MAN'S INBRED MALADY, OR The Doctrine of Original Sin maintained, As also the necessity of Infant's Baptism.  
By GEORGE BURCHES B. D. late Rector of Wood-Church in Cheshire.  Eph. 4.14 Henceforth be no more Children tossed to and fro, and carried about with every wind of Doctrine, by the sleight of men, and cunning craftiness whereby they lie in wait to deceive. Arausian Concil. 2. c. 2. Si quis soli Adae praevaricationem suam non & ejus propagini asserit nocuisse etc. anathema. 
London, Printed by W. Wilson, and are to be sold by Thomas Johnson at the Golden Key in Saint Paul's Churchyard 1655.   

TO HIS HIGHNESS; OLIVER Lord Protector of England, Scotland, and Ireland. G. B. wisheth Eternal Honour and Happiness.  
MY LORD,  
IT is observable in the Catalogue of ancient worthies that such were accounted most eminent that arriving at the highest pitch of Honour, did prove most humble. Hence that famous Emperor Theodosius esteemed it a greater Honour to be called membrum Ecclesiae, then to be styled Caput Imperij. The servant of the Church, than the Sovereign of an Empire. Humility is that Grace that Eternizes' the fame of all Gods worthies. Hence Joshuah, David and others are renowned for ever, as most Eminent in fight the Battles of the Great God: whose undertake were Crowned with the greatest success for the advancement of the Cause of God. With no less Honour and success hath it pleased the Almighty to own your Highness' proceed, by many signal deliverances in Crowning your Highness' endeavours with so many renowned Victories. Upon whose Gracious temper I have presumed to present my weak endeavours which contains that subject which King David himself thought necessary to be searched into: And being the practice of so Holy a man as David, I hope may prove acceptable to your Highness; into whose Clemency and goodness, I cast myself, and all at your merciful Interpretation, which if I were not in some measure assured of, the place where these labours had their Birth should have been the place of their Burial; neither should they have gone any further than those walls wherein they were Enclosed, and so have breathed forth their last where they had their first Being: Presuming therefore on your Highness, who is not only the Patron but Protector of the Truth: I shelter my poor labours under the wings of your Protection, desiring a favourable construction, and rest  
The least and unworthiest of yours and the Church's servants G. BURCHES.   

To the Reader.  
IT is not the thirst of Vain glory that makes me run the hazard of the world's censure, neither am I fearful of those venomous reproaches which either malice or ignorance can lay unto my charge in expressing my labours to the public view: 
Quiquid recipitur, recipitur ad modum recipientis.  I very well know Sermons and Trastates have their Dooms partly according to the capacities, partly according to the affections of the Readers and Hearers. Hence though some applauded Christ, and said he was a good man; others derided him and said, he deceived the people. It's no strange thing in this latter Age of the world to hear and see the most bitter invectives of malicious tongues spit out to blemish the most innocent persons. 
Ne cibus ipse juvat morsu fundatus aceti. Mar. Epigr.  The breath of Hatred turn the most wholesome food into poison; and where the Bees (the Saints of God) gather Honey, the most hurtful creatures, (malicious persons) convey all into poison and become baneful too. These like Lamia that Witch in the Fable, whom Plutarch mentions, put on their eyes when they go abroad, are Eagle-sighted in condemning their brethren: but lay them aside when they come home, 
Sentiant, dicant quid velint, dum mea me conscientia non accusat coram. Deo. Aug.  blind in perceiving their own faults. For my own part I pass not the World's censure, so long as I keep the peace of a good Conscience, neither will I censure any that unjustly lies at my repu●e; but rather will endeavour to requite their malice with forgiveness, who one day may be made sensible of their own folly. And therefore all that I w●ll say unto the Reader, shall be this, If thou provest judicious and learned, I respect and love thee; If Critical and but simple, I slight thee: If malicious and hateful, I pity thee; If pious and charitable, I prise and honour thee: If Factious and Heretical, I have here prescribed a remedy to cure the Crotchets and whimsies of thy brain and so farewell.   

Errata.  
PAge 11. l. 19 r. excellent. p. 22. l. 14. deal a. p. 25. l. 7. r. any one man. p. 30. l. 10. r. whole race. p. 37, l. 23. r. that Adam p. 56. l. 4. r. that is and deal. p. 76. l. 3. r. given. p. 85. l. 7. r. their for the. p. 81. l. 20. for and r. which. p. 82. l. 8. r. omit. p. 98. l. 14. r. Be not like hills the higher the barrenner, but like unto Diamonds, the bigger the better.   

The Doctrine of Original sin maintained.  Psal. 51.5. Behold I was shapen in iniquity, and in sin did my mother conceive me. 
THis Psalm contains a relation of the Royal Prophet's recovery, out of those foul and damnable sins of Murder and Adultery: And it is an exact description of Man's misery and God's mercy; showing that as the one abounds, the other superabounds, both exemplified in and upon the person of David: evidently manifesting and declaring, that as sin had abounded by him, so the Grace of God unto him, and the power of Grace within him had abounded much more. And it may be divided into six parts, and reduced into six principal heads, which may be called the degrees of true Conversion and Regeneration.  
1. The first means of Conversion is the Grace of God, reproving the sinner for his iniquity, and recalling him to repentance by the Ministry of the Prophets, the Preachers of his word, contained in the Title of the Psalm; To him that excelleth.  
2. The power of Faith signified by the Prophet's submission thereunto, in the first and second verses. Have mercy upon my O Lord, and teaching us, that when we are reproved and convicted of sin by the preaching of the Law, not to wax furious and discontent through impatience, or despair, but in meekness and humility to seek unto the Phycsiian; and humbly to present ourselves at the feet of God's mercy.  
3. The Prophet's ingenuous acknowledgement of the heinousness and hatefulness of his sin. ver. 3, 4. For I acknowledge my transgression, and my sin is ever before me.  
4. Contrition, which is a curious search and enquiry that he made into the ground and nature of his sin. ver. 5.  
5. Hence the Prophet proceeds to the procuring of the remedy, or the Application of the medicine, which is the blood of Christ. ver. 7. Purge me with Hyssop and I shall be cleansed, etc.  
6. The perfection of Regeneration, which by some is called satisfaction, by others vivification. The power and practise of Religion consisting in holiness and newness of life, set forth in the rest of the Psalm.  
These are the ways wherein we must walk; these are the true means and works of Conversion: the want of any of which doth frustrate all our hopes, and makes all the rest ineffectual to us.  
Now if we make Examination and enquiry in which of these we are most defective: it will appear without all question, to be that which of all other is most cross and troublesome to flesh and blood, most irksome to nature; and is therefore most neglected of all sorts of men, and that is true and unfeigned contrition, a diligent search and inquisition in the Original ground and causes of our sin, a thing of all other most necessary, as being the chiefest and most principal part of repentance, the truest part of mortification, without the which, there can be no other certain assurance of Grace nor sincerity of Religion. And therefore in survey and meditation of this Psalm, I make choice to speak of this subject before the rest; as being by the strange neglect and ignorance of men therein, the most needful to be urged and pressed upon the conscience of all sorts, that flatter and delude themselves, only with a superficial and shallow acquaintance and conformity with the external exercise of Religion, without any true power and practise thereof, the subject whereof is excellently, and substantially proposed in the words of the Text, Behold I was shapen, etc.  
Which Text give me leave to term  
Man's inbred malady.  
1. The designation of the Prophet's disease, the cause of the misery and complaint, the subject whereof he intendeth to speak, in this particle, Behold.  
2. The disease itself, set forth by these two words, Sin, and Iniquity.  
3. The original ground from whence it sprung, and proceeded, intimated also in these words, Shaping, and Conceiving. Behold I was shapen, etc.  
All of them affording both intellectual instructions, for the information of our understanding; and also moral documents, for the reformation of our lives: the one teaching us what we are to know, the other directing us what we are to do; and therefore of them all briefly in their order.  
And first of the designation of the Prophet's disease, or the cause of his complaint: and surely it is such a designation, as doth imply wonder, and therefore it is expressed with this particle of admiration, Behold.  
For it is a Doctrine strange and obscure, and of great difficulty, such as few men truly know and understand, and fewer thoroughly weigh and consider. A Doctrine so full of depth, and also of such necessity, that it requires most serious attention and consideration; a Doctrine so grounded in truth, and likewise so full of terror, as of all other, it is most powerful, and effectual, to magnify the justice and mercy of God; as also to humble the insolence of the proud heart of man; and therefore it is entitled and styled with an Ecce, Behold.  
As indeed, wheresoever we find in scripture such an inscription, it should prepare us to an expectation of high mysteries, of matter of such great consequence, as doth expect from us our best endeavours, and diligence to know, and our willingness and forward readiness to obey, which is in this particular plainly verified.  
For in the whole course of Divinity, there is no point, either more obscure in itself to know, or more unpleasing to our nature to learn; and yet nothing more profitable or behooveful to our reformation, nothing more necessary to be discussed for our edification: without the knowledge of which, all the rest are in vain, it being the ground of all. The subject of his justice, and the object of his me●cy: The last principle which the wise sages of the world prescribed unto their scholars to study, and the first wholesome document, which all the Divine Prophets of God have proposed to their Disciples.  
So that briefly having pointed out the disease whereof the Prophet complains, let us in the next place set our eyes upon it, and consider what it is, and wherein it doth consist. Behold, etc.  
All things that are, both are in themselves, and also demonstrable what they are by their causes: those principles, of which their nature and essence doth consist, and whereby they are distinguished from all other things; which things we cannot do in demonstrating the nature of sin, because it is nothing: for every thing that hath any being or existence in nature, was created by God; and all things that were created, were exceeding good. Whence it is, that Ens & bonum are convertibilia. That every thing that hath a Being is good, and every thing that is good, hath a being in itself. Since therefore being evil is nothing, and of nothing there can be no causes proposed, by which we may demonstrate the same, so properly and exactly, as of things that have natural existence and being in themselves.  
