THis Psalm conteines a rela­tion of the Royall Pro­phets recovery, out of those foul and damnable sinns of Murther and Adultery: And it is an exact description of Mans misery and Gods mercy; shewing that as the one abounds, the [Page 2] 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 princi­pall 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 Prophets submission thereun­to, in the first and second verses. Have mercy upon my O Lord, and [Page 3] 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 meeknesse and humility to seeke unto the Phycsiian; and humbly to present our selves at the feet of Gods mercy.

3. The Prophets ingenuous ac­knowledgement of the heinous­nesse and hatefulnesse 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 [Page 4] Christ. ver. 7. Purge me with Hysop and I shall be cleansed, &c.

6. The perfection of Regenerati­on, which by some is called sa­tisfaction, by others vivificati­on. The power and practise of Religion consisting in holinesse and newnesse of life, set forth in the rest of the Psalm.

These are the waies wherein we must walk; these are the true meanes and works of Conversion: the want of any of which doth frustrate all our hopes, and makes all the rest ineffectuall 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 crosse and troublesom to flesh and blood, most irksom to nature; and is therefore most neglected of all sorts of men, and that is true and un­feigned [Page 5] 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 needfull to be urged and pressed upon the conscience of all sorts, that flatter and delude themselves, only with a superfici­all and shallow acquaintance and conformity with the external ex­ercise of Religion, without any true power and practise thereof, the subject whereof is excellently, [Page 6] and substantially proposed in the words of the Text, Behold I was shapen, &c.

Which Text give me leave to tearm

Mans inbred malady.

1. The designation of the Prophets disease, the cause of the miserie and complaint, the subject whereof he intendeth to speak, in this particle, Behold.

2. The disease it self, 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, &c.

All of them affording both intel­lectuall instructions, for the in­formation of our understand­ing; and also moral documents, for the reformation of our lives: [Page 7] 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 Prophets disease, or the cause of his complaint: and surely it is such a designation, as doth imply wonder, and therefore it is ex­prest 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 powerfull, and effectuall, to magnifie the justice [Page 8] and mercy of God; as also to hum­ble the insolence of the proud heart of man; and therefore it is intit'led and stiled 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 willingnesse and forward readiness to obey, which is in this particular plainly verifyed.

For in the whole course of Di­vinity, there is no point, either more obscure in it selfe to know, or more unpleasing to our nature to learn; and yet nothing more profitable or behoofefull to our reformation, nothing more neces­sary to be discussed for our edifi­cation: without the knowledge of which, all the rest are in vain, [Page 9] 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 studie, 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 complaines, let us in the next place set our eyes upon it, and con­sider what it is, and wherein it doth consist. Behold, &c.

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 doe in demon­strating the nature of sin, because [Page 10] 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 it selfe. 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 [Page 11] 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 blindnesse which is nothing priva­tively, which is nothing but the want of sight in the eye; the one importing an utter vacuitie of any thing at all, the other destruction of that which hath a being: the privation of the goodnesse of all things wherein it is, and the very blemishing and disfiguring of that eye-lent character of Beauty, which the wisdome 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 [Page 12] certain demonstration, because there can be no certain and univocall 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 righte­ousnesse, being that habit whereof sin is the privation.

To proceed therefore. Privatio et Habitus dicitur cicra idem ali­quid, saith the Oracle of Nature, [Page 13] in his book of praedicaments. Both the privation and Habit, are conversant about the same thing or object. The object of righteous­nesse 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 honorable, and to them­selves most proper, and behoofe­full. Those rules and limitations, those orders and prescriptions, which the wisdome 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, wis­dome and glory, the same are [Page 14] termed Lawes. 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 passe his com­mandment. And by this Law it is, that heavie 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 spurrs 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 [Page 15] then Stones, and Beasts are more perfect then Plants, and that Man is more perfect then all: So that every one of these in their se­verall kinds, have more or lesse notion & motion belonging unto them, and accordingly are sub­ject to more or lesse 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 lawes; not only to the part of natures law, that concerns only his reasonable Soul and will, and is therefore called the morall Law, but likewise unto all the subordi­nate parts, that may any waies concern his inferior parts and faculties: so that not only the Soul, the understanding, but the [Page 16] senses and humors, yea the very whole proportion and constituti­on of the body, and every parti­cular therein, had their severall 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 transgresse 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 righteousnesse, 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 [Page 17] sin is the transgression of the Law, that it is an aberration and excur­sion out of the bonds and pre­scripts of Gods Law, 1. John 3.4.

