom
           that
           person
           propagates
           a
           being
           ;
           seeing
           it
           is
           of
           himself
           ,
           and
           out
           of
           himself
           ,
           that
           we
           proceed
           ,
           and
           not
           by
           a
           meer
           efficient
           causality
           ,
           as
           in
           creation
           ,
           or
           fabrication
           ,
           but
           he
           affordeth
           us
           our
           matter
           .
        
         
           10.
           
           
             It
             's
             further
             objected
          
           ,
           [
           Either
           that
           sin
           had
           but
           one
           adequate
           guilt
           ,
           which
           was
           to
           be
           divided
           among
           all
           
           Adam's
           posterity
           ;
           or
           as
           many
           guilts
           as
           men
           :
           If
           the
           first
           ,
           then
           it
           is
           but
           a
           little
           of
           that
           sin
           that
           is
           imputed
           ,
           or
           of
           the
           punishment
           that
           is
           due
           to
           each
           of
           us
           singularly
           .
           If
           the
           later
           ;
           then
           one
           sin
           should
           not
           have
           one
           guilt
           ,
           nor
           one
           adequate
           punishment
           ,
           but
           innumerable
           .
           ]
        
         
           Answ
           .
           The
           fundamentum
           is
           sin
           ;
           and
           that
           is
           one
           :
           so
           the
           guilt
           is
           
             one
             fundamentaliter
             &
             subjective
             primario
          
           ;
           but
           more
           than
           
             one
             fundamentaliter
             &
             subjective
             per
             derivationem
             :
          
           
           on
           supposition
           ,
           that
           according
           to
           the
           course
           of
           nature
           the
           
             one
             first
             guilty
             subject
             procreate
             more
          
           ;
           for
           thereby
           sin
           is
           propagated
           with
           ,
           and
           in
           nature
           .
           If
           the
           Law
           of
           this
           Land
           do
           ordain
           ,
           that
           a
           Traytor
           and
           his
           posterity
           be
           all
           disinherited
           and
           banished
           ;
           you
           may
           here
           put
           your
           dilematical
           question
           ,
           and
           as
           you
           answer
           it
           ,
           so
           would
           we
           .
           If
           the
           Law
           of
           God
           deprive
           rebellious
           man
           of
           all
           his
           felicity
           ,
           and
           leave
           him
           his
           natural
           being
           ,
           he
           will
           beget
           a
           posterity
           therefore
           deprived
           of
           it
           ,
           because
           they
           are
           his
           posterity
           ;
           Call
           this
           one
           
             guilt
             or
             two
             ,
             as
             you
             please
             :
          
           I
           call
           it
           
             one
             fundamentally
          
           ,
           and
           
             one
             subjectively
             while
             there
             was
             but
             one
             subject
          
           ;
           and
           
             many
             consequently
             by
             propagation
          
           ,
           when
           that
           one
           subject
           is
           as
           it
           were
           multiplied
           into
           many
           .
           So
           that
           this
           is
           but
           about
           words
           ,
           and
           not
           things
           .
        
         
           11.
           
           
             It
             's
             further
             argued
          
           ;
           [
           Lastly
           ,
           if
           we
           are
           therefore
           guilty
           of
           
           Adam's
           disobedience
           ,
           because
           we
           are
           his
           Sons
           ;
           so
           that
           neither
           the
           miraculous
           generation
           in
           respect
           of
           both
           Parents
           ,
           (
           such
           as
           was
           
           Isaack's
           and
           John
           Baptist's
           ,
           )
           nor
           yet
           a
           divine
           creation
           of
           the
           soul
           without
           the
           operation
           of
           man
           ,
           can
           exempt
           any
           man
           from
           it
           :
           what
           then
           shall
           we
           say
           of
           our
           Lord
           ?
           For
           his
           miraculous
           Conception
           by
           the
           Holy
           Ghost
           did
           not
           hinder
           him
           from
           being
           truly
           the
           Son
           of
           Adam
           ,
           arising
           from
           the
           fruit
           of
           
           David's
           loins
           .
           ]
        
         
         
           Answ
           .
           I
           confess
           this
           objection
           hath
           oft
           seemed
           more
           difficult
           to
           me
           than
           all
           the
           rest
           :
           but
           I
           see
           no
           reason
           that
           it
           should
           overthrow
           all
           our
           grounds
           .
           For
           it
           stands
           on
           the
           supposition
           of
           many
           uncertainties
           ;
           especially
           about
           the
           way
           of
           humane
           generation
           ,
           and
           the
           natural
           interest
           of
           male
           and
           female
           comparatively
           therein
           ,
           &c.
           
           But
           passing
           by
           all
           these
           ,
           (
           because
           the
           very
           naming
           of
           difficulties
           I
           find
           offendeth
           many
           ,
           )
           I
           stand
           on
           the
           common
           answer
           ,
           though
           the
           part
           or
           interest
           of
           Mary
           in
           Christ's
           Conception
           was
           so
           much
           as
           might
           prove
           him
           
             man
             of
             man
          
           ,
           and
           give
           him
           the
           
             name
             of
             the
             Son
             of
             Man
             ,
             of
          
           David
           ,
           of
           Adam
           ;
           yet
           that
           was
           but
           
             secundum
             quid
          
           ,
           or
           in
           the
           smaller
           part
           :
           for
           the
           interest
           of
           the
           
             Holy
             Ghost
          
           in
           that
           Conception
           was
           the
           
             predominant
             interest
          
           :
           and
           therefore
           he
           is
           said
           in
           our
           Creed
           simply
           ,
           
             [
             to
             be
             conceived
             by
             the
             Holy
             Ghost
             ,
             and
             born
             of
             the
             Virgin
          
           Mary
           ;
           ]
           and
           he
           is
           principally
           and
           more
           fully
           to
           be
           
             called
             the
             Son
             of
             God
             ,
             than
             of
             Man
             ,
          
           even
           according
           to
           his
           humanity
           ,
           how
           much
           soever
           of
           his
           
             material
             substance
          
           might
           be
           of
           the
           Virgin.
           This
           being
           so
           ,
           he
           could
           not
           stand
           guilty
           of
           
           Adam's
           ,
           or
           any
           Parents
           sin
           ,
           because
           in
           the
           
             predominant
             sense
          
           ,
           he
           was
           not
           
             one
             of
             their
             off-spring
          
           ,
           but
           the
           
             Son
             of
             God
             ,
             conceived
             by
             the
             Holy
             Ghost
             .
          
           2.
           
           And
           if
           the
           Holy
           Ghost's
           Conception
           do
           free
           Christ
           from
           the
           
             actual
             
             corruption
             of
             his
             nature
             ,
          
           as
           your self
           confess
           ;
           why
           not
           as
           well
           from
           the
           foresaid
           guilt
           or
           imputation
           ,
           supposing
           that
           such
           there
           is
           ?
           For
           why
           else
           should
           not
           natural
           pravity
           adhere
           to
           the
           substance
           which
           he
           received
           from
           the
           Virgin
           ?
           To
           imagine
           that
           Mary
           was
           born
           without
           original
           sin
           ,
           is
           but
           to
           make
           the
           difficulty
           greater
           ;
           (
           how
           she
           was
           free
           that
           was
           not
           conceived
           as
           Christ
           ,
           by
           the
           Holy
           Ghost
           ?
           )
           or
           to
           run
           it
           I
           know
           not
           how
           far
           .
           It
           were
           more
           plausible
           to
           say
           ,
           that
           she
           was
           perfectly
           sanctified
           by
           the
           Holy
           Ghost
           before
           Christ's
           Conception
           ;
           and
           therefore
           could
           convey
           no
           guilt
           to
           him
           :
           but
           what
           proof
           this
           would
           have
           ,
           let
           them
           tell
           that
           know
           .
        
         
           12.
           