And yet by the way, to prevent the ignorant mistaking, whereunto vulgar conceits are subject, we are not to think, that, because sin is said to be nothing, we are therefore to set light by it, and to esteem it (as we say) as a thing of nothing. For there is a difference to be put betwixt non ens et nihil. Between non ens privativum & non ens negativum. Between that nothing which is no being at all, and that which is only the privation of that good, which is in that which is good. As for example, there is a difference betwixt no eyes at all, which is nothing negatively, and blindness which is nothing privatively, which is nothing but the want of sight in the eye; the one importing an utter vacuity of any thing at all, the other destruction of that which hath a being: the privation of the goodness of all things wherein it is, and the very blemishing and disfiguring of that eye-lent character of Beauty, which the wisdom of God hath imprinted upon the comely face of nature, as it was first created.  
Now in discovering of this, we are (I say) not able to make any certain demonstration, because there can be no certain and univocal causes prescribed thereof: only we may analogically, by way of resemblance, by reflecting our cogitations, and comparing sin with the habit, whereof it is the privation, illustrate, and after a sort demonstrate the same. For cognitio privationis praesupponit cognitionem habitus, et sine ea acquiri non potest. The knowledge of the privation of any thing, doth presuppose the knowledge of that Habit whereof it is the privation: & without which, it cannot be attained unto. It is therefore necessary, that in searching out of the knowledge of sin, we compare it with righteousness, being that habit whereof sin is the privation.  
To proceed therefore. Privatio et Habitus dicitur cicra idem aliquid, saith the Oracle of Nature, in his book of predicaments. Both the privation and Habit, are conversant about the same thing or object. The object of righteousness being the Law, it doth follow that the object of sin is the Law also: but what Law? Both the Law of nature, which God had prescribed unto every thing in nature to be observed by them, as being unto God most honourable, and to themselves most proper, and behooveful. Those rules and limitations, those orders and prescriptions, which the wisdom of God had proposed and imprinted upon all creatures: either of the preservation of their being, or the destruction of their sexes, or the propagation of their kinds, or the moderation of their power and manner of working, or the manifestation of his own Almighty power, wisdom and glory, the same are termed Laws. So He made a Law for the rain, said Job, Job. 2.8. And he gave a decree unto the Sea, that the waves should not pass his commandment. And by this Law it is, that heavy bodies move downwards, but light bodies ascend upward: that the motion of the Heavens are circular, and that every thing observes that manner of motion and working, which is peculiar and proper unto his kind.  
Now creatures having their several degrees of perfection, and Law being as it were the several rules and spurs thereof; it will follow, The persecter any creature is, the more general, and of larger excellency are those Laws, by which the same is guided. So we see that Minerals are of a perfecter constitution and being, then simple bodies: as Air, or Water, or Earth, or Plants, are perfecter than Stones, and Beasts are more perfect than Plants, and that Man is more perfect than all: So that every one of these in their several kinds, have more or less notion & motion belonging unto them, and accordingly are subject to more or less Laws.  
Now men being as it were a compendium or Epitome, or abbreviature of all the creatures of God, and participating of all the perfections, hath so many actions and operations proper unto him, as makes him subject to all the laws; not only to the part of nature's law, that concerns only his reasonable Soul and will, and is therefore called the moral Law, but likewise unto all the subordinate parts, that may any ways concern his inferior parts and faculties: so that not only the Soul, the understanding, but the senses and humours, yea the very whole proportion and constitution of the body, and every particular therein, had their several prescriptions and motions peculiar unto themselves, which both for ability and power, and end, and all other circumstances, they ought to have observed exactly, and could not transgress without sin.  
So that first hearing of the subject of sin, namely, the law of nature: That Law which Almighty God had prescribed universally unto all things in nature to be observed, let us proceed unto the farther search thereof: And therefore in the second place we say, that the form of righteousness, is the observation of this Law: and hence we insert, tanquam formale peccati, that the transgression of the law is as it were the form of sin. For so 1 John 3.8. defineth that sin is the transgression of the Law, that it is an aberration and excursion out of the bonds and prescripts of God's Law, 1. John 3.4.  
3ly, The material causes of Righteousness, were the actions and operations, faculties and parts of man; and therefore we must propose them also tanquam materiale peccati, as the matter and subject of sin: For look how the parts and faculties both of Soul and body were ordered, and framed, and beautified, and exercised in Righteousness: So likewise the same parts and faculties both of Soul and body, are confused, distempered, deformed, and perverted by iniquity and sin. For the efficient cause of righteousness being liberum arbitrium hominis, the free will of man; it must needs follow, that the efficient cause of sin must needs be the same, or else could not be said to be our sin; for that which makes a work to be our work, is, because it proceeds from our own will: for sin in the forms and abstracted nature thereof, namely, as it is the transgression of the Law, may be, and is, in beasts, and other creatures, yet cannot be said to be the sin of the creature, because it proceeds not from will in the creature; for the creature is subject to vanity, saith the Apostle, Rom. 8.20. Neither is it sufficient to make a work ours, unless it proceed freely from us, without any necessity compelling us unto: for then the act would be attributed as much, yea principally, to the necessity, and we should be but as instruments thereof: That therefore is the efficient of sin unto man, which doth appropriate sin unto man, and that doth appropriate sin unto him, which is the principal faculty by which he worketh, namely, Liberum Arbitrium, his free will.  
Lastly, the final cause or effect of righteousness was joy, and peace, and comfort, and contentation, and perfection, and all the happiness which the soul and body of man was capable of. So è contrario, for rectum est Index sui & obliqui: we most still measure that which is crooked by that which is straight, the final cause and effect of sin is sorrow, affliction, crosses, and destruction, and all the miseries in this life, and in the life to come. For as malum culpae was the privation of bonum morale; so malum poenae is the privation of bonum delectabile. As sin was the privation of righteousness, so effect of sin is the privation of happiness, which is the fruit of righteousness: For all the miseries and pains that hath or shall ever befall man, are no positive thing, but a mere privation of that goodness which was created in him. As for example; If sharp needles shall be thrust under the nails, it is nothing but the violent disorder and disturbance of the frame of nature in those parts. If our hands or feet should be dipped in boiling lead; it were but the violent distemper of heat in these members; and so of other torments which are all privations. Neither did the eye see, nor hath ear heard, nor did ever possibly enter into the heart of man the joys that are prepared for the righteous: All things in the world are too low to express them. So on the contrary it will follow, that neither eye, nor ear, or heart, hath either seen, or can imagine those pains that are prepared for sinners; all things in this world are too short to resemble them.  
For as the choice and precious stones mentioned Rev. 2. are there used to represent the new Jerusalem, and the beauty and joys thereof, which are far more excellent, and of an higher, and transcendent quality: So, under reformation of better judgement, I suppose, that the fire, which the spirit of God in the Scripture makes choice of, to express the torments of Hell, is not material fire, but being the most violent and consuming element, is used only as the fittest thing to represent those unconceivable pains: For I conceive those torments to be much more, than any fire can inflict: for the pains, afflictions, and crosses of this life, are not to be spoken of, in respect of those endless and infinite ●orrowes in the life to come: That we suffer here is but a miserable passage to that we shall feel hereafter, and rather to be counted blessings than crosses, being forcible means which God useth to humble us, and as bridles to check our unruly and headstrong lusts; yea as wormwood to wean our appetites from the desire of the world's vanities: For howsoever many do account themselves happy that live in ease and abundance here on earth, yet most certain it is, that there can be no greater a curse or cross befall any man in this life, then to prosper in the course of sin and iniquity.  
But to return from whence we digressed. The miseries of sin shall be fare greater than any thing in this world can resemble, when as by the power and just judgement of God, there shall be such exact and exquisite distemper and pains inflicted upon every part and parcel of man, that if all the most forcible torments that ever were invented by the most cruel Tyrants that ever lived were put together, they were as nothing in respect of those infinite pains and tortures which man shall everlastingly suffer in hell: where the humours shall be both inflamed & benumed, with unsufferable heat & cold; where the senses are infected with most loathsome and abominable stenches and savours; their eyes terrified with ghastly and fearful spectacles; when the affections shall find no refreshing, but endless grief and afflictions, when every joint shall be disordered and racked in extensum as possibly it can bear; when the glandules, the muscles, and all the fleshy parts shall fry in scorching heat, where the entrails and bowels shall perpetually gnaw with continual griping; yea, when these shall be filled with everlasting anguish and horror, by being banished for ever from the presence of almighty God, and the communion of his blessed Saints and Angels, and instead thereof astonished with the deceitful and hideous noise and wailing of wretched souls, never to see hope for ease or end of such unspeakable miseries. And lastly, when those carnifices, those damned executioners of God's judgements, the Devils, being cast down from the glorious presence of God's Almighty Majesty, and suffering the infinite and unsupportable burden of his justly deserved wrath and anger, shall execute their unspeakable malice and furious vengeance upon the miserable bodies, and distressed Souls of reprobate and condemned sinners. Nay, to conclude, if all their griefs and diseases, all the anguish of mind whereunto the body and soul of men are subject, and, which all the men, from the beginning of the world unto this day have suffered, were in the extremity upon any other man; and that the souls and bodies by the Almighty power of God were so fastened together, and so perpetually conjoined, that there could be no dissolution, yet all this must the sinner eternally endure, besides infinitely more sorrows and pains, all unspeakable, all unconceivable. Hence from the causes, we define the sin that it is  
A determinate and wilful transgression of God's Law, depriving all the parts and faculties both of Soul and body, of all kind of goodness, of all kind of righteousness in itself, & of all manner of happiness, which had been the effect and consequent thereof.  
So that having pointed out the disease, and considered what it is, it remains in the last place to search out the Original ground, whence it springs, and proceeds, intimated in these words [shaping, and conceiving] Behold I was shapen, etc.  
Peccato Originali (saith Aug.) nihil ad praedicandum notius, nihil ad intelligendum secretius. There's nothing more commonly preached, and yet nothing more obscurely to be understood, then Original sin. And iniquity is a mystery (says the Scripture) neither of which doth imply an impossibility, but only a difficulty of understanding the depth and secrets thereof: and therefore, as the search of the knowledge thereof requires deeper speculation; so doth the delivery thereof, deserve more heedful, and serious attention. I was shapen in iniquity.  
I may not now stand to dispute that question, which is disputed in the works of some great Divines; namely, whether propagation and traducing of sin be from the Father or Mother: Some collecting and affirming from that, Rom. 5. As by one man sin entered into the world, etc. that sin proceeded only, and is derived from the man, and if the woman could conceive and bring forth without the man, the child be without sin. Others again inserting that, 1 Tim. 2. That the man was not deceived but the woman was, and was in the transgression: And also from this of the Prophet in the Text, In sin hath my Mother conceived me.  