3ly, The materiall causes of Righteousnesse, 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 Righ­teousnesse: 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 righteousnesse 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 [Page 18] 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 formes 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, unlesse 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, [Page 19] which is the principal facultie by which he worketh, namely, Liberum Arbitrium, his free will.

Lastly, the finall cause or effect of righteousnesse was joy, and peace, and comfort, and conten­tation, and perfection, and all the happinesse 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 streight, 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 righteousnesse, so effect of sin is the privation of happinesse, which is the fruit of righteousnesse: For all the mise­ries [Page 20] and pains that hath or shal ever befal man, are no positive thing, but a meer privation of that goodnesse 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 dipt in boyling 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 joyes that are prepared for the righteous: All things in the world are too low to expresse 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 [Page 21] this world are too short to resemble them.

For as the choice and pretious stones mentioned Rev. 2. are there used to represent the new Jerusa­lem, and the beauty and joyes thereof, which are far more excel­lent, and of an higher, and tran­scendent qualitie: So, under refor­mation of better judgment, I sup­pose, that the fire, which the spirit of God in the Scripture makes choice of, to expresse the torments of Hel, 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, then 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 [Page 22] we suffer here is but a miserable passage to that we shal feel here­ [...]fter, and rather to be counted blessings then 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 worlds vanities: For howsoever many doe 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 crosse befal 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 farre greater then any thing in this world can resemble, when as by the power and just Iudgment of God, there shal be such exact and exquisite distemper and pains in­flicted [Page 23] upon every part and parcell 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 shal everlastingly suffer in hell: where the humors shal 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 gastly and fearfull spectacles; when the affe­ctions shal find no refreshing, but endlesse grief and afflictions, when every joynt shall be disordered and racked in extensum as possibly it can bear; when the glandules, the mus­cles, and all the fleshie parts shal frie in scorching heat, where the entrals and bowels shall perpetual­ly gnaw with continuall griping; [Page 24] 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 deceit­full 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 Gods judg­ments, the Divels, being cast down from the glorious presence of God's Almightie Majesty, and suf­fering the infinite and unsupporta­ble burthen of his justly deserved wrath and anger, shal execute their unspeakable malice and furious vengeance upon the miserable bodies, and distressed Soules of reprobate and condemned sinners. Nay, to conclude, if all their griefs [Page 25] 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 soules and bodies by the Almighty power of God were so fastned together, and so perpetually conjoyned, that there could be no dissolution, yet all this must the sinner eternal­ly endure, besides infinitely more sorrowes and pains, all unspeaka­ble, all unconceivable. Hence from the causes, we define the sin that it is

A determinate and wilful trans­gression of Gods Law, depriving all the parts and faculties both of Soule and body, of all kind of goodnesse, of all kind of righ­teousnesse in it self, & of all man­ner of happinesse, which had [Page 26] been the effect and consequent thereof.

So that having pointed out the disease, and considered what it is, it remaines 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, &c.

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 iniquitie is a mysterie (saies the Scripture) neither of which doth imply an impossibilitie, 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 [Page 27] thereof, deserve more heedful, and serious attention. I was shapen in iniquitie.

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, &c. 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 [Page 28] from the Mother; which question may easily be decided, by acknow­ledging it both waies. True, that it descends from the man and the woman; for under that phrase, as by one man, may be well implyed both sexes; and certain it is, that both being Parents, and both sin­full, they are as well the parents of the sin as of the child.

But to return to our purpose, I was shapen in iniquitie, saies 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 Gods Law, which David never had, but was born, as all other men, captives to [Page 29] 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 malitious 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 onely proper­ly & undequaque completly is sin, or justly assum [...] the last unto him­selfe.

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 loyns. It standing both with the rule of equitie and righteous judgment, justly to attri­bute [Page 30] 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 agoe) 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, qualitie, and condi­tion with the root: Even so it is [Page 31] 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 loyns; and that according to the rule of natures Law, according to the equitie of divine justice: all the species, the whole kind of man were potentially in Adam, and by right of inheritance from sin, are intituled to the priviledges of nature; whatsoever belonged to him, they may justly challenge; that is, all kind of sustenance for [Page 32] 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? shal we not partake of the good and evil whereunto we are intituled 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 wilfull disobedience and sin, because we descend from the loins of him that did wilfully disobey and trans­gresse the Law of his mighty Cre­ator: So that all excuse by just im­putation hereof being taken away, [Page 33] 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 Prophets words, the Origi­nal of sin, when, after what man­ner, or in what measure we are made sinful, hence implyed 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, implyed 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 parents sin, we speak of sin only in relation to the efficient [Page 34] 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, &c.