           
             After
             these
             reasons
             ,
             the
             judicious
             Author
             concluds
             thus
          
           ;
           [
           These
           things
           I
           thought
           good
           briefly
           to
           dispute
           ,
           following
           the
           authority
           of
           most
           grave
           Divines
           ,
           (
           who
           have
           disallowed
           this
           imputation
           either
           tacitly
           by
           their
           silence
           ,
           as
           
             Calvin
             .
             Instit
             .
             Tilen
             .
             Thes
             .
             &c.
          
           or
           else
           openly
           ,
           and
           in
           express
           words
           ,
           as
           
             Pet.
             Martyr
          
           in
           
             Rom.
             5.
             
             Chamier
             Panstrat
             .
             )
          
           First
           ,
           that
           we
           may
           not
           take
           that
           for
           God's
           word
           which
           is
           not
           his
           word
           .
           2.
           
           That
           we
           ascribe
           not
           that
           to
           God
           which
           becometh
           him
           not
           .
           And
           that
           we
           may
           free
           the
           Christian
           Religion
           from
           such
           unnecessary
           difficulties
           .
           And
           lastly
           ,
           that
           we
           may
           the
           stronglier
           prove
           original
           sin
           as
           it
           is
           described
           ,
           
             Art
             10.
          
           and
           11.
           of
           the
           confession
           of
           our
           Churches
           .
           ]
        
         
         
           Answ
           .
           1.
           
           We
           stick
           not
           on
           mens
           names
           ;
           though
           we
           have
           more
           Divines
           against
           you
           .
           2.
           
           Whether
           it
           be
           God's
           word
           ,
           let
           our
           foregoing
           proof
           manifest
           .
           3.
           
           Which
           if
           we
           have
           proved
           ,
           then
           should
           not
           humane
           reason
           say
           ,
           
             it
             becomes
             him
             not
          
           :
           especially
           when
           the
           same
           reason
           confesseth
           the
           like
           to
           become
           all
           Princes
           and
           Common-wealths
           .
           4.
           
           I
           think
           I
           have
           done
           more
           to
           free
           the
           Christian
           Religion
           from
           difficulties
           ,
           by
           asserting
           such
           an
           imputation
           of
           
             all
             Parents
             sins
          
           ,
           as
           aforesaid
           ,
           than
           you
           have
           done
           by
           
             denying
             all
          
           .
           5.
           
           And
           I
           think
           that
           we
           may
           far
           more
           rationally
           maintain
           
             original
             corruption
          
           ,
           and
           the
           
             justness
             of
             punishment
          
           for
           
             original
             sin
          
           ,
           if
           we
           maintain
           the
           said
           guilt
           ,
           than
           if
           we
           deny
           it
           ,
           as
           you
           do
           .
           So
           much
           to
           this
           excellent
           Writer
           .
        
         
           Having
           answered
           their
           Objections
           ,
           let
           me
           add
           this
           in
           the
           conclusion
           .
        
         
           Arg.
           If
           we
           cannot
           be
           guilty
           of
           
             inherent
             original
             sin
          
           ,
           without
           the
           derived
           guilt
           of
           
           Adam's
           actual
           sin
           ;
           then
           we
           do
           derive
           a
           guilt
           of
           
           Adam's
           actual
           sin
           .
           But
           the
           Antecedent
           is
           true
           :
           therefore
           so
           is
           the
           Consequent
           .
        
         
           That
           we
           are
           guilty
           of
           
             inherent
             original
             sin
          
           ,
           is
           by
           them
           confessed
           .
           But
           this
           cannot
           be
           without
           a
           cause
           ,
           or
           foundation
           .
           And
           the
           foundation
           or
           cause
           must
           be
           ours
           ,
           or
           else
           the
           guilt
           cannot
           be
           ours
           .
           Now
           this
           foundation
           is
           either
           meerly
           the
           
             inherent
             pravity
          
           
           it self
           ,
           or
           somewhat
           Antecedent
           .
           Not
           meerly
           the
           
             inherent
             pravity
          
           it self
           :
        
         
           For
           ,
           1.
           
           It
           would
           prove
           against
           
             no
             Law
          
           :
           for
           no
           Law
           forbad
           us
           to
           be
           
             born
             as
             we
          
           〈◊〉
           Laws
           are
           not
           made
           to
           prohibit
           that
           which
           〈◊〉
           not
           ,
           to
           be
           what
           it
           cannot
           choose
           but
           be
           .
           The
           Law
           against
           Adultery
           prohibiteth
           the
           Parents
           to
           commit
           it
           ,
           but
           not
           the
           child●●●
           be
           born
           in
           it
           .
           There
           might
           〈…〉
           be
           a
           Law
           to
           prohibit
           a
           child
           in
           the
           womb
           to
           come
           forth
           ,
           as
           to
           prohibit
           the
           ●eed
           to
           become
           a
           man
           ,
           and
           such
           a
           man.
           Laws
           〈◊〉
           made
           to
           the
           intelligent
           〈…〉
           .
           Yet
           I
           deny
           not
           ,
           but
           original
           〈…〉
           is
           contrary
           to
           the
           Law
           of
           God
           〈…〉
           :
           but
           that
           is
           only
           consequentially
           ,
           〈…〉
           which
           it
           could
           not
           be
           ,
           if
           we
           had
           not
           the
           guilt
           of
           the
           voluntary
           act
           ,
           which
           is
           primarily
           against
           the
           Law.
           
        
         
           2.
           
           The
           esse
           of
           our
           inherent
           〈◊〉
           
             on
             p●●●●ations
          
           ,
           is
           in
           order
           of
           nature
           before
           the
           〈◊〉
           or
           culpability
           .
           But
           we
           could
           not
           have
           had
           so
           much
           as
           the
           esse
           without
           an
           
             antecedent
             guilt
          
           .
           Which
           I
           prove
           thus
           :
           Either
           the
           being
           of
           our
           
             original
             dispositions
          
           is
           only
           a
           sin
           ,
           or
           also
           a
           punishment
           .
           If
           it
           be
           only
           
             a
             sin
          
           ,
           without
           any
           antecedent
           
             sin
             or
             guilt
          
           of
           ours
           ,
           then
           either
           God
           or
           Man
           is
           the
           Author
           of
           it
           .
           Not
           God
           ;
           for
           he
           is
           not
           the
           author
           of
           sin
           :
           and
           if
           he
           were
           ,
           it
           would
           excuse
           of
           the
           guilt
           
           If
           man
           ,
           either
           our selves
           ,
           or
           our
           Parents
           .
           Not
           our selves
           ;
           for
           we
           made
           not
           our selves
           .
           If
           our
           Parents
           ;
           then
           either
           their
           
             acts
             are
             imputable
          
           to
           us
           ,
           or
           else
           that
           would
           make
           it
           never
           the
           
             more
             ours
          
           .
           So
           that
           our
           corruption
           would
           be
           
             miserie
             ,
             at
             non
             peccatum
          
           ;
           no
           more
           sin
           than
           the
           venom
           of
           a
           toad
           is
           sin
           .
        