Inferring, I say, that it is probable that sin is principally derived from the Mother; which question may easily be decided, by acknowledging it both ways. True, that it descends from the man and the woman; for under that phrase, as by one man, may be well employed both sexes; and certain it is, that both being Parents, and both sinful, they are as well the parents of the sin as of the child.  
But to return to our purpose, I was shapen in iniquity, says the Prophet, declaring thereby the original ground and cause of this disease, the manner how it became sinful; wherein it may be probably objected, that in as much as the principal guilt of sin depends upon the efficient cause thereof; namely, Liberum arbitrium hominis, the freewill of man, in the wilful disobedience of God's Law, which David never had, but was born, as all other men, captives to their lusts, and could not obey the Law, if he had been never so willing; and which never man had, but one: Neither was sin in that extense and high nature, which the free and malicious a version of the will perpetrated and committed by any one, but by that one; and that by a transient act many hundred years afore: how then can the Prophet be said to be guilty of sin in that kind, which only properly & undequaque completly is sin, or justly assume the last unto himself.  
To which I answer, that although the act of our first parents was transient, yet the will of that act was permanent, and remaine●, and it is justly reputed unto the Prophet and unto all men that descend from their loins. It standing both with the rule of equity and righteous judgement, justly to attribute and impute that unto us, which we as it were did in our progenitors: for can any man be more just and equal, then to charge every part by that which is committed by the whole; for all the generations and successions of men make but one body, and every one is member of that body: and the whole lease of man is but as one tree, whereof our first parents are the root, and therefore that sprig which hath but newly sprouted out this year, proceeds Originally (though by the mediation of the body and branches of that root, which may be was planted many hundred years ago) If the root be corrupt, struck, and die, it is likewise corrupt, strucken and dies with it; and why? because it is a part of that body that is of the same nature, quality, and condition with the root: Even so it is with all men that both have been, and now are born, they lineally descended, & by the mediation of the body, the generations and successions of men, they proceed from the first parent of mankind, as from the root, they participate of his nature, qualities, and properties, and therefore if his condition be sinful, damnable, their's likewise is sinful, damnable; because the guilt of what he did is justly imputed unto them, as being then with him; and now descending from his loins; and that according to the rule of nature's Law, according to the equity of divine justice: all the species, the whole kind of man were potentially in Adam, and by right of inheritance from sin, are entitled to the privileges of nature; whatsoever belonged to him, they may justly challenge; that is, all kind of sustenance for the preservation of their being: as nature hath given unto us a being, so it owes unto us a sustenance; shall we challenge God for maintenance and preservation of life, in right of our first parents? & shall not he as justly challenge us as guilty of sin, & subject to his wrath, & descending from him who wilfully transgressed & disobeyed his Law? shall we not partake of the good and evil whereunto we are entitled in right of our first parents? surely both alike belongeth unto us; and therefore even in our conception, when we as it were first sprout out, even then are we justly accounted guilty of wilful disobedience and sin, because we descend from the loins of him that did wilfully disobey and transgress the Law of his mighty Creator: So that all excuse by just imputation hereof being taken away, by this means sin being appropriated unto us, we made guilty thereof in the highest degree, as proceeding from the intent disobedience of the reasonable will.  
Let us proceed to consider out of the Prophet's words, the Original of sin, when, after what manner, or in what measure we are made sinful, hence employed in this word, Mother; that is, from the very act of generation; for the first, she takes upon her the office of Mother, after what manner expressed in these two words, shaping, and conceiving; and lastly, in what measure, employed in this particle, I; that is, not this, or that part of me, but I wholly; that is every part and faculty in me.  
In the former clause, namely; of the guilt of the imputation of our first parent's sin, we speak of sin only in relation to the efficient cause, who did it, and how it was actual: In this we consider sin in the form thereof, namely, as it transgresseth the law, how it is originally diffused over every part and faculty of us, and so it becomes habitual, I was shapen, etc.  
By shaping is understood the first framing and fashioning of us in the womb; and by conceiving is meant the first being and breeding and growing up unto perfection in the womb: for Tremel. translats it, in peccando fovet me mea Mater, In sin hath my Mother cherished me up. And so is our Hebraisme in our English margin: In sin did my mother warm me, which implieth the same thing; both importing, that man both in his first beginning, &- also in his continual growth & increasing, is sinful, that is, every way exceeding sinful. If a man should be born, having his face standing backward, and his legs coming out where his arms should be, and his arms out of his belly, and his belly upon his head, it would surely be esteemed an ugly monster, fearful, and prodigious; and yet the deformity and obliquity of the Soul and body of man by sin, is much more monstrous, where every part and faculty is disordered; where every particular is both extra and praeter intentionem naturae; both besides and beyond the intention of nature, as by the sequel shall appear.  
Now perfect and complete shaping doth imply two several acts: First, the exact temperature of internal qualities: 2ly, the due proportion of the external parts and lineaments; In both these there is sin formally, which is the transgression of the law. For God, in the creation, had set down a law also for things of this inferior quality and respect, which could not be transgressed without sin; in the first place prescribing unto every thing such a just and limited temper and mixture of primari● qualities of heat and cold, of dryness and moisture, whereof all mixed bodies consist, and was most behooveful to the perfection and preservation of his being: and Secondly, squaring out such a due and excellent proportion and fashion in all the body, as might best adorn it with most beauty and comeliness, thereby so manifesting his power and wisdom in all things, that there was neither distemper inwardly, nor deformity outwardly in any thing that he hath made.  
Both these laws are broken and transgressed in the shaping of men.  
For first, there is such a distemper of such unequal iniquity of the radical heat and radical moisture, which are principia vitae, as the Physicians call them, the very principles and grounds of life; that the healthiest man living is not perfectly in health, though yet not sensibly and throughly sick, but lives as it were in a neutrality betwixt both, yet rather sick than well, because the disease is still growing, though not ripe, until the distemper thereof wax so strong and predominant, that nature is so weakened and subdued thereby, that it is not able without grief to resist the same.  
2ly, In the outward framing and fashioning of the body, there is no man that hath that exact proportion and comeliness in the parts of the body, than Adam had that was immediately created by God, but there is in it some imperfection or blemish, which doth some way either disfigure or deform him: Nay, I will say that, which many perhaps will think strange, that there is not in us the least joint, but sin is in it, not only formally, as there is a want of perfection in the composition and constitution thereof, according to the law of God, but also imputatively, because it became so by the rebellion of our will, that thereby we have transgressed the law, defaced the workmanship of God within us, deprived ourselves of health and perfection, and so justly become the subjects of God's vengeance. Nay, I will say more, that there is no grief nor pain that the beasts or other creatures in the world do suffer, but it is sin formally, a transgression of this Law. Because God intended no such affliction to any of his creatures by the Creation, but by his Law both established it and ordained it otherwise, that namely, the creatures should live in that perfection and happiness, whereof by nature they were capable. There is no imperfection in any creature but man is guilty thereof, as being by his sin: For cursed is the earth and all things therein for man's sake: and why for man's sake? but for sin; and what is that cursing? but the substraction and deprivation of the Lords protection and guidance of the creatures in the laws and rules of nature's law. Rightly therefore says the Prophet, I was shapen, etc.  
And not only therein doth express the whole ground and Original cause of his disease, but he adds also, that in sin his Mother warmed and cherished him up, both root and branches were sinful. In consideration whereof it will appear, that as the structure and composition of man is most admirable, so the corruption of sin in man is most damnable, as being a general disturbance of the whole course of nature, a pestilent infection universally diffused over all the faculties both of Soul and body.  
For as nature hath several degrees of perfection, and still the former is the ground of the latter, so also have these degrees their degrees of infection; and still the latter is enforced by the former.  
1. The first degree of natural perfection in man is esse, consisting in the constitution and temperature of the body, which is the ground of all motions and life.  
2. The second is Vegetare, by receiving nourishment to increase, and grow to perfection in himself.  
3. The third is Sentire, an ability to discern and know all outward and corporeal objects, and their simple qualities.  
4. The fourth is ratiocinari, by discourse of reason, in the contemplation of outward things, and to draw out such rules and directions for this life as are consonant to that law which God had established in all things.  
5. Secundum rationem agere, to work and frame all his actions according to their destinated ends: namely, the preservation of nature's perfection, and the glory of natures God.  
Now as these degrees of natural perfection have their dependence the one upon the other in their order; so likewise in the infection and diffusion of sin upon the natural qualities, do the vital faculties depend upon the vital, the animal upon the animal, the rational upon the rational, the moral, etc.  
1. For the first; if there be an intemperate mixture of cold and heat in the natural constitution, as hath been declared there is, then do the vital faculties fail in the exercise of their functions; as too much heat doth inflame the blood, increase choler, dry the brain; too much cold doth beget melancholy, augment phlegm, hinder digestion, dull the spirits, and such like.  
2. If the vital faculties be disordered, the animal are distempered thereby: as the over abundance of ill humours doth send up noisome and unwholesome fumes into the head, which do stupefy the sense, dull the imagination, and hurt the memory, so that if the fantasy and memory be any way impaired, then in the third place, the reasonable soul is greatly disabled in the exercise of her faculties.  
And lastly, if reason be absurd and defect, in that it is not able to direct, how then can the will execute or perform any thing that is agreeable to God's Law?  