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 margent: In sin did my mo­ther warm me, which implyeth the same thing; both importing, that man both in his first beginning, &- also in his continual grouth & in­creasing, is sinful, that is, every way exceeding sinfull. If a man should be born, having his face standing [Page 35] backward, and his legs coming out where his armes should be, and his armes 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 compleat shaping doth imply two several acts: First, the exact temperature of internal qualities: 2ly, the due proportion of the externall 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 [Page 36] 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 drie­nesse and moisture, whereof all mixt bodies consist, and was most behoofeful 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 beautie and comlinesse, thereby so manifesting his power and wisdome in all things, that there was neither distemper inwardly, nor defor­mitie 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 then wel, 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 comelinesse in the parts of the body, then Adam had that was immediately created [Page 38] by God, but there is in it some imperfection or blemish, which doth some way either di [...]figure or deform him: Nay, I will say that, which many perhaps will think strange, that there is not in us the least joynt, 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 our selves of health and perfection, and so justly become the subjects of Gods 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 [Page 39] 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 happinesse, 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 mans sake: and why for mans 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 lawes and rules of natures law. Rightly therefore saies the Prophet, I was shapen, &c.

And not only therein doth ex­presse the whole ground and Ori­ginal cause of his disease, but he adds also, that in sin his Mother [Page 40] 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 severall 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 [Page 41] nourishment to encrease, and grow to perfection in him­selfe.

3. The third is Sentire, an abilitie 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 natures perfection, and the glory of natures God.

Now as these degrees of natu­rall perfection have their de­pendance the one upon the o­ther [Page 42] 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 rationall upon the rational, the moral, &c.

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 t [...]eir functions; as too much heat doth inflame the blood, encrease choler, drie the braine; too much cold doth beget melancholy, augment flegme, hinder digestion, dul the spirits, and such like.

2. If the vital faculties be dis­ordered, the animal are distempe­red thereby: as the over abundance of ill humors doth send up noy­som and unwholesome fumes into [Page 43] the head, which do stupifie the sense, dul the imagination, and hurt the memory, so that if the fantasie 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 Gods Law?

Behold how great a flame a lit­tle fire kindleth, for the natural temperature of the first qualities heat and cold, &c. though in mens 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 [Page 44] goodn sse doth the goodnesse of all the rest depend, no otherwise then as the spring or poize 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 howers; but if the spring or poize be disordered, all the rest is disor­dered, if it be too strong, then the howers are too short, and if slack and loose, then are they too long. So the natural faculties, if too cold, then all the rest are d [...]stitute and too remiss; if tooo hot, then are they too violent and redun­dant; for the disposition and per­fection of the Soules working, de­pendeth principally upon the bo­dies temperature. For as the eye, the int [...]rmedium, that which is in­terposed betwixt the eye and the [Page 45] 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 rarifies the same, there riseth such a fume, no other­wise then we see in a boyling pot, which ascending up into the head, doth so stupifie and distemper the brain, the Organ of the understan­ding, imagination and discourse; that man thereby that distem­pers himselfe, 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 [Page 46] by the distempered mixture of corrupted nature, is made either more or lesse defective in the use of the soules vigour and power, by how much more or lesse 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 farre short of that puritie and quicknesse of capacitie which man by his creation naturally was endued withall.

From hence therefore may ap­pear the vanity of the Pelagians [Page 47] 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 bodie 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 bodies cor­ruption and disordered distemper, there is either irregularity or iniquity in the manner, or con­fusion and ataxie in the order; but especially excesse or defect in them, sure of every facultie 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 doe it with­out sin; not that the desire of meat [Page 48] or action of eating is sinfull, for it is natural, and all that is natural is good, as being the work of God; but the irregularitie 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 un­wholsome, 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 facultie, is transgressed: So thirst becomes drunkennesse, and that same cupiditas venerea is changed into lust, and so by excesse is made sloth; and so of the rest.

Secondly, consider the faculties called Irascibiles, and there we see that joy by excesse is turned into voluptuousnesse, and sorrow into anxiety, that fear becomes hor­ror, [Page 49] 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 pitty, how zeal runs into superstition, and knowledge into heresie, and so of all the faculties of man.

Neither do these only transgresse 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 crueltie; so the defect of zeal is dulnesse 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 [Page 50] on the left, either in excesse or de­fect of their functions and opera­tions: so vertue 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 vertues or graces by their several effidients, vertues 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 Gods gra­tious spirit they are reformed.

So that to draw all into a sum, we may reduce Original sin unto these three h [...]d.