         
           But
           it
           's
           certain
           that
           the
           very
           being
           of
           our
           
             natural
             qualities
          
           and
           privations
           ,
           is
           a
           punishment
           .
           For
           God
           would
           not
           inflict
           so
           great
           an
           evil
           on
           us
           as
           that
           is
           ,
           which
           shall
           subject
           us
           to
           eternal
           death
           ,
           for
           nothing
           .
           And
           this
           is
           commonly
           confessed
           .
           Well
           then
           ,
           the
           
             esse
             corruptionis
          
           is
           in
           order
           before
           the
           culpability
           of
           it
           .
           That
           esse
           is
           truly
           poena
           ,
           a
           punishment
           ;
           though
           not
           as
           
             caused
             by
             God
          
           ,
           (
           for
           God
           causeth
           it
           not
           ,
           )
           yet
           as
           
             permitted
             by
             God
          
           ,
           and
           as
           the
           consequent
           of
           his
           
             just
             desertion
          
           .
           And
           
             omnis
             poena
             est
             peccati
             poena
          
           :
           punishment
           is
           essentially
           related
           to
           a
           fault
           deserving
           it
           .
           This
           fault
           was
           meerly
           our
           Parents
           ,
           or
           by
           participation
           and
           derivation
           ours
           .
           If
           meerly
           theirs
           ,
           then
           
             our
             corruption
          
           is
           
             meerly
             their
             punishment
          
           .
           For
           God
           will
           not
           punish
           one
           for
           anothers
           fault
           ,
           when
           there
           is
           no
           ground
           of
           imputation
           of
           it
           to
           themselves
           .
           But
           it
           's
           certainly
           our
           punishment
           ;
           or
           else
           it
           could
           not
           make
           us
           inherently
           sinful
           ,
           and
           so
           damnable
           therefore
           as
           the
           penalty
           is
           ours
           ,
           some
           antecedent
           fault
           must
           be
           ours
           :
           which
           can
           be
           
           nothing
           but
           a
           derived
           guilt
           of
           Parents
           sins
           .
        
         
           Chamiers
           Reasons
           also
           I
           shall
           briefly
           dissolve
           ;
           I
           mean
           those
           passages
           against
           Salmeron
           and
           
             Pigbius
             ,
             Paustrat
             .
             Vol.
             3.
             l.
             1.
             c.
             7
             ,
             8.
          
           in
           which
           his
           strength
           lieth
           .
        
         
           C.
           8.
           sect
           .
           9.
           
           Dico
           nullum
           peccatum
           unum
           numero
           posse
           esse
           commune
           omnibus
           hominibus
           ,
           —
           Actiones
           sunt
           suppositorum
           ,
           —
           Itaque
           nego
           peccatum
           illud
           Adami
           esse
           peccatum
           originale
           .
        
         
           
             Resp
             .
             1.
          
           
           In
           the
           instant
           of
           committing
           it
           we
           were
           not
           persons
           distinct
           from
           Adam
           ,
           and
           so
           had
           not
           a
           
             distinct
             sin
          
           ;
           but
           we
           were
           seminally
           in
           him
           ,
           having
           our
           essence
           after
           from
           his
           essence
           :
           and
           so
           far
           as
           we
           were
           in
           him
           ,
           we
           were
           guilty
           of
           that
           act
           in
           him
           .
           And
           when
           we
           become
           
             persons
             from
             him
          
           ,
           we
           becom
           
             guilty
             persons
          
           of
           that
           act
           :
           that
           is
           ,
           not
           
             reputed
             to
             have
             done
             it
             as
             distinct
             persons
             ,
          
           but
           justly
           reputed
           
             odious
             and
             punishable
          
           ,
           as
           being
           
             then
             seminally
             in
             him
          
           ,
           and
           as
           having
           our
           
             essence
             from
             him
          
           ;
           and
           therefore
           such
           as
           his
           essence
           was
           ,
           as
           to
           the
           guilt
           :
           so
           that
           now
           we
           have
           numerically
           as
           
             many
             original
             sins
          
           as
           we
           are
           .
           persons
           ,
           that
           is
           ,
           
             individual
             guilty
             natures
             and
             persons
          
           ,
           from
           that
           one
           sin
           ,
           (
           besides
           qualitative
           
             pravity
             .
          
           )
           The
           same
           he
           hath
           oft
           ,
           
             sect
             .
             11
             ,
             12
             ,
             &c.
             
          
        
         
           Sect.
           17.
           
           
             He
             saith
          
           ,
           Resp
           .
           Constitui
           nos
           peccatores
           formaliter
           vel
           causaliter
           —
           
             And
             he
             
             saith
             that
          
           formally
           
             it
             is
             that
             which
          
           in
           nobis
           ipsis
           inest
           tanquam
           qualitas
           peccatrix
           ,
           —
           ut
           albus
           paries
           per
           albedinem
           ,
           —
           But
           by
           
           Adam's
           act
           only
           causaliter
           .
        
         
           Answ
           .
           1.
           
           Why
           is
           causaliter
           distinguished
           from
           formaliter
           ?
           as
           if
           
             forma
             non
             esset
             causa
          
           .
           2.
           
           If
           by
           causaliter
           he
           mean
           efficienter
           only
           ,
           he
           should
           tell
           us
           what
           sort
           of
           efficient
           it
           is
           .
           3.
           
           If
           there
           be
           such
           a
           thing
           as
           actual
           sin
           ,
           how
           doth
           that
           act
           make
           us
           sinners
           ?
           Is
           it
           formaliter
           ?
           Then
           we
           are
           sinners
           but
           in
           the
           instant
           of
           act
           :
           for
           our
           own
           acts
           are
           presently
           gone
           ,
           and
           nothing
           ,
           as
           well
           as
           
           Adam's
           .
           If
           it
           be
           causaliter
           ,
           then
           
           Adam's
           act
           is
           confessed
           to
           make
           us
           sinners
           ,
           as
           our
           own
           acts
           do
           when
           they
           are
           past
           .
           4.
           
           The
           plain
           truth
           is
           ,
           (
           whether
           learned
           Chamier
           saw
           it
           or
           not
           )
           both
           acts
           and
           habits
           make
           us
           sinners
           in
           the
           same
           kind
           of
           cause
           ,
           (
           and
           so
           may
           
           Adam's
           ,
           )
           viz.
           as
           the
           
             fundamentum
             relationis
          
           ;
           and
           the
           
             reatus
             culpae
          
           is
           that
           relation
           ,
           or
           the
           
             formalis
             ratio
             peccati
          
           ,
           (
           though
           the
           
             reatus
             poenae
          
           be
           but
           a
           consequent
           .
           )
           And
           therefore
           
             Pet.
             Martyr
          
           on
           
             Rom.
             5.
          
           doth
           ill
           to
           deny
           that
           reatus
           is
           sin
           it self
           ,
           
             (
             cont
             .
             Pighium
             .
          
           )
           Now
           men
           call
           the
           
             fundamentum
             relationis
          
           in
           these
           morals
           ,
           by
           the
           name
           both
           of
           
             causa
             meritoria
             efficiens
             ,
             &
             materialis
             .
          
           Meritorious
           acts
           or
           qualities
           are
           called
           
             causa
             efficiens
             quoad
             ipsam
             relationem
             inde
             resultantem
             :
             &
             causa
             materialis
             
             constitutiva
             ,
          
           as
           the
           whole
           essence
           of
           sin
           is
           made
           up
           
             of
             them
          
           ,
           (
           as
           
             meritorious
             matter
             ,
          
           )
           and
           of
           the
           
             relation
             together
          
           .
           If
           we
           will
           be
           Logical
           ,
           we
           must
           be
           accurate
           ,
           or
           we
           cheat
           men
           by
           words
           .
        
         
           Reader
           ,
           in
           conclusion
           ,
           lament
           with
           me
           the
           common
           partiality
           of
           the
           best
           Disputers
           .
           How
           little
           did
           this
           opinion
           dishonour
           great
           
             Chamier
             ,
             Pet.
             Martyr
             ,
             &c.
          
           And
           why
           ?
           Because
           it
           was
           against
           Pighius
           and
           Salmeron
           that
           they
           wrote
           it
           :
           opposition
           to
           whom
           I
           think
           verily
           drew
           them
           also
           to
           it
           .
           But
           when
           Placaeus
           said
           the
           like
           ,
           or
           less
           ,
           with
           what
           a
           heap
           of
           authority
           doth
           Rivet
           (
           well
           )
           overwhelm
           him
           ?
           For
           then
           it
           was
           not
           the
           Papists
           that
           were
           concerned
           in
           the
           dispute
           .
        