Behold how great a flame a little fire kindleth, for the natural temperature of the first qualities heat and cold, etc. though in men's ordinary imaginations, they are things of small moment or respect; and nothing so material and worthy, as the superior faculties; yet are they so necessary, and of such force in the whole frame and constitution of man, that upon their goodn sse doth the goodness of all the rest depend, no otherwise then as the spring or poise in a curious clock, which seems to be dull and of no great necessity, and yet it is of the greatest power, as that which moves all the rest of the wheels: for the perfection of a clock is to keep its time and due hours; but if the spring or poise be disordered, all the rest is disordered, if it be too strong, than the hours are too short, and if slack and lose, then are they too long. So the natural faculties, if too cold, than all the rest are destitute and too remiss; if tooo hot, then are they too violent and redundant; for the disposition and perfection of the Souls working, dependeth principally upon the body's temperature. For as the eye, the int●rmedium, that which is interposed betwixt the eye and the object be thick, as in a mist, it is obscured, and the sight made imperfect: So the Soul, if the Organs, those instruments by which it works, be disordered and distempered, is disabled in the exercise and use of its faculties. As for example, we see in a drunken man, when the stomach is oppressed with a thick and strong moisture, the heat of the liver by concoction, and digestion rarefies the same, there riseth such a fume, no otherwise then we see in a boiling pot, which ascending up into the head, doth so stupefy and distemper the brain, the Organ of the understanding, imagination and discourse; that man thereby that distempers himself, doth quite lose the use of his reason, and the chief faculty of his soul, and becomes for the time, (if not worse) even a very beast. Even so every man by the distempered mixture of corrupted nature, is made either more or less defective in the use of the soul's vigour and power, by how much more or less the instruments and organs, by which the soul worketh, are polluted, and distempered.  
From hence it is we see, that some men are more quick and active of apprehension and conceit; others likewise are stupid and of duller capacity, which only proceeds from the good or evil disposition of the parts of the body; yea the very best and purest that is begotten by the corrupt generation of man, is infinitely fare short of that purity and quickness of capacity which man by his creation naturally was endued withal.  
From hence therefore may appear the vanity of the Pelagians arguments, intending to prove that sin is only learned by imitation, because the body cannot work upon the Soul which is a Spirit; for though the body cannot work upon the substance of the soul, yet can it hinder and disorder the operations of the Soul, which it is to perform in and by the body; for by the body's corruption and disordered distemper, there is either irregularity or iniquity in the manner, or confusion and ataxy in the order; but especially excess or defect in them, sure of every faculty of and action of man. As for example, if we survey some particulars; and first in those faculties which are called concupiscibles, as hunger, a natural appetite to create for sustenance and preservation of life and being, cannot do it without sin; not that the desire of meat or action of eating is sinful, for it is natural, and all that is natural is good, as being the work of God; but the irregularity and disorder of the desire and act is sin; either we eat too much, or are not contented with that which will suffice nature, or desire that which is unwholesome, or loath that which would best nourish us, or in some measure and degree or other of gluttony; the law, that is, those rules and limitations, which God had prescribed in nature unto that faculty, is transgressed: So thirst becomes drunkenness, and that same cupiditas venerea is changed into lust, and so by excess is made sloth; and so of the rest.  
Secondly, consider the faculties called Irascibiles', and there we see that joy by excess is turned into voluptuousness, and sorrow into anxiety, that fear becomes horror, and anger is turned into fury, ●nd hatred into malice.  
3. Proceed we unto the reasonable faculties, and see how hope exceeds by presumption, how mercy becomes foolish pity, how zeal runs into superstition, and knowledge into heresy, and so of all the faculties of man.  
Neither do these only transgress the law of God, by exceeding their limits and prescriptions, but also being defective in the measure and intention thereof; so fear offends by security, and anger by stupidity, so hope oftentimes becomes despair, and mercy is turned into cruelty; so the defect of zeal is dulness of spirit, and the defect of knowledge is ignorance; so of all the rest which I may not now enumerate, their inordinate motion is the transgression of the law, either on the right hand or on the left, either in excess or defect of their functions and operations: so virtue consists in medio, as it is in the mean between them: of the moderation of these excesses and the supplies of these desires are called virtues or graces by their several effidients, virtues by moralists, in so much as by education and by the light and strength of nature, they are in some measure corrected: and graces by Divines, because by the power of God's gracious spirit they are reform.  
So that to draw all into a sum, we may reduce Original sin unto these three h●●d.  
1. Reatus inobedient to, guiltiness of disobedience against God's law.  
2. Defectus boni, a defect or w●n● of all goodness in ourselves.  
3. Proclivitas ad malum, an inclination unto wickedness in all things we go about to do.  
The first in respect of the time past, the second or the time present, and the third of the time to come. The one by imputation, the other by inhesion, the last by inclination. Being in the first place made guilty of sin by the just imputation of the wilful disobedience of our first Parents, because we were then in their loins as parts of them, that now descend from them and sprung out of them.  
2 Being thereby made deficient, and deprived of all righteousness which God had created in us, and that happiness that was intended for us.  
Lastly, being then wickedly disposed, there being in every part of us as well inferior of the body, as superior of the soul, a disposition or propensity, an inclination or proclivity to err from the rules of God's Law; whereby we ourselves every one of us, shall effect or bring to perfection our own final overthrow or destruction, unless by the mercy of God it be prevented.  
This is the Catastrophe, this is the universal Corruption, and subversion of man: being every way sinful, both in Semine, in Embrione, and in Homine. Sinful in his Conception and shaping, sinful in his growth and increasing, and also sinful in his strength and perfection of being: and that not in any mean or remiss degree, but in every one of these, sin being out of measure sinful. All this and much more than this was the sorrowful and penitent soul of the Prophet strongly possessed and afflicted with all, in his deep meditation of sin in this place. Where he saith, I was shapen in iniquity and in sin did my mother conceive me.  
And thus having briefly run over the matter, and unfolded the scope and sense of the Text, as well as my understanding would serve: and therein propounded only matter of Instruction, for the information of our understanding, teaching us what we are to know. It remains in the next place, that we collect out of the precedent discourse, such moral documents for the reformation of our lives, as may direct us what we are to do. Out of which, though I may observe many, yet I will pitch my thoughts only upon those two.  
1. That the dearest Saints so well as the greatest sinners are in their Infancy Originally sinful.  
2. That the sin which we are from our very infancy stained withal, is conveyed by our Parents unto us.  
Concerning the first Truth, you have it here confirmed by the confession of one that is recorded to be a man after Gods own heart, and thereby reputed to be a most dear Saint; yet for all that pleads not immunity from sin in his very infancy, but saith, that he was shapen in iniquity, and in sin did his mother conceive him. Of the same mind with David the Father, was Solomon the Son. Prov. 22.15. where he lays it down as an undeniable Axiom. That foolishness is bound up in the heart of a child. By which phrase is meant nothing but wickedness and finn, which is on a child as a fardel or pack on a horse back, which he can never of himself shake off. And this is the ground why the Lord himself speaketh of the whole Nation of the Jews which were then the only Church he had in the world. Esay 48.8. Thou wast called a transgressor from the womb. Though they were a people in Covenant with God, yet in their infancy, in the womb a transgressor, yea, out of the womb so visibly before Circumcision transgressors also. According to that of Saint Paul Eph. 2.3. We are all by nature the children of wrath as well as others. Though the chosen of God, yet herein can plead no more privilege from the exemption of this inbred pollution than Judas himself could, whom our Saviour calls no less than a Devil. joh. 8.44. Have not I chosen twelve, and one of them is a Devil. Hence is that of Aug. damnati antequam nati. And therefore by some, Original sin is concluded to be not only a privation, but a corrupt habit, like unto a disease, which beside the privation of health hath humores malé dispositos, the humours ill disposed: whence it cometh to pass, that the imagination of man's heart (as the Lord speaks, Gen. 8.21.) us evil from his very youth, there is a nature prone. There is in him a natural proneness, and disposition to every thing that is evil: as there is in the youngest whelp of a Lion, or Bear, or a Wolf to cruelty; or in the very egg of a Cockatrice before it be hatched: which is the comparison which the Holy Ghost useth. Esay 59.5. whereupon says Aug. Concupiscentia lex peccati cum parvulis nascitur. Concupiscence which is the Law of sin, is even born with Children. And Saint Paul says as much, Rom. 7.18. I know that in me (that is, in my flesh) dwelleth no good thing. And 2 Cor. 3.5. We are not sufficient of ourselves to think any thing as of ourselves: but our sufficiency is of God. The reasons of which Doctrine are these.  
R. 1. Because of that guilt which Infants stand in Adam; In whom saith the Apostle, Rom. 5.12. (for so is that place rendered) all have sinned. For Adam was not then as one particular person, but as the Common stock and root of all mankind: Whereupon by this sin, all his posterity which had been in sin as in the root becomes equally sinful. Hence is that of our Saviour, Mat. 7.18. A corrupt tree cannot bring forth good ●ruit. And he gives the reason, joh. 3.6. Because that which is born of the flesh is flesh: (that is, of the corrupt Parents) is sinful; which is Jobs meaning, where he saith, no man can beget a child that is clean from sin, himself being unclean. This treason committed by Adam runs through the whole blood: this leaven infecteth the whole lump: this poison is diffused into all mankind. And since it comes to pass that man is disabled from acting that which is good. For we know that water can rise no higher than the Fountain is; Nature will give it leave to go no higher: the fire giveth heat only within a certain compass and distance; and no farther. Nothing can work beyond the sphere of its own reach and activity. So it is impossible to corrupt nature, to elevate itself to supernatural grace; or to do any action preparing, bending, or inclining the will to it. For as water being cold by nature, cannot be made hot until an higher principle be first insused into it: no more can mere nature do any thing tending to saving grace, until it be raised up by an higher influence. For the guilt of Adam's offence lies heavy upon all his posterity, so that there being not left strength in them as of themselves to remove it, it disables them from either thinking or acting any thing that is good, and though they may be Saints, yet in their Infancy are not freed from sin: and therefore the state of infancy itself hath been severely punished, as appears, 1 Sam. 15.3. God commanded Saul to slay the very Infants and Sucklings of the Amalekites, and forbade to spare or show pity unto any of them: And Psalms 137.9. the Lord pronounceth him happy that shall take the little ones of the Babylonians, and dash out their brains against the stones: And Gen. 19.25. we shall find, that in the destruction of Sodom, none of the inhabitants were spared, no not the Infants and sucklings, but God reigned down fire and brimstone upon them: The like you shall find Numb. 16, 27. where from the Tabernacle it is said, that Dathan and Abiram came out, and stood in the door of their Tents, and their wives and their sons and their little children; all which were swallowed up by the earth, ver. 32. as Moses said, and so went down quick into the pit. Now there can be no punishment inflicted, but where sin is presupposed, neither can there be any sin in Infants thought on, but what is originally in their natures; and therefore to clear the justice of God in punishing, the Doctrine of the Text is evident, that being originally sinful, they suffer most justly by the hand of God.  