         
           I
           shall
           next
           speak
           to
           those
           objections
           which
           are
           made
           only
           against
           the
           participation
           of
           guilt
           of
           the
           sins
           of
           neerer
           Parents
           ,
           by
           those
           that
           confess
           our
           guilt
           of
           
           Adam's
           sin
           .
           Supposing
           that
           of
           
             Ezek.
             18.
          
           and
           consequently
           ,
           
             Deut.
             24.
             16.
          
           answered
           before
           .
           And
           they
           are
           these
           following
           :
        
         
           
             Obj.
             1.
          
           
           If
           we
           are
           thus
           guilty
           of
           our
           neerest
           Parents
           sins
           ,
           then
           have
           we
           two
           sorts
           of
           original
           sin
           :
           when
           as
           we
           have
           hitherto
           acknowledged
           but
           one
           .
        
         
           Answ
           .
           It
           is
           but
           
             one
             subjective
          
           in
           each
           person
           ,
           and
           but
           one
           terminative
           ;
           that
           is
           ,
           it
           is
           but
           one
           and
           the
           same
           
             punishment
             that
             one
             and
             
             the
             same
             person
             is
             obliged
             to
             :
          
           but
           it
           is
           manifold
           fundamentaliter
           ,
           as
           arising
           from
           the
           desert
           of
           
             many
             sins
          
           .
           But
           ,
           2.
           if
           you
           take
           the
           word
           
             [
             Original
             ,
          
           ]
           not
           as
           signifying
           
             all
             that
             adhereth
             to
             us
             ab
             origine
             ,
          
           but
           as
           signifying
           only
           that
           sin
           which
           was
           the
           
             original
             or
             first
             in-let
             of
             all
             our
             misery
          
           ;
           then
           as
           there
           can
           be
           but
           
             one
             first
          
           ,
           so
           is
           there
           but
           
             one
             original
             sin
             ,
             even
          
           Adam's
           .
           3.
           
           As
           our
           natures
           are
           further
           polluted
           by
           some
           neerer
           Parents
           sin
           ,
           so
           may
           they
           be
           further
           guilty
           by
           them
           .
           I
           think
           I
           proved
           before
           ,
           that
           the
           children
           of
           some
           ungodly
           Parents
           have
           an
           
             additional
             pravity
          
           in
           their
           natures
           ,
           at
           least
           as
           to
           the
           
             inclination
             to
             she
             creature
          
           the
           
             terminus
             ad
             quem
          
           of
           their
           apostacy
           ,
           more
           than
           the
           generality
           of
           mankind
           have
           as
           meerly
           from
           
           Adam's
           first
           sin
           .
        
         
           
             Obj.
             2.
          
           
           If
           we
           are
           guilty
           of
           the
           sins
           of
           our
           neerer
           Parents
           ,
           then
           this
           Generation
           should
           be
           many
           hundred
           fold
           more
           guilty
           than
           the
           first
           was
           ;
           and
           so
           the
           last
           man
           or
           age
           should
           be
           the
           most
           sinful
           .
        
         
           Answ
           .
           So
           they
           are
           fundamentaliter
           ,
           but
           
             not
             terminative
          
           :
           They
           have
           forfeited
           but
           the
           
             same
             felicity
          
           which
           one
           sin
           may
           forfeit
           ;
           for
           there
           is
           no
           more
           to
           lose
           :
           But
           it
           is
           on
           a
           manifold
           
             desert
             or
             ground
          
           that
           they
           have
           forfeited
           that
           one
           felicity
           :
           and
           so
           incurred
           that
           one
           penalty
           .
           2.
           
           But
           this
           I
           say
           but
           on
           supposition
           
           that
           the
           Parents
           are
           none
           of
           them
           pardoned
           .
           For
           if
           the
           Parents
           be
           pardoned
           themselves
           ,
           it
           is
           the
           judgment
           of
           very
           learned
           and
           judicious
           Divines
           ,
           that
           by
           the
           same
           Covenant
           all
           their
           infants
           are
           pardoned
           with
           them
           ,
           as
           soon
           as
           they
           have
           their
           being
           :
           And
           also
           that
           pardoned
           Parents
           cannot
           convey
           that
           guilt
           to
           their
           children
           which
           they
           have
           not
           on
           themselves
           .
           And
           consequently
           ,
           that
           by
           the
           remedy
           ,
           an
           interruption
           is
           made
           in
           the
           process
           of
           guilt
           .
           3.
           
           But
           then
           it
           is
           still
           confessed
           ,
           that
           the
           
             reatus
             simplex
          
           ,
           as
           some
           call
           it
           ,
           that
           is
           ,
           the
           meer
           
             natural
             merit
          
           antecedent
           to
           the
           
             persons
             obligation
          
           (
           which
           some
           call
           
             reatus
             redundens
             in
             personam
          
           )
           is
           not
           taken
           off
           by
           pardon
           from
           the
           Parent
           ,
           and
           therefore
           not
           from
           posterity
           .
        
         
           But
           a
           great
           difficulty
           here
           ariseth
           in
           the
           way
           :
           How
           then
           can
           the
           guilt
           of
           
           Adam's
           sin
           be
           conveyed
           to
           any
           of
           us
           ,
           seeing
           it
           was
           pardoned
           to
           Noah
           ,
           from
           whom
           all
           the
           World
           proceedeth
           ;
           and
           how
           could
           Noah
           convey
           the
           guilt
           which
           he
           had
           not
           ?
        
         
           Answ
           .
           This
           objection
           was
           before
           answered
           in
           part
           .
           Remember
           still
           that
           the
           
             meer
             merit
          
           of
           
             punishment
             ,
             simply
             considered
          
           ,
           is
           not
           taken
           away
           by
           pardon
           :
           nor
           the
           meer
           
             reatus
             facti
             vel
             culpe
          
           .
           It
           remaineth
           true
           to
           all
           eternity
           ,
           that
           such
           a
           
             man
             did
             commit
             such
             a
             sin
             ,
          
           and
           that
           that
           
             sin
             deserved
             death
          
           :
           (
           but
           
           not
           that
           he
           is
           
             obliged
             to
             death
             for
             it
             .
             )
          
           Remember
           also
           that
           this
           is
           communicated
           to
           posterity
           with
           their
           nature
           :
           And
           that
           it
           is
           a
           
             voluntary
             act
          
           of
           God
           that
           
             remitteth
             the
             deserved
             punishment
             ,
             and
             pardoneth
             the
             sin
          
           ;
           and
           therefore
           it
           can
           extend
           no
           further
           than
           he
           please
           .
           As
           also
           that
           this
           
             meer
             merit
          
           doth
           produce
           a
           
             proper
             guilt
          
           on
           every
           soul
           that
           hath
           it
           ,
           which
           makes
           it
           
             capable
             of
             pardon
          
           ;
           though
           to
           infants
           that
           are
           pardoned
           ,
           the
           guilt
           and
           the
           pardon
           are
           in
           the
           same
           moment
           of
           time
           ,
           yet
           in
           order
           of
           nature
           the
           guilt
           goes
           first
           .
        
         
           These
           things
           premised
           ,
           I
           further
           answer
           ,
           that
           there
           are
           two
           opinions
           of
           Divines
           about
           pardon
           of
           infants
           .
           Some
           think-that
           only
           the
           elect
           are
           pardoned
           ;
           and
           some
           (
           as
           
             Davenant
             ,
             Ward
             ,
             Amyraldus
             ,
             &c.
             )
          
           think
           that
           all
           the
           infants
           of
           Believers
           (
           or
           that
           are
           baptized
           rightly
           )
           are
           pardoned
           .
           According
           to
           the
           principles
           of
           the
           former
           it
           must
           be
           said
           ,
           that
           when
           God
           pardoned
           Noah
           (
           or
           any
           godly
           Parent
           )
           and
           his
           elect
           seed
           ,
           that
           pardon
           remaineth
           firm
           for
           ever
           :
           but
           a
           pardon
           it
           is
           to
           the
           seed
           as
           well
           as
           to
           the
           Parent
           ,
           and
           therefore
           supposeth
           guilt
           ,
           which
           is
           by
           a
           necessary
           resultancy
           from
           the
           natural
           desert
           ,
           till
           Grace
           destroy
           it
           .
           But
           as
           for
           that
           seed
           (
           as
           
             Cham.
             e.
             g.
          