Obj. But these be most lewd men, and God forbidden but that there should be a difference betwixt them and the godly.  
Ans. The Infant of the best Christian is by nature no better than the infant of a Sodomite, as appears, Ephes. 2.3. and the sin those Infants was guilty of was the cause why God did thus deal with them: for Rom. 5.12. God is no respecter of persons, and therefore hates sin as well in them as in us; for hath not the infants of Gods own people been born fools natural, or deaf, or blind, as we may see, John 9.1. hath not many of them been smitten with many and grievous and strange diseases, as David's child was, 2 Sam. 12.15. And what is this but a witnessing of God's wrath against them as well as others; for how can a most pure God love any thing that is polluted? This is contrary to his nature, whose pure eyes cannot behold iniquity: and therefore it is as easy for light and darkness to agree together, as the most pure Creator, and impure creature to love each other. This I speak not to abridge God's mercy, how in his favour he may look upon Infants in his Son, but how God in himself may behold them in their original sin, being children of wrath, and so may become the fit objects of his wrath, to be severely punished with their Parents.  
2ly, Because of that filth which is conveyed from their Parents unto them: And therefore by Isa. 48.8. are said to be transgressors from the womb: whose hearts are evil from their very youth, Gen. 8.11. Hence is that of Ambrose, who is just in the sight of God, whereas an Infant of a day old cannot be clear from sin? every thing that is born, carrieth with it the nature of that which bore it, as touching the substance and accidents proper to that special kind: But we are all born of corrupt and guilty parents; hence by nature in our birth we draw their guilt and corruption, and by this means we have the spawn and seed of all sin within us, so that every imagination becomes evil, only evil, and continually evil, Gen. 6.6. as God himself sets us out in our natural condition.  
Ob. The 1 Cor. 7.14. the children of the faithful are said to be holy, therefore without Original sin and pollution.  
Ans. They have not this Holiness from carnal propagation, for it is said, Rom. 9.11.13. when they had neither done good nor evil, I have loved Jacob, and hated Esau. But they are said to be holy, in respect of the external fellowship of the Church; that is to say, they are to be accounted members of that body, the Church, whereof Christ is the head: and so also for the chosen and sanctified of God, which place doth not any way infringe or prejudice this truth, for the natures of the best men's children are sinful, though their persons in respect of the external fellowship of the Church be reputed holy, & therefore Parents by nature derive not unto their posterity righteousness, which is freely imputed, but unrighteousness and damnation, unto which themselves by nature are subject: and the reason is this, because their posterity are not born of them according to grace, but according to nature; neither is grace and justification tied to carnal propagation, but to the most free election of God; so that though Infants be by the Apostle said to be holy, yet it is not to be understood in respect of their natures, for that appears to be sinful and filthy, but in regard of that stipulation and covenant which is made between God and the faithful: and therefore concludes nothing against this truth, but that the Infants of the dearest Saints are originally sinful.  
R. 3. Because Children are deprived of those supernatural gifts and endowments, which otherwise they should through Adam have possessed, if he had stood firm to his God. It's true, at the first when man was created, it was no small part of his happiness in that primary condition to be ignorant of sin, though a Quidditative knowledge perchance of the nature of sin, he had by reason of the Law writ in his heart: yet a practical experimental knowledge he had not, he could not have; the misshapen brat of sin being then unbegot, it was a mere Chimaera, an imaginary Monster, having no Existence but in Satan's brain, the shop and forge of Hell. But alas this happiness being but a dream of happiness, of small continuance through men's ambition; he is forthwith stripped of it, and so becomes not only a spectacle of misery himself, but makes his whole posterity miserable also: So that what he acted, we in him became equally guilty and liable to the same wrath. For so says the Apostle. Rom. 5.12.14. In him we are, have sinned, that is, in Adam, and are by nature the children of wrath: woeful spectacles of wrath stripped of all those excellencies and gifts which in him we might have enjoyed had he proved obedient to the command of his God. But being a wretched progenitor, begets a miserable progeny, whose blood is so stained with his treason, as that they have forfeited all supernatural gifts and endowments through him: and though by the grace of Christ, restauration in some measure may he made to the Saints; yet are their Infants not freed from this inbred malady, but are by nature originally sinful.  
Obj. Ezek 18 20. The Son shall not bear the iniquity of the Father. Ergo Injustice that Adam's posterity should suffer for Adam's sin.  
Answ. It's true, if he falls not into the same, and approves it not, but disliketh and avoideth it. But we justly bear the iniquity of Adam for these reasons.  
1. Because the fault is so adam's that it also becomes ours: For the Apostle witnesseth, We all sinned in him: and so his sin becomes ours.  
Secondly, because Adam's whol● nature was guilty, and we being as part proceeding out of his substance and mass, we cannot but be guilty also ourselves.  
Thirdly, Because Adam received the gifts of God to be imparted unto us on that condition, if himself did retain them: or lose them unto us if himself lost them: whereas then Adam lost them, he lost them not only in himself, but in all his posterity also. So that hence it came to pass, that all those supernatural gifts and endowments which he had, we are deprived of, by reason of his falling from God.  
R. 4. Because Original sin is peccatum hominis, a sin of the whole man; whereupon this infection is conveyed by conjunction of both, they jointly making one man, enter into one condition, and so are partakers of each others woe or welfare. For though the soul comes immediately from God, and so is a pure substance: and the body cannot be sinful without the soul being a dead mass, yet as peccatum hominis, the sin of the whole man's infection is conveyed by conjunction of both.  
Neither doth this infringe the justice of God, whatsoever some may say to the contrary, to thrust a poor soul into an unclean body. For the soul and body are not of God respected as single substances; but as they are joined together to make one man, and therefore there is but one Constitution of both. The soul in respect of God's creation is a pure Creature, yet it continueth not in that estate one moment, for it is created in the midst of the body in an unclean and polluted place; and forthwith being coupled to the body, beginneth to be unclean. As a clear water cast into a muddy place becomes suddenly foul. So doth the soul when united to the body, becomes suddenly sinful. Or as sweet Oil poured into a fusty vessel, loseth its pureness. So the soul infused into the body, becometh impure and sinful. The pure soul is infected with the contagion of impure seed, as a fair flower is sullied with unclean hands. Hence Original sin is said to be, ex carne Causaliter, yet is in the soul subjective & formaliter. And so becoming peccatum hominis, the sin of the whole man. The Infants of the best become Originally sinful.  
Use 1. Seeing Infants are originally sinful, this may serve in the first place, to confute that opinion of the Pelagians, who deny that sin cometh by nature, but is learned only by example or imitation, which if this could be, I would gladly know by what example did Cain learn to play the hypocrite, or murder his brother? who was his precedent to imitate? I read not at that time of any vile wretch bes●●es himself in the whole world, that was guilty of such horrid crimes; surely then it must be somewhat within him, that must move him to sin so greatly againg the God of heaven and earth, which can be nothing but that seminale principium, that inbred in lady, that David here confesses he was conceived and born in: this every man that knows himself knows to be true I appeal to the conscience, especially of a good man, whether he finds not in his nature an inclination to the foulest sin in the world; he that doth not feel this suggestion of concupiscence, 〈◊〉 ●●a●●● dead in disobedience. Aw●y then with this horrid opinion of the Pelagians, which is both contrary to the truth of God, and the Saints experience. If Infants were not sinful, than they should need no Saviour, Christ died in vain for them. But God hath concluded all under sin, that he might have mercy upon all: nay, how could Infants die if they were not sinful, death could have no power over them, Rom. 6. ult. which sin cannot proceed by imitation, than the faculties of Infants should not be corrupted, for they cannot imitate neither good nor evil, yet they have sin, or they could not die. If it were possible to keep any children from hearing a , or seeing the practice of any filthiness or cruelty, yet their very nature upon occasion offered would carry them to these sins: so that you shall find it is not by imitation, but by corruption of nature, that Infants becomes originally sinful.  
Use 2. This discovers the great necessity of Infant's Baptism, which though I do not hold with Suar. 
 si medicus infirmo dixerit, nisi hanc acceperis medicinam non sanaberis, etc.  an  necessity as he expresseth it by this similitude: As if the Physician should say to his Patient, unless thou take this remedy, thou shalt not be healed, implying an absolute necessity, without which, there can be no salvation; yet I hold a necessity of the precept and means, it being that Gospel-ordinance of imitation that doth render them Disciples, and doth manifest their visibility of membership in the Church of Christ: which thing maketh greatly for the confirmation of the strength of their Parents for the present, and their future comfort afterwards, that as they are by nature so filthy and loathsome in the sight of God: so the Lord hath in the blood of Jesus Christ (whereof the water in Baptism is a sign and seal) provided a laver to wash and cleanse them in, even the laver of regeneration, which, as Saint Paul calls it, Tit. 3.5. yea, a fountain opened, as the Prophet speaks, Zach. 13.1. for sin and for uncleanness, sufficient to cleanse them of all this filthiness and corruption of their nature. But here perchance may some object.  
Obj. If Baptism be so necessary, what ground or precept have you for it out of God's word.  
Ans. I answer, this will appear unto us, Mat. 28.19. where Christ commands his, Disciples, and in them all Ministers successively unto the end of the world, to go and disciple all nations, Baptising them in the name of the Father, and of the Son, and of the Holy Ghost; which words of our saviour are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, teach, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, make Disciples, which is by by being admitted into Christ's School, their parents giving their names to Christ both for themselves and their families: And in Christ's precept, teaching doth not go before, but follow baptising, ver. 20. teaching them to observe all things, etc. which is punctually observed in the children of the faithful, who after they are baptised, when they come to years of discretion, are taught to observe all things whatsoever Christ hath commanded.  
Obj. Though this be the command of Christ for the institution of Baptism, yet there is not one word of Infants, nor any command giving for baptising them.  
Ans. I answer, a thing may be said to be commanded in Scripture two ways.  
1. Literally, Syllabically, terminis terminantibus, in express terms.  
2. Implicitly, by way of implication, by good consequence: though in the former sense Infant-Baptisme is not commanded, yet in the latter it appears to be, by promises, proportions, example, and considerations of the like grounds and causes, comparing Scripture with Scripture, and look what can be thus proved, is as strong and valid, as though it were commanded in so many syllables and letters: What command is there for women to partake of the Lords supper? yet the proportion of the Lords Supper with the Passeover makes it lawful: What express command is there for a Sabbath in the new Testament, yet by consequential grounds it doth appear to be so. The least filings of gold, is gold, as well as the whole tag: so whatsoever is drawn out of Scripture by just consequence and deduction, is as well the word of God, as that which is an express commandment or example in Scripture, 
Tombs exam. p. 110. 111.  yea a learned Anabaptist doth confess, that a command by way of implication, is equivalent to a command. Now that Infants are thus included, will appear in the word Nations, and Them, whereof Infants being an essential part, without whom, a Nation cannot subsist, are inclusively and collectively under the comprise of Christ's command: Yea, 1 Cor. 10.1, 2. to the 7th. there you shall find a clear place, à Typo ad veritatem, from the type to the truth, from the signs in the Law, to the thing signified in the Gospel, 
Aug. in Johan. tract. 26. sacramenta, illa fuerunt in signis diversa, in rebus quae significabantur paria.  that Infants are to be baptised: For says the Apostle, all our Fathers were under the cloud, and all passed through the sea, and were baptised unto Moses in the cloud and in the Sea, etc. which cloud and seawere types of our baptism, and did shadow it out unto us; and by this all, is meant all our Fathers, which synechdochically is to be understood of all the people of Israel, both young & old, men, women, and children, they all were baptised unto Moses, (1.) under the conduct or guidance of Moses, or into the Doctrine or law of Moses, even the children as well as the parents, as will appear, Exod. 12.37. for we cannot imagine them so unnatural as to leave their children behind them in the wilderness; so that it appears plainly, their Baptism being the same in substance and signification as ours was, that even children by name are within the compass of Christ's command.  
Obj. How can such be baptised that are not capable of baptism, who have not understanding to know any benefit by it?  
Ans. There is a twofold incapacity, 1. Total, 
Capaces sunt spiritus fidei, per quem animos accipiunt esse spirituale ac supernaturale, & e.  as in stocks and stones, which have no life nor reasonable soul for the spirit to work upon, as Infants have. 2. Partial, or a proximate incapacity which are in Infants, who, though for the present are uncapable of actual faith and repentance, yet not of the principal and root of both; as they have in them a principal and root of reason, though for the present they cannot act it. Besides, they are capable of Baptism as well as Circumcision under the law, since they are merely passive in both. For what is circumcision, but the same in substance with baptism, which the Apostle calls, the seal of righteousness which is by faith? Shall then the Gospel put them in a worse condition than they were before? this were to abridge the mercy of Christ, and draw it into a narrower compass than he intended, who to show his mercy to Infants, did take them into his arms, and blessed them, Mark 10.14. If then they were capable of blessing, when they were not able to go, but must be brought to Christ, being such as of whom peculiarly the Kingdom of God consists, Mat. 10.6. What then hinders, but that they may be capable of the early charity of the Church, in bringing and admitting them to baptism (though they do not understand the vow) and receive benefit and advantage by partaking of it: and rather when it is remembered that Christ baptised not at all, and so thought not to baptise these, did yet afford the ceremony to them, and in the ancient Church was preparatory and antecedent to baptism: viz. imposition of hands, and blessing them, which they being capable of, shows them to be in as great a capacity of baptism, it being a passive ordinance, when the person baptised is a mere patient, as in the case of circumcision.  
But to admit all further objections for the clearing of this truth, it being already manifest from the capacity of Infants, and the command of Christ, it is sufficient to justify the practice of Apostolical Ministers in the advancement of this Ordinance for the good of them. If any desire to be further satisfied, he may confer with the learned worthies of these times, as Reverend Featly, Reverend Baxter, learned Hamond, who have so cleared this truth, that he that runs may read a full satisfaction in it.  
Use 3d. Reprove such as think it folly to be troubled with the sins of little ones, with their lying and swearing, cursing, and the like, not considering that the very Original sin of the Infant, the sin of his nature before it doth thus break forth, makes him odious to God, and deserveth damnation, much more will these same cursed fruits do it? See an example in this, 2 King. 2.23. where those forty that mocked the Prophet were devoured by Bears: where youth was no excuse for the heinousness of their offence, but were severely punished by the hand of God.  
Use 4. Let this then humble us, in considering the sharp and severe judgements that oft light upon little ones, yea, and take them to heart, and to be much affected with them, as with most evident demonstrations of God's wrath against sin, even against the sin of our nature. Our Saviour sighed, Mark 7.34. to behold the judgement of God upon the deaf man, as a sign of God's anger upon him for sin; how much more doth it become us to do so in this case. The Lord in his judgements upon us, that are of years, may have other ends and respects, but in those upon Infants, he can have no other but only to make known upon them his wrath against sin. Oh that we could seriously in this case thus expostulate with our own souls. If God be so angry with the sin of the infant, alas, what measure of wrath is due to me, that besides the sin of my nature, wherewith I am every whit as much defiled as it can be, have so many actual sins to answer for; and have sinned in a far more odious manner then this infant hath done? If this be done to the green tree (saith our Saviour, Luk. 23.31. What shall be done to the dry; surely this is enough if well considered to melt the hardest heart into tears throughly to bewail the Original corruption especially when they consider the next point following, namely.  
Doct. 2d. That the sin which we are from our very infancy stained withal: is conveyed by our Parents unto us.  
'tis Leprosy began in Adam, and you ran over all successions of mankind. Hence the Prophet acknowledgeth, I was conceived in sin, not meaning any particular sin of his Parents, in the act of generation, for he was begotten and born in lawful marriage: but his hereditary sin whererof he was guilty in his mother's womb.  
For though many causes may be assigned of actual sins committed by men or women, as either of themselves, James 1.14. the world, 1 John 2.16. or the devil, Eph. 2.2. yet of original sin that is in Infants, no other cause can be assigned, no root, no fountain, but this, that they received it from their parents. Hence is that of Aug. per duos homines transisse peccatum. Both saith Ambrose, parents ut generis sic et erroris. This is agreeable to the law of nature, Partus sequitur ventrem. If a free man get a child by a bondwoman, the child shall be bond by the mother, not free by the Father. As sin entered into Paradise, so it entered into the world: for it is the same sin in us that was in them; in them actually, in us originally; and the same sin must have the same beginning: but it came into Paradise by them both, therefore so into the world: And therefore, Gen. 5.3. it is said, that Adam after his fall, begat a son in his likeness, after his image, sinful and corrupt as himself was: and the Evangelist making an opposition between the causes from whence corruption and grace cometh, saith, John 1.13. The one cometh from bleod, and from the will of the flesh, and from the will of man, but the other cometh from God alone. Hence there was never any that had parents, (a Father to beget him, and a Mother to conceive him) that was free from this original sin and corruption of nature: no not such as had the godliest Parents that ever lived: as the the children of Noah, Abraham, Isaac, David, did stand in need of circumcision, Gen. 21.4. which signifies the cutting away of the filthy foreskin of their hearts, this original corruption, as the Prophet expounds it, Jer. 4.4. wherefore, Job. 14.4. when he would give a reason why man, every man, young and old, is not only subject to so many troubles in this life, but also so filthy and sinful, allegeth no more but this, Man that is born of a woman; he is born of a woman, and therefore must needs be so. So again, job 15.14. and 25.4. and though the Mother only be named by job and David, yet is this corruption derived to the child, not from the Mother only, but from the father as much as from the mother. The sin came by two, and the Apostle says it entered by one, for they two made but one, Two shall be one flesh. By one it entered, yet both sinned.  
R. 1. Because all parents have been poisoned with sin, whereby their natures being infected, doth convey this poison unto their children: As the brood of Vipers, Toads, and Spiders, must needs resemble them, and have poison in them. Hence is that of our Saviour, Mat. 7.18. a corrupt Tree cannot bring forth good fruit; for if the tree be not found, the fruit will prove tainted; and therefore saith job, job 14.4. Who can bring a clean thing out of an unclean? Not one. This reason our Saviour gieth why all that is in man by nature is flesh, that is corrupt and sinful, because he that is born of the flesh, that is, of corrupt parents, john 3.6. is flesh, that is, sinful, which is Job's meaning, when he saith, who can bring a clean thing out of an unclean? that is, no man can beget a child that is clean from sin, himself being unclean: For such as the fountain is, such is the stream, such as the ground is, such is the corn, such as the fuel is, such is the fire, such as the mine is, such is the metal, such as the parents are, so are their children.  
Obj. If the root be holy, the branches are holy; therefore the children of the Saints are holy, and have not this sin conveyed to them by their parents.  
Ans. Parents beget children as men, not as they are holy men; Sanctus generat, non regenerat filius carnis: by generation they derive unto them their nature, they cannot derive grace which is above nature; we give them that, which our earthy parents give us, not what our Heavenly Father infuseth into us. There is a wide difference betwixt infusion and propagation; neither doth holiness in this place signify a freedom from sin, or integrity, or uprightness of nature; 
Sanctitas est duplex, fidei & faederis, sancti sunt non virtute nativitatis secundum carnem, sed virtute Testamenti gratiae et promissionis dei. Bulling.  but the prerogative and privilege of Abraham's posterity, whereby God covenanting with him, had appointed always to convert some of his posterity, and to give them inward holiness; so that here is meant not any inherent internal qualitative personal holiness, but an external relative faederal holiness. Hence is that of Grotius, Non loquitur Apostolus de sanctitate naturali, et naturae liberorum inhaerente, sed de sanctitate adhaerente its extrinsice (i. e.) de sanctitate faederis, credentium liberi faedere gratiae comprehensi sunt, et eatenus sancti adeo censentur. This Text shows, that children are still in covenant with their parents, but proves nothing at all that they are freed from original sin.  
R. 2. Because this sin proceeds causally from the flesh, though subjectively and formally it is in the Soul; as sickness comes of corrupt meats as the cause, yet not the meats, but the body is the subject of sickness. They that live in a smoky house must needs be smutched, and contract some of the blackness: if you put the whitest wool into the Die-fat of Oade, it will come out blue: So here a pure soul in an impure body cannot but infect it with impurity; this than is an hereditary disease, as a leprous father begets a leprous son, the disease being in the blood, runs through the whole progeny, which verifies that of Isa. 18.2. The Fathers have eaten sour grapes, and the children's teeth are set on edge. And therefore says the Apostle, 1 Cor. 15.46. That was not first which was spiritual, but that which was natural, and afterwards that which was spiritual. The first man was of the earth, earthy, and so begat children like himself, sinful and corrupt, which was the ground of this original contagion, which was sprung in our parents by their offence; and so by the same it is conveyed to posterity.  