           )
           which
           was
           not
           elect
           ,
           God
           pardoned
           
           Noah's
           original
           sin
           but
           limitedly
           ,
           intending
           that
           it
           should
           not
           extend
           to
           the
           non-elect
           seed
           ,
           but
           
           that
           they
           should
           have
           a
           guilt
           on
           their
           souls
           from
           that
           natural
           merit
           ,
           as
           if
           God
           had
           never
           pardoned
           the
           progenitors
           .
           For
           the
           desert
           and
           imputability
           adhereth
           to
           nature
           ,
           but
           the
           remission
           will
           go
           no
           further
           than
           free
           Grace
           extendeth
           it
           .
           According
           to
           the
           principles
           of
           the
           later
           it
           must
           be
           said
           ,
           that
           God
           pardoned
           to
           Noah
           (
           and
           every
           godly
           Parent
           )
           the
           sin
           of
           Adam
           ,
           and
           all
           other
           ,
           and
           to
           his
           infants
           while
           infants
           ;
           but
           with
           this
           limitation
           ,
           that
           if
           they
           themselves
           at
           years
           of
           discretion
           believed
           not
           ,
           they
           should
           not
           continue
           pardoned
           ,
           but
           perish
           ,
           either
           by
           the
           return
           of
           the
           sin
           before
           so
           pardoned
           ,
           as
           some
           think
           ;
           or
           only
           for
           the
           super-added
           sin
           ,
           as
           others
           think
           .
           In
           a
           word
           ,
           every
           Parent
           begetteth
           a
           Son
           of
           Adam
           ,
           and
           of
           himself
           a
           sinner
           ,
           and
           thereby
           begets
           a
           nature
           that
           hath
           in
           it self
           compared
           with
           God's
           Law
           ,
           the
           
             fundamentum
             reatus
          
           ,
           and
           this
           he
           doth
           never
           the
           less
           for
           being
           pardoned
           himself
           .
           Unless
           his
           posterity
           be
           pardoned
           with
           himself
           ,
           they
           will
           remain
           guilty
           :
           for
           the
           relaxation
           of
           the
           commination
           being
           but
           to
           his
           own
           person
           ,
           makes
           only
           a
           change
           on
           himself
           .
           The
           disease
           is
           natural
           ,
           and
           the
           cure
           is
           accidental
           ;
           and
           therefore
           though
           he
           be
           cured
           ,
           yet
           will
           he
           convey
           the
           disease
           to
           posterity
           .
        
         
           To
           explain
           this
           by
           the
           like
           .
           Suppose
           that
           by
           a
           standing
           Law
           of
           the
           Land
           ,
           all
           the
           posterity
           
           of
           any
           Traytor
           are
           to
           be
           disinherited
           ,
           dishonoured
           and
           banished
           .
           It
           pleaseth
           the
           Soveraign
           not
           to
           destroy
           this
           Law
           ,
           but
           to
           dispense
           with
           it
           as
           he
           shall
           see
           special
           reasons
           .
           Whereupon
           he
           pardoneth
           some
           one
           of
           a
           traytorous
           line
           ,
           with
           this
           limitation
           ;
           either
           that
           this
           pardon
           shall
           be
           but
           to
           his
           own
           person
           only
           ,
           or
           at
           most
           but
           to
           his
           seed
           (
           immediate
           )
           till
           they
           forfeit
           the
           benefit
           by
           ungrateful
           rejection
           .
           In
           this
           case
           ,
           all
           his
           posterity
           would
           be
           nevertheless
           born
           guilty
           of
           the
           foresaid
           punishment
           :
           only
           that
           guilt
           would
           be
           taken
           off
           according
           to
           the
           terms
           in
           the
           Law
           ,
           and
           no
           further
           .
           For
           the
           Law
           is
           still
           in
           force
           ,
           and
           universal
           ;
           and
           the
           children
           are
           naturally
           the
           posterity
           of
           a
           Traytor
           ,
           (
           whether
           in
           one
           degree
           or
           many
           ;
           )
           and
           the
           pardon
           is
           but
           a
           singular
           and
           supra-legal
           act
           ,
           and
           limited
           as
           is
           expressed
           ;
           and
           is
           purposed
           for
           the
           removal
           of
           a
           guilt
           from
           the
           particular
           persons
           ,
           and
           not
           for
           the
           preventing
           it
           in
           any
           one
           of
           them
           ;
           or
           if
           the
           pardon
           be
           universal-conditional
           ,
           all
           is
           one
           .
        
         
           What
           I
           have
           said
           about
           
           Adam's
           sin
           ,
           will
           (
           more
           easily
           )
           answer
           the
           like
           objection
           ,
           as
           to
           neerer
           Parents
           sins
           .
        
         
           
             Obj.
             3.
          
           
           If
           we
           are
           so
           guilty
           of
           our
           Parents
           sins
           ,
           then
           Christ's
           satisfaction
           ,
           and
           God's
           pardon
           of
           sin
           is
           imperfect
           :
           for
           he
           pardoneth
           them
           upon
           Christ's
           satisfaction
           to
           every
           believing
           
           Parent
           :
           and
           if
           after
           this
           they
           must
           be
           punished
           again
           on
           their
           posterity
           ,
           then
           were
           they
           not
           perfectly
           pardoned
           at
           the
           first
           .
        
         
           Answ
           .
           The
           perfection
           of
           pardon
           ,
           and
           Christ's
           satisfaction
           ,
           must
           be
           discerned
           by
           considering
           them
           in
           their
           own
           kind
           ,
           and
           in
           their
           perfect
           sufficiency
           to
           those
           ends
           whereto
           God
           intendeth
           them
           ,
           and
           not
           according
           to
           mistaking
           conceits
           of
           men
           .
           Pardon
           is
           not
           simply
           and
           absolutely
           perfect
           in
           this
           life
           :
           
           Manosseh's
           sins
           must
           be
           punished
           when
           he
           is
           dead
           ,
           on
           his
           posterity
           .
           But
           it
           hath
           no
           Imimperfection
           dishonourable
           to
           God
           ,
           or
           to
           Christ's
           satisfaction
           .
           2.
           
           It
           is
           not
           the
           same
           numerical
           guilt
           that
           is
           pardoned
           to
           the
           Father
           ,
           and
           not
           pardoned
           to
           the
           Son
           ,
           or
           remaineth
           on
           him
           .
           From
           one
           sin
           there
           ariseth
           one
           single
           guilt
           to
           the
           first
           sinner
           ,
           and
           that
           multiplyeth
           upon
           the
           multiplication
           of
           persons
           from
           his
           loins
           :
           and
           every
           person
           hath
           a
           several
           guilt
           ,
           though
           from
           the
           same
           root
           .
           3.
           
           Note
           also
           that
           this
           objection
           makes
           as
           much
           against
           our
           guilt
           of
           
           Adam's
           sin
           ,
           as
           of
           our
           neerer
           Parents
           ,
           and
           more
           :
           for
           they
           may
           say
           ,
           that
           sin
           hath
           been
           pardoned
           to
           many
           of
           our
           progenitors
           ,
           between
           Adam
           and
           us
           .
           But
           it
           holds
           not
           against
           either
           .
        
         
           
             Obj.
             4.
          