Obj. If sin be conveyed by the parents to the children, it passeth to them either by the body or by the soul, but by neither it cannot be in the body till the soul come, and in the soul it is not, because that is immediately created pure of God. Ergo, unless the soul be traduced from the parents, where place you original sin?  
Ans. The consequence and coherence of the major is to be denied, because in it there is not a sufficient numeration of the parts by which original sin passeth: for it passeth neither by the body nor by the Soul, but by the offence of our parents; in regard whereof, God, whilst he createth men souls, bereaves it of original righteousness, which he gave on that condition to our first parents, that they should continue or lose them to posterity, according as themselves either kept or lost them; which privation of righteousness, in respect of God, for man's offence, is not a sin, but a just punishment, though in respect of the parents which draw it unto themselves and their posterity, it be a sin; which through the conjunction of both, is conveyed from the parents unto their children; so neither the body alone, nor the soul is to be respected, but as they jointly make one man.  
Use 1. This may meet with the proud hearts of men, who are ready to advance themselves in respect of their birth and parentage, which if they did truly consider, this Doctrine would rather humble them, seeing nothing is derived from them but baseness and corruption, their natures being vile, contaminats their posterity, and instead of making them honourable, doth make them odious in the pure eyes of God, yea, and most miserable for ever, if they be not born again, john 3.3. if we got not a better birth then that which we had from our parents, it may be said of us, as it was said of judas, it had been better for us that we had never been born, Mat. 26.24. It is reported of Diogenes, that he told Alexander the great, that he could know no difference betwixt the bones of King Philip and other men: what he spoke of dead men lying in the ground, holds true of all men living, so long as they lie in the grave of sin, there is no difference betwixt the greatest and the meanest, for all are by nature sinful, and this sin of our nature is conveyed from the fathers to the children; so that here is no cause of boasting, but rather matter of abasement, whereby the best may be humbled upon the sense of this their condition. The greatness of birth through thy corruption makes thee more uncapable of grace, than those of meaner degree. You see your calling brethren (saith the Apostle, 1 Cor. 1.26. and surely so may we now) how that not many great men, not many noble are called: Even greatness of birth & nobility is a bar oftentimes to keep men from salvation, and life eternal; though, blessed be God, some great men are called, yet there are but few, not many, says the Apostle. O what madness then is it to rest and glory in our birth, in that we were born of such parents, and never seek to be born of God. This is that which makes men truly honourable, when they become truly gracious. Hence 1 Sam. 2.30. They that honour God, them will God honour. As they of Berea, Acts 17.11. were more noble than they of Thessalonica, showing the fruits of grace, in receiving the word with all readiness of mind. And thus if our nobility appears, we may take comfort in our estate, otherwise we may be abased for the sadness of our condition. Be not then like the bigger the better; hills the higher the barrener; but like unto a Diamond.  
Use 2. This may serve to humble all parents in the consideration of those sins that break forth in their children's lives, their pride and stubbornness, their averseness from God and profaneness, all which is by them the cause of great sorrow and humiliation. Hence is that of Solomon, Prov. 10.1. A foolish Son is the heaviness of his mother. And 17.25. A foolish Son is a grief to his father, and bitterness to her heart that bore him. For the root, from whence all this evil springeth, they had from their Parents: the plague-sore of sin was conveyed by them, and this they were infected with from their very birth. In the time of the plague, we count it a great affliction to bring the infection into our houses, and set it upon our children; and yet we have all done worse to our children then this, we have set upon them a fare more dangerous and deadly disease, which doth not only slay the body, but overthrow the Soul, and that everlastingly, if God look not in mercy upon them. 1 If the Lord was angry with the Serpent, and had laid a curse upon it, because it was but an instrument used by the Devil, for the corrupting of our first parents, though it were no cause of it, Gen. 3.14. how much more reason hath he to be angry with us, that have not only been instruments to convey this cursed contagion of nature into our children, but the principal agents and causes of it. Oh consider then this, you that forget God, that have no care in the education and bringing up of your children in the knowledge of the ways o● God, ye have much to answer for at the Tribunal seat of Christ, that having conveyed poison into your children at their birth, you seek not after the antidote to prevent their eternal ruin: will you be instruments to wound their souls, and never seek after a Chirurgeon to heal them? shall you be the cause of giving a deadly potion that will work their undoing, and never have recourse to the Physician in their behalf to cure them? Oh, here's a cursed neglect! Be abashed therefore in the thoughts of this, and l●● not your souls be so secure, as to endanger your own eternal welfare by neglecting the duty in preventing your children's woe; but be humbled for them yourselves, being the cause of their inbred malady, which by you were conveyed unto them.  
Use 3d. Exhort to stir up parents to do their utmost to work grace in their children, and so to cure that deadly poison and infection that they have conveyed into them. Now for the better enforcing so necessary a duty, I will set down  
1. Certain motives that may provoke them to this care.  
2. Discover the means that they must use to this purpose.  
Mot. 1. Because of that natural affection that we bear to our children, whereby we are moved to love them, hence bowels of pity and compassion appears towards them, when we see them in any misery. And therefore the Lord hath been pleased to set forth his mercy and compassion towards his children, by the compassion of a Mother. Isa. 4.15. Can a Mother forget her sucking child, that she should not have compassion on the son of her womb? And by the compassion of a Father, Psalm 103.13. Like as a Father pitieth his children, so the Lord pitieth them that fear him. He is worse than a beast that pitieth not his children, and grieves not to see them in misery Lam. 4.2. Even the Sea-monsters draw out the breast, they give suck to their young ones. Yea, where there is not natural affection, there the very light of nature is extinguished, and such in the just judgement of God, are given up unto a reprobate mind, Rom. 1.31. Now what love can we bear to our children, if we have no care of their souls; the nature of Christianity is to seek the good 〈◊〉 their souls whom we love: as Abraham expressed his love to Ishmael, Gen. 17.18. O that Ishmael might live in thy sight, which should be the desire of all godly parents, Oh that my children might live in thy sight! that they might fear thee, and know thee, and learn truly to serve thee: this is the greatest portion that can be given them, the largest possessions we can desire to leave them, as that they may live in the sight of God: For godliness is the greatest gain, and hath the promises of this life, and of a better, 1 Tim. 4.8. Strive then to make your children godly, and let the bent of your affections towards them lie that way, and if they become once sincerely to love God, then ●●ve you shown natural affection in the highest degree towards them, which at the last will bring not only grace to them, but glory for ever to yourselves.  
2d. Mot. Because the rule of justice requires that we should make them amends for the wrong we have done them; if we injure any man in body, goods, or good name, we are bound in conscience to make him satisfaction: See the equity of God's Law in this point, Exod. 21.19. He that smote him shall pay for the loss of his time, and shall cause him to be thoroughly healed; how much more are we to be careful to cure the inbred malady of our children, and to heal that filthy disease, which from ourselves have been conveyed unto them? Shall we be the causes of their misery, and not use our best endeavours to cure them? It is through us that they become odious assoon as they are born in the sight of God, and shall not we seek to make them amiable and lovely in his presence? shall we be the progenitors of their evil, and not the promoters of their good? Oh far be it from us to be so forgetful of our own duty, and so neglectful in not using all means for their good. This was that which good Hezekiah meant in his prayer, Isa. 38.18, 19 The grave cannot praise thee, death cannot celebrate thee, the living shall praise thee (and who among the living?) the Father to the children shall make known thy truth. Hence is that of the Apostle, Epb. 6.9. Ye fathers bring up your children in the nurture and admonition of the Lord. And so Psal. 78.5. He established a Testimony in Jacob, and appointed a Law in Israel, which he commanded our Fathers that they should make them known unto their Children. Let all parents therefore, think of this seriously, and consider, that it will be a most heavy reckoning one day they must give for the neglect of their children's souls; those especially, that instead of reforming them, do tolerate them in most sinful courses, as in lying, swearing, Sabbath-breaking, and the like; these are far from Abraham's practice Gen. 18.19. and Josuah's resolution, Jos. 24.15. that instructed their families, and brought their children to fear the Lord. Consider then this motive, you that desire to serve the Lord; remember it is but justice to seek after all means to do your children good; you have wronged them greatly, ●ow recompense that wrong you have done them by seasoning their tender years with the knowledge of Jesus Christ.  
3d. Because the propagation of Religion dependeth principally in the education of our children. To this purpose you have a notable example of this care in the two Tribes and the half, that had their possessions given them beyond Jordan josuah. 2.24, 25. we have done it (set up this Altar) for fear of this thing, saying, In time to come your Children might speak to our Children: saying, what have you to do with the Lord God of Israel? so shall your Children make our Children cease from fearing the lord Concerning which you must understand, that there is no man doth so much desire to have a posterity, and to provide for posterity as the Lord doth. And surely the means whereby the Lord may have a posterity raised and preserved is, to derive Religion unto them, when Parents are not only Religious themselves, but be careful to provide that their Children may be so also. This is that Seminary of God's Church. Here was the cause of that Commandment. Deut. 4.9. Take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life; but teach them thy son, and thy sons sons. This is made by the Prophet Malachi 2.15. to have been the cause why the Lord at the first institution of marriage, appointted but one woman for one man, and did so restrain promiscuous lust, that he might seek a seed of God; that is, that he might provide for the continuance of his Church. And that is one principal end. Psal. 22.29, 30. in converting of us Gentiles unto the Gospel, and men of all sorts amongst us, poor and rich, that our seed might serve him, and might be accounted unto the Lord for a generation: that God might have a posterity and a people to serve him when we are gone. How should then this encourage us in the education of our children, seeing the propagation of Religion doth thus greatly depend upon it. How should we seek to train them up in the fear of God, and so season their tender years with the knowledge of Christ, that they may be instruments to glorify the God of their Fathers, and to continue faithful in their service to him all the days of their life. If Parents were but careful in this, than should they find that of the wise man to prove true, Prov. 17.6. That their children's Children would be a crown of old age, and be an enlargement of the greatest comforts unto their souls; whereas on the contrary, if Parents be neglective in this, it will add to the store of their confusion.  
4. Because of that heavy charge God hath given Parents concerning their children. For this they must know, that their children are not their own but the Lords. Hence Ezek. 16.20. The Lord says, thy sons and thy daughters whom thou hast born unto me, thou hast taken and sacrificed. And as we have begotten and born them for him, so hath he charged us to educate and bring them up for him. And that with such a charge as the Prophet telleth Ahab in a parable, that he had received for the keeping of a man committed to his trust in the battle 1 King. 20.39. If by any means he be missing, thy life shall be for his life. If the child's soul perish) through the Parent's default, whom God put in trust to keep and look to it) the Parent's soul must die for it. For this is the righteous sentence of God against them, whom he hath charged with the souls of others. Ezek. 3.18. He shall die in his iniquity, but his blood will I require at thy hand: but some will here say, this charge concerns the Ministers not the Parents; I answer, that every Parent is as deeply charged by God with the souls of his children, as any Pastor with the souls of his flock, and more deeply too. Exod. 13.8. Thou shalt show thy son the meaning, the end, and use of the Sacrament of the passover, and Deut. 6 6, 7. These words which I command thee this day, thou shalt teach them diligently to thy children; which place discovers expressly the care that Parents should have towards their children's souls; that they might not be careless in their duty, in their behalf to instruct and teach their children according to the command of God. Oh the shameful neglect that Parents herein are guilty of? how do they suffer their children to run into all manner of wickedness, and never seek to restrain or reform them in the least measure. Surely the doom will lie heavy one day on their souls for this horrible neglect of their duty in failing to instruct their Children. Oh consider this betimes all you that God hath given the blessings of Children unto; remember that those sweet babes are but lent to you from God, that you might bring them up in his fear, that they may become babes of grace: and let it be your endeavours so to instruct them, as that God may have the glory, and your souls reap the comfort in thus discharging your duty.  
And for further direction, let us be careful to use these means which will further us in the discharge of our duty, towards curing that inbred malady, which is conveyed from ourselves to our children.  
1. Let us seek to instruct them in the fear of God: this God hath appointed to prepare their hearts, and make them more capable of Grace. Hence Prov. 4.3, 4. Solomon saith when he was young and tender his Father taught him: yea and his Mother too. Prov. 31.1. yea, he oft putteth God's people in mind, not only of the instruction and charge they receive from their Fathers; but also of the Law and Doctrine of their Mothers. Prov. 19.6.26. which showeth plainly it was the practice of the Church of God then; that even Mothers were teachers of their Children. Hence that direction comes seasonable to Parents. Prov. 22 6. Train up a child in his way, says Solomon, that is, that way that is fit for him according to his capacity, as he is able to receive it by little at once, as pouring out liquor into narrow mouthed bottles: to move beyond the sphere of their activity is to prejudice their capacity; and therefore we must be tender of their condition, lest we hinder their reception of instruction. Young children are like the twiggs of trees, which being young will bend to our minds, but if much bowed, will break in pieeces. So if we do not much oppress the memory of children, they will be ready to receive the instructions we give them, but if herein we burden them, they will grow dull and weary in well doing, we must then be careful of the measure of instruction, that so giving them according to their capacity, they may receive comfort and benefit by it: To this end we must acquaint them with the practice of religion, as reading the Word and Prayer, giving of thanks at their meat, and singing of Psalms. We shall find, Mat. 21.15. That the little children had learned of their parents to sing Hosanna, part of the hundred and eighteen Psalms, to the praise of Christ, yea more than this, parents should endeavour to restrain their children from evil, and to breed in them a conscience of sin, even while they are young, to bring them to the public worship of God, and to examine them how they profit under the means of grace; to wit, how they understand plain what they hear, and to make it to them; and in thus doing, they will learn in time to know the will of God, and in knowing of it, to come to the practice of the same, to the glory of God, and their own eternal comfort.  
2. Acquaint them betimes with the knowledge of God's word; for this is life eternal, to know Christ as he is revealed in his word. It is a true saying, (which though the expression be homely) we have our children as we breed them; if we suffer them to lie, swear, and dishonour God in their Infancy, we shall see the fruits of it in riper years; but if we season their tender years with the knowledge of God in his word, we shall see the comfortable fruits of this in our lives, the tender plants are pliable to bend, 
Quo semel est imbutea recens servabit odorem testadiu: Habitus difficulter mobiles.  which once grown trees, become inflexible. An habit in sin is hard to be removed, which by timely prevention of frequent acts in the practice of holiness may be hindered: It is therefore a seasonable advice given by Solomon, Eccles. 12.1. Remember thy creator in the days of thy youth: Youth being that spring time, wherein should appear the hopeful blossoms of goodness, if not blasted through the parents neglect, for want of timely instruction. It's a rare character which God gives of Abraham, Gen. 18.19. and takes notice of him on this score, in that he knew he would instruct his children in the fear of his name: Happy then are those parents that herein imitate faithful Abraham, timely to acquaint their children with the knowledge of God: God will own such as he did Abraham, and give them the blessings of his right hand, with the greatest joy and comfort. Hence we may say with David, Psal. 127.3. Lo children are an heritage of the Lord. And verse 5. Happy is the man that hath his quiver full of them; they shall not be ashamed, but they shall speak with their enemies in the gate.  
3. Cause them to frequent the public worship of God, when you have the spouts of grace pouring forth incomparable sweetness and comfort, on the souls of all such as shall attend and wait upon it. We find, Exod. 10.9. that Moses told Pharaoh, that they must have the little ones with them to solemnize the worship they were to perform to God in the wilderness. It cannot but add much joy to the parents to hear their children sing the song of Zion, before they have known the ditties of sin, and to speak plainly the language of Canaan, before they have been corrupted with the expressions of Ashdod: Cause them therefore to frequent the public worship, where the presence of Christ doth most gloriously appear, not only in the tender of his grace and mercy for our children's good, but in the choice embrace of their ●●ligious endeavours, who have been educated in the fear of his holy name. It is a practice much to be condemned in many parents, in that they are careless of their children's good, in causing them to frequent the public worship of God; they do rather tolerate them to stay at home, to be nursed in profaneness and ignorance, then to cause them to frequent the public worship of God, where they may be directed to walk in the comfortable paths of grace and holiness; it is to be feared that such children one day will have cause to curse their parent's indulgency; yea, their very parents, for this neglect may expect, that those darlings of theirs, when they should become their greatest comforts, to prove the greatest crosses and grief of heart unto them. Be advised than you parents that are herein guilty, remember the doctrine you have read, that you convey nothing but corruption to your children; and will you add fuel to the fire, be guilty of more injury in keeping your children from the public worship of God? let this be far from you so to do, but rather endeavour as to acquaint them betimes with the knowledge of God, so to cause them to frequent his public worship, where they shall find great comfort and sweetness administered unto their souls.  
Fourthly, Give good ex●mple to them, that by your light they may shine in a continued light of holiness and piety. This made David, Psalm 101.2. resolve to walk in his house with a perfect heart. And Job Job, 11.14. to say, let not wickedness dwell in thy Tabernacles. The lose lives of parents, do too often prove much injurious to th●ir children's souls; so that we may observe in the children's practice, the father's guilt of their impiety: Hence you have it in the proverb, that when the child swears, the Chicken crows but as it hears the old Cock; and if the father reprove, the child is ready to say, Medice cura teipsum: Father, reform thyself, if thou hadst brought me up better, I had learned to be better: this is the fruits of a bad example, which parents must learn to avoid, if they desire, either to discharge their own duty, or to save their poor children's souls. Learn then, Oh parents, to cull out the best examples for your children, be ye followers of Christ, that they may follow you in the ways of Christ; let your light so shine in the presence of God before them, that they may see your good works, to glorify their father in heaven. Do not with Samson pull down those pillars of goodness by your sins, that shall not only quash yourself, but be the ruin of your children; your facts become examples, those examples laws; and it is natural for your children to follow the law of fact, before the law of faith, a visible pattern, rather than a mere audible Doctrine.  
5. Examine your children how they profit by the means of grace; this is the means to sharpen, and whet them on your children; use in this case makes perfect, and the more fit for the practice of holiness: A pious education is a great prevention of those gross evils which their natures are prone to commit. Examination is the trial which by grown experience encourages their practice in old age; hence are they ready to praise God for the care and zeal their parents had in their education: and considering the progress they have made in the ways of Christ under God; they are ready to acknowledge it from their Parent's care, which must needs cause great comfort to them.  
6. Lastly, be earnest to God by prayer for them. Solomon's Mother Prov. 31.2. calleth him the Son of her youth. She was wont to pray much for him: what greater comfort can arise to the child when grown in years, then to consider he was the Son of his Parents prayers: they begged him of God, and God gave a return to their prayers in giving grace unto him. There are too many herein faulty in the neglect of their duty, both for themselves and their children: yea, they are so fare from praying for them, as that they are too ready upon the least occasion to curse them bitterly: What comfort can these expect from the hands of God, either for themselves or children? but that the Lord might justly plague them in their offspring in suffering their children to prove the greatest crosses; whom otherwise had yielded the greatest comforts? Let us then with Hannah pray for our children, and with Monica pray for the salvation of them, prayer is requisite, that we may be new born in grace, and that being so born, we may grow in grace. Prayer it is the Key to open the gates of Heaven and let grace out; and prayer is a lock to fasten our hearts, and keep grace in. Let all Parents therefore be exhorted to be earnest to God by prayer for their children; So shall they wash away those stains wherewith they have polluted their children's souls, and take away that guilt they have brought upon them by conveying their corruption unto them. That whereas by nature they are the children of wrath and heirs of Hell, God hearing their prayers in their children's behalf, will make his promise not only to be their God, but the God of their seed in making them the sons of God, and children of light to shine as stars in the firmament of glory. To which he bring both us and our children for his sake who hath so dearly bought us, even Jesus Christ the righteous. To whom with the Father and blessed spirit, three persons but one God be ascribed all glory and honour now and for ever. Amen.   

Imprimatur,  
Edm. Calamy.  
FINIS.