           
           God
           would
           not
           drown
           Noah
           with
           the
           World
           ;
           nor
           destroy
           Lot
           with
           Sodom
           :
           and
           Abraham
           saith
           ,
           Let
           it
           be
           far
           from
           the
           
           Judge
           of
           all
           the
           earth
           to
           destroy
           the
           righteous
           with
           the
           wicked
           .
        
         
           Answ
           .
           1.
           
           God
           was
           not
           then
           dealing
           with
           the
           World
           ,
           or
           with
           Sodom
           ,
           for
           such
           sins
           as
           Noah
           or
           Lot
           were
           guilty
           of
           .
           So
           that
           ,
           though
           he
           might
           have
           found
           sin
           in
           them
           deserving
           his
           wrath
           ,
           yet
           when
           he
           comes
           to
           execute
           an
           extraordinary
           judgment
           for
           an
           extraordinary
           sin
           ,
           he
           will
           not
           deal
           with
           those
           ,
           as
           with
           such
           extraordinary
           ,
           or
           great
           ,
           or
           impenitent
           sinners
           ,
           who
           were
           not
           such
           .
           2.
           
           It
           is
           justice
           Evangelical
           therefore
           ,
           or
           on
           terms
           of
           Grace
           ,
           and
           not
           pure
           legal
           Justice
           ,
           which
           Abraham
           appeals
           to
           for
           the
           rescue
           of
           Lot.
           It
           's
           true
           ,
           it
           is
           a
           
             personal
             righteousness
          
           of
           Lot
           ,
           which
           he
           pleadeth
           with
           God
           for
           his
           deliverance
           from
           judgment
           ,
           even
           with
           the
           Judge
           of
           all
           the
           earth
           ;
           as
           a
           necessary
           work
           of
           his
           justice
           :
           (
           which
           those
           may
           note
           that
           will
           have
           no
           
             righteousness
             inherent
          
           in
           our selves
           pleaded
           with
           God
           ,
           much
           less
           with
           Justice
           ,
           for
           freedom
           from
           his
           wrath
           :
           )
           But
           it
           is
           but
           a
           righteousness
           consisting
           in
           a
           freedom
           from
           that
           
             impenitency
             and
             wickedness
          
           which
           God
           came
           to
           revenge
           ;
           and
           not
           in
           
             perfect
             obedience
          
           .
           This
           therefore
           shews
           not
           ▪
           what
           God
           might
           do
           in
           strict
           justice
           ;
           but
           what
           he
           will
           do
           in
           that
           justice
           which
           is
           tempered
           with
           (
           and
           prevailed
           over
           as
           it
           were
           )
           by
           mercy
           .
           3.
           
           The
           infants
           of
           the
           old
           World
           and
           Sodom
           perish'd
           with
           them
           .
        
         
         
           
             Obj.
             5.
          
           
           Parents
           sins
           are
           not
           voluntary
           as
           to
           us
           :
           go
           .
           not
           ours
           .
        
         
           Answ
           .
           This
           is
           answered
           before
           .
           They
           are
           the
           sin
           of
           our
           wills
           ,
           and
           so
           voluntary
           :
           and
           we
           come
           out
           of
           them
           that
           voluntarily
           committed
           them
           .
        
         
           We
           must
           not
           look
           on
           Parents
           and
           children
           as
           on
           two
           distinct
           persons
           that
           have
           no
           derivation
           from
           ,
           or
           dependance
           on
           each
           other
           :
           but
           consider
           that
           our
           very
           being
           is
           from
           them
           .
        
         
           And
           that
           God
           doth
           actually
           punish
           and
           destroy
           children
           for
           their
           Parents
           sins
           ,
           is
           proved
           already
           by
           a
           multitude
           of
           Texts
           .
           And
           who
           dare
           say
           that
           he
           doth
           it
           unjustly
           ,
           because
           we
           are
           not
           consenters
           ?
           To
           prove
           that
           God
           doth
           it
           ,
           is
           enough
           to
           prove
           it
           just
           ,
           because
           he
           can
           do
           nothing
           unjustly
           .
        
         
           As
           for
           the
           great
           question
           ,
           whether
           any
           be
           damned
           for
           Original
           ,
           or
           Parents
           sin
           ,
           I
           answer
           ;
           Whatever
           the
           degree
           of
           penalty
           is
           ,
           none
           can
           be
           freed
           from
           it
           but
           by
           pardoning
           Grace
           through
           Christ
           :
           and
           therefore
           none
           but
           those
           that
           are
           the
           children
           of
           the
           pardoning
           promise
           .
        
         
           I
           shall
           conclude
           all
           with
           these
           following
           Corollaries
           ,
           containing
           some
           Use
           of
           what
           hath
           been
           said
           and
           proved
           by
           us
           in
           this
           dispute
           .
        
         
           
             Cor.
             1.
          
           
           This
           Doctrine
           of
           our
           liableness
           
           to
           punishment
           for
           our
           neerer
           Parents
           sins
           ,
           doth
           much
           clear
           up
           the
           reason
           of
           our
           original
           sin
           ,
           (
           as
           from
           
             Adam
             ,
          
           )
           and
           consequently
           much
           confirm
           us
           in
           the
           belief
           of
           it
           ,
           and
           enable
           us
           to
           answer
           most
           of
           the
           cavils
           against
           it
           .
           And
           I
           must
           confess
           for
           my
           part
           ,
           that
           I
           am
           not
           able
           to
           maintain
           our
           guilt
           of
           
           Adam's
           sin
           ,
           without
           this
           .
        
         
           Cor.
           2.
           
           
             It
             hence
             appeareth
             that
             it
             is
             a
             duty
             of
             all
             Christians
             to
             bewail
             ,
             and
             beg
             pardon
             of
             their
             Parents
             and
             Ancestors
             sins
             ,
             as
             to
             the
             punishment
             which
             themselves
             are
             liable
             to
             for
             them
             .
             They
             are
             not
             only
             to
             confess
             that
             they
             are
             the
             children
             of
          
           Adam
           ,
           
             but
             also
             the
             seed
             of
             Idolaters
             ,
             superstitious
             ,
             ignorant
             ,
             prophant
             ,
             unbelieving
             Ancestors
             ;
             that
             their
             Father
             was
             an
          
           Amorite
           ,
           and
           their
           Mother
           an
           Hittite
           ,
           
             Ezek.
             16.
             3
             ,
             4.
             and
             that
             he
             whose
             eyes
             are
             on
             all
             the
             sons
             of
             men
             ,
             to
             give
             every
             one
             according
             to
             his
             waies
             and
             doings
             ,
             doth
             recompence
             the
          
           iniquity
           of
           the
           Fathers
           into
           the
           bosome
           of
           their
           children
           after
           them
           .
           
             Jer.
             32.
             18
             ,
             19.
             2
             
             Kin.
             22.
             13.
             
          
           Great
           is
           the
           wrath
           of
           the
           Lord
           which
           is
           kind●●d
           against
           us
           ,
           because
           our
           Fathers
           have
           not
           hearkned
           to
           the
           words
           of
           this
           Book
           ,
           to
           do
           according
           to
           all
           that
           is
           written
           .
           
             So.
             2
          
           Chron.
           29.
           6.
           9.
           2
           
           Chron.
           34.
           21.
           
           
             See
             a
             full
             example
          
           ,
           Nehem.
           9.
           
             from
             16
             to
             the
             end
             :
             especially
          
           ver
           .
           32
           ,
           33
           ,
           34
           ,
           35
           ,
           36
           ,
           37.
           
           Psal
           .
           106.
           6
           ,
           7.
           
           
           We
           have
           sinned
           with
           our
           Fathers
           :
           our
           Fathers
           understood
           not
           thy
           wonders
           in
           Egypt
           ;
           they
           remembred
           not
           the
           multitude
           of
           thy
           mercies
           ,
           but
           provoked
           ,
           
             &c.
             see
             to
             the
             end
          
           .
           Jer.
           14.
           20
           ,
           21.
           
           We
           acknowledge
           ,
           O
           Lord
           ,
           our
           wickednest
           ,
           and
           the
           iniquity
           of
           our
           Fathers
           ;
           for
           we
           have
           sinned
           against
           thee
           ▪
           Do
           not
           abhor
           us
           for
           thy
           name
           sake
           ,
           
             &c.
             
             Jer.
             3.
             25.
          
           
           We
           lie
           down
           in
           our
           shame
           ,
           and
           our
           confusion
           covereth
           us
           :
           for
           we
           have
           sinned
           against
           the
           Lord
           our
           God
           ,
           we
           and
           our
           Father
           ,
           from
           our
           youth
           even
           to
           this
           day
           .
           
             Lament
             .
             5.
             7.
          
           
           Our
           Fathers
           have
           sinned
           ,
           and
           are
           not
           ;
           and
           we
           have
           born
           their
           iniquities
           .
           
             Dan.
             9.
             16.
          
           
           I
           beseech
           thee
           let
           thine
           anger
           and
           thy
           fury
           be
           turned
           away
           from
           thy
           City
           Jerusalem
           ,
           thy
           holy
           Mountain
           ;
           because
           for
           our
           sins
           ,
           and
           for
           the
           iniquities
           of
           our
           Fathers
           ,
           Jerusalem
           and
           thy
           people
           are
           become
           a
           reproach
           to
           all
           that
           are
           about
           us
           .
           
             See
             the
             whole
             prayer
          
           .
        
         
           
             Nehem.
             9.
             2.
          
           
           They
           stood
           and
           confessed
           their
           sins
           ,
           and
           the
           iniquities
           of
           their
           Fathers
           .
        
         
           
             Isa
             .
             14.
             20
             ,
             21.
             
          
           The
           seed
           of
           evil
           doers
           shall
           never
           be
           renowned
           :
           Prepare
           slaughter
           for
           his
           children
           for
           the
           iniquity
           of
           their
           Fathers
           .
        
         
           
             Isa
             .
             65.
             6
             ,
             7.
             
          
           Behold
           it
           is
           written
           before
           me
           ,
           I
           will
           not
           keep
           silence
           ,
           but
           will
           recompence
           ,
           even
           recompence
           into
           their
           bosoms
           ;
           your
           iniquities
           ,
           and
           the
           iniquities
           of
           your
           Fathers
           
           together
           ,
           (
           saith
           the
           Lord
           ,
           )
           
             &c.
             
             Jer.
             16.
             10
             ,
             11.
             
          
           They
           shall
           say
           to
           thee
           ,
           Wherefore
           hath
           the
           Lord
           pronounced
           all
           this
           great
           evil
           against
           us
           ?
           or
           what
           is
           our
           iniquity
           ?
           or
           what
           is
           our
           sin
           ?
           Then
           shalt
           thou
           say
           unto
           them
           ,
           Because
           your
           Fathers
           have
           forsaken
           me
           ,
           saith
           the
           Lord
           ,
           and
           have
           walked
           after
           other
           Gods
           ,
           and
           have
           served
           them
           ,
           and
           have
           worshipped
           them
           ,
           &c.
           
        
         
           So
           ,
           Jer.
           44.
           10
           ,
           11
           ,
           21
           ,
           22.
           
           The
           Lord
           could
           no
           longer
           bear
           ,
           but
           the
           Land
           was
           made
           a
           curse
           ,
           because
           he
           remembred
           the
           sins
           of
           their
           Fathers
           .
        
         
           I
           fear
           lest
           many
           of
           us
           ,
           yea
           most
           ,
           have
           been
           guilty
           of
           not
           bewailing
           and
           praying
           for
           the
           pardon
           of
           our
           
             forefathers
             sins
          
           ,
           and
           desire
           godly
           men
           to
           consider
           more
           of
           it
           for
           the
           time
           to
           come
           .
        
         
           
             Cor.
             3.
          
           
           From
           hence
           it
           appears
           ,
           that
           it
           is
           a
           sad
           thing
           to
           be
           
             born
             of
             evil
             Parents
          
           ;
           and
           a
           blessing
           to
           be
           born
           of
           those
           
             that
             fear
             God
          
           :
           and
           accordingly
           to
           be
           acknowledged
           .
        
         
           
             Cor.
             4.
          
           
           Also
           it
           follows
           ,
           that
           if
           God
           shew
           mercy
           
             to
             the
             children
             of
             wicked
             Parents
             ,
          
           it
           is
           a
           
             double
             blessing
          
           ,
           and
           the
           freeness
           of
           such
           Grace
           is
           accordingly
           to
           be
           magnified
           .
        
         
           
             Cor.
             5.
          
           
           Though
           blessings
           be
           
             not
             merited
          
           ,
           as
           curses
           be
           ,
           yet
           seeing
           the
           
             natural
             interest
          
           of
           
             children
             in
             their
             Parents
             ,
             and
             Parents
             in
             children
          
           is
           so
           great
           ,
           you
           may
           hence
           discern
           ,
           that
           
           even
           to
           reason
           it
           is
           very
           probable
           that
           God
           should
           deal
           better
           with
           the
           children
           of
           true
           Believers
           than
           with
           others
           :
           and
           that
           they
           should
           have
           special
           benefit
           by
           their
           Parents
           Faith
           considering
           that
           God
           is
           as
           prone
           to
           mercy
           as
           to
           severity
           .
        
         
           
             Cor.
             6.
          
           
           May
           we
           not
           hence
           see
           some
           ground
           to
           
             justify
             God's
             severity
             against
             those
             infidel
             parts
             of
             the
             World
             ,
          
           whose
           Ancestors
           have
           refused
           the
           Gospel
           ,
           and
           the
           Lord
           Jesus
           ?
           And
           are
           not
           those
           infidels
           guilty
           of
           their
           
             fore-fathers
             sin
          
           ,
           in
           the
           sense
           before-mentioned
           ?
           If
           Christ
           died
           for
           them
           ,
           and
           offered
           them
           himself
           ,
           his
           grace
           and
           benefits
           ,
           and
           they
           reject
           him
           ,
           it
           is
           a
           just
           punishment
           to
           posterity
           ,
           if
           for
           this
           sin
           of
           thier
           Fathers
           ,
           he
           leave
           their
           Country
           in
           darkness
           ,
           and
           seek
           out
           a
           people
           that
           shall
           give
           him
           better
           welcome
           .
           And
           if
           he
           do
           not
           so
           by
           us
           ,
           who
           have
           so
           abused
           him
           ,
           it
           is
           not
           because
           in
           
             justness
             be
             may
             not
          
           ,
           but
           because
           in
           
             mercy
             he
             will
             not
          
           :
           and
           the
           greater
           and
           freer
           is
           that
           mercy
           .
           If
           he
           promulgate
           his
           Laws
           to
           the
           Fathers
           ,
           and
           they
           reject
           them
           ,
           he
           may
           take
           that
           as
           a
           sufficient
           promulgation
           for
           the
           obligation
           of
           posterity
           ,
           and
           may
           judge
           them
           for
           rejecting
           that
           Law
           or
           Gospel
           :
           and
           if
           they
           say
           
             We
             never
             heard
             it
          
           ;
           it
           sufficeth
           to
           tell
           them
           ,
           It
           was
           sent
           among
           you
           ;
           and
           your
           Fathers
           would
           have
           none
           of
           it
           ,
           but
           expelled
           it
           out
           of
           their
           
           Countrey
           ;
           and
           refused
           to
           have
           him
           that
           redeemed
           them
           reign
           over
           them
           .
        
         
           Aquinas
           handling
           this
           Question
           ,
           1.
           2.
           
           
             Q.
             81.
             art
             .
             2.
             
             Vtrum
             etiam
             alis
             pecata
             primi
             parentis
             ,
             vel
             proximorum
             parentum
             traducantur
             in
             posteros
             ?
          
           denieth
           it
           ;
           but
           then
           he
           seems
           not
           to
           speak
           at
           all
           of
           the
           matter
           of
           meer
           guilt
           or
           imputation
           ,
           but
           only
           of
           the
           traduction
           of
           inherent
           pravity
           :
           And
           therefore
           it
           is
           nothing
           to
           the
           matter
           that
           we
           have
           specially
           here
           to
           deal
           with
           ;
           and
           ,
           2.
           even
           in
           that
           his
           reasons
           seem
           not
           of
           weight
           .
           The
           summ
           is
           ,
           that
           only
           
           Adam's
           first
           sin
           did
           corrupt
           nature
           in
           specie
           ,
           and
           others
           are
           but
           personal
           :
           The
           ground
           of
           this
           his
           assertion
           is
           that
           opinion
           wherein
           the
           Papists
           differ
           from
           our
           Divines
           ;
           viz.
           that
           Grace
           was
           supernatural
           to
           Adam
           ;
           and
           original
           sin
           being
           nothing
           but
           the
           privation
           of
           that
           Grace
           or
           Rectitude
           ,
           and
           the
           first
           sin
           making
           a
           total
           privation
           of
           that
           to
           humane
           nature
           ,
           there
           is
           nothing
           left
           for
           after
           sins
           to
           do
           of
           that
           kind
           :
           This
           seems
           his
           full
           sense
           ,
           though
           he
           speak
           it
           not
           out
           in
           so
           many
           words
           .
           But
           to
           this
           I
           say
           ,
           1.
           
           This
           (
           as
           is
           said
           )
           doth
           not
           at
           all
           deny
           that
           we
           deserve
           punishment
           for
           our
           Fathers
           sins
           ,
           but
           only
           that
           we
           are
           not
           capable
           of
           this
           punishment
           in
           specie
           :
           and
           so
           the
           main
           thing
           is
           granted
           which
           we
           seek
           .
        
         
         
           2.
           
           His
           sentence
           about
           the
           supernaturality
           of
           Grace
           to
           Adam
           (
           which
           yet
           he
           affirmeth
           to
           be
           concreated
           with
           him
           )
           is
           not
           proved
           ▪
           The
           Scotists
           do
           resist
           him
           in
           it
           ,
           as
           well
           as
           the
           Protestants
           .
           Read
           an
           excellent
           Dispute
           of
           it
           in
           
           Rada's
           first
           Controversy
           ,
           shewing
           how
           far
           it
           is
           or
           is
           not
           supernatural
           .
        
         
           3.
           
           His
           ground
           ,
           viz.
           that
           
             [
             naturals
             could
             not
             be
             lost
             ]
          
           is
           unproved
           :
           There
           be
           certain
           natural
           perfections
           of
           the
           mind
           which
           are
           so
           far
           under
           the
           power
           of
           exercised
           reason
           and
           free-will
           ,
           that
           they
           may
           be
           depraved
           or
           much
           destroyed
           by
           the
           abuse
           of
           these
           .
        
         
           4.
           
           The
           word
           of
           God
           ,
           and
           the
           experience
           of
           the
           World
           doth
           fully
           prove
           that
           wicked
           men
           grow
           worse
           and
           worse
           ,
           and
           are
           prone
           to
           apostatize
           and
           depart
           yet
           further
           from
           God
           ;
           and
           that
           the
           very
           light
           of
           nature
           may
           be
           extinguished
           in
           part
           ,
           and
           some
           men
           by
           custome
           in
           sinning
           make
           themselves
           much
           worse
           than
           they
           were
           by
           nature
           :
           go
           .
           it
           is
           certain
           that
           men
           are
           not
           so
           bad
           by
           
           Adam's
           first
           sin
           ,
           but
           their
           nature
           is
           capable
           of
           being
           made
           worse
           :
           And
           they
           are
           not
           at
           the
           very
           worst
           till
           they
           come
           to
           Hell
           :
           And
           in
           this
           life
           we
           see
           great
           variety
           in
           degrees
           of
           wickedness
           among
           wicked
           men
           .
        
         
           Particularly
           as
           to
           his
           answers
           to
           the
           three
           Arguments
           .
           To
           the
           first
           ,
           (
           drawn
           from
           Scripture
           examples
           of
           punishing
           children
           for
           
           the
           Fathers
           sin
           )
           he
           saith
           it
           is
           only
           corporally
           ,
           because
           the
           child
           is
           as
           it
           were
           a
           part
           of
           the
           Father
           
             quoad
             corpus
             .
             Answ
             .
             1.
             
             Corporal
             punishment
          
           proves
           that
           we
           
             deserve
             punishment
          
           ,
           else
           God
           would
           not
           inflict
           it
           :
           for
           he
           will
           be
           no
           more
           unjust
           in
           the
           lesser
           than
           in
           the
           greater
           .
           2.
           
           He
           that
           deserves
           
             corporal
             punishment
             for
             sin
          
           ,
           deserves
           more
           .
           3.
           
           The
           whole
           man
           ,
           soul
           and
           body
           is
           as
           much
           from
           our
           
             neerer
             Parents
          
           as
           from
           Adam
           .
        
         
           To
           the
           second
           reason
           ,
           (
           which
           is
           drawn
           from
           Parents
           traducing
           
           Adam's
           sin
           to
           us
           ,
           and
           therefore
           much
           more
           their
           own
           ,
           )
           he
           confesseth
           it
           would
           hold
           were
           their
           own
           sin
           traducible
           ,
           which
           he
           saith
           ,
           it
           is
           not
           ;
           but
           the
           reason
           is
           before
           disproved
           .
        
         
           The
           third
           reason
           is
           ,
           that
           if
           we
           therefore
           contract
           sin
           from
           Adam
           because
           we
           were
           in
           him
           ,
           then
           may
           we
           do
           it
           from
           our
           other
           Parents
           because
           we
           are
           in
           them
           ,
           seeing
           the
           Scripture
           shews
           we
           are
           capable
           of
           growing
           worse
           .
           To
           this
           he
           only
           saith
           ,
           that
           the
           first
           sin
           corrupteth
           nature
           ,
           the
           second
           only
           the
           person
           .
           But
           this
           is
           a
           bare
           denial
           ,
           and
           no
           answer
           to
           the
           force
           of
           the
           reason
           .
           And
           unless
           he
           distinguish
           of
           common
           nature
           ,
           and
           the
           persons
           nature
           ,
           what
           sense
           hath
           it
           ?
           For
           to
           corrupt
           the
           person
           qualitatively
           ,
           is
           so
           to
           corrupt
           his
           nature
           .
        
         
           What
           Bellarmine
           saith
           ,
           
             Lib.
             4.
             
             Cap.
             18.
             de
             
             Amiss
             .
             Grat.
             &
             statu
             pecc
             .
          
           being
           of
           less
           weight
           than
           this
           of
           Aquinas
           ,
           needeth
           no
           other
           reply
           .
        
         
           That
           we
           should
           have
           been
           corrupted
           by
           
             Original
             sin
          
           ,
           if
           Cain
           and
           Seth
           had
           sinned
           ,
           and
           not
           Adam
           ,
           see
           
             Aquin.
             de
             Malo
             q.
             5.
             a.
             4.
             ad
             ult
             .
          
           (
           of
           which
           saith
           Bellarmine
           groundlesly
           ,
           
             fortasse
             locus
             corrumpitur
             .
          
           )
        
         
           FINIS
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A27059-e190
           
             *
             Original
             sin
             is
             their
             own
             .
          
           
             *
             Disputat
             .
             of
             Right
             to
             Sacram
             .