1. Reatus inobedient to, guiltinesse of disobedience against Gods law.

2. Defectus boni, a defect or w [...]n [...] of all goodnesse in our selves.

3. Proclivitas ad malum, an incli­nation unto wickednesse 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 inhaesion, the last by inclinati­on. Being in the first place made guilty of sin by the just imputation of the willfull 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 righteousnesse which God had created in us, and that happinesse 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 erre from the rules of Gods Law; wherby we our selves every one of [Page 52] us, shall effect or bring to perfecti­on our own finall overthrow or de­struction, unlesse by the mercy of God it be prevented.

This is the Catastrophe, this is the universall Corruption, and subversion of man: being every way sinfull, both in Semine, in Embrio­ne, and in Homine. Sinfull in his Conception and shaping, sinfull in his growth and encreasing, and al­so sinfull in his strength and per­fection of being: and that not in any mean or remisse degree, but in every one of these, sin being out of measure sinfull. All this and much more then this was the sorrowfull and penitent soul of the Prophet strongly possest 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 onely 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 morall 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 onely upon those two.

1. That the dearest Saints so well as the greatest sinners are in their Infancy Originally sinfull.

2. That the sin which we are from our very infancy stained with­all, 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 infancie, 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 laies it down as an undeniable Axiome. That foolishnesse is bound up in the heart of a child. By which phrase is meant nothing but wickednesse and finn, which is on a child as a fardle 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 Jewes which were then the onely Church hee had in the world. Esay 48.8. Thou [Page 55] 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 wel as others. Though the chosen of God, yet herein can plead no more pri­viledge from the exemption of this inbred pollution then Judas himself could, whom our Saviour calls no lesse then a Devill. Ioh. 8.44. Have not I chosen twelve, and one of them is a Devill. Hence is that of Aug. damnati antequam na­ti. And therefore by some, Origi­nall sin is concluded to be not one­ly a privation, but a corrupt habit, like unto a disease, which beside the privation of health hath humores malé dispositos, the humors ill dis­posed: [Page 56] whence it cometh to passe, that the imagination of mans heart (as the Lord speaks, Gen. 8.21.) vs evill from his very youth, there is a nature prone. There is in him a na­turall pronesse, and disposition to every thing that is evill: as there is in the youngest whelp of a Lion, or Bear, or a Woolfe to cruelty; or in the very egge of a Cockatrice before it be hatched: which is the comparison which the Holy Ghost useth. Esay 59.5. whereupon saies Aug. Concupiscentia lex peccati cum parvulis nascitur. Concupiscence which is the Law of sinne, is even born with Children. And Saint Paul saies 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 our selves to think any thing as of our selves: but our suffiencie 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 rendred) 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 sinfull. Hence is that of our Sa­viour, Mat. 7.18. A corrupt tree cannot bring forth good [...]ruit. And he gives the reason, Ioh. 3.6. Because that which is born of the flesh is flesh: (that is, of the corrupt Parents) is sinfull; 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 [Page 58] since it comes to passe that man is disabled from acting that which is good. For wee know that water can rise no higher then the Fountain is; Nature will give it leave to go no higher: the fire giveth heat onely within a certain compasse 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 it self to superna­turall 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, untill it be raised up by an higher influence. For the guilt of Adams offence lies heavie upon all his posterity, so that there being not left strength in them as of [Page 59] 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 it selfe hath been severely punished, as appears, 1 Sam. 15.3. God commanded Saul to slay the very Infants and Sucklings of the Amalekites, and forbad to spare or shew pitty 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 rained down fire and brimstone upon them: The like you shal find Numb. 16, 27. where from the Taberna­cle [Page 60] it is said, that Dathan and A­biram came out, and stood in the doore 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 cleer 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 forbid but that there should be a difference betwixt them and the godly.

Ans. The Infant of the best Christian is by nature no better [Page 61] then 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 Davids child was, 2 Sam. 12.15. And what is this but a witnessing of Gods 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 easie for light and darknesse to agree together, as the most pure Creator, and impure creature to [Page 62] love each other. This I speak not to abridge Gods mercy, how in his favour he may look upon In­fants in his Son, but how God in himselfe 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 bare it, as touching the substance and accidents proper to that speciall kind: But we are all born of corrupt and guilty pa­rents; [Page 63] 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 him­selfe 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 [Page 64] chosen and sanctified of God, which place doth not any way infringe or prejudice this truth, for the natures of the best mens 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 posteri­tie righteousness, which is free­ly imputed, but unrighteousnesse and damnation, unto which themselves by nature are subject: and the reason is this, because their posteritie are not born of them ac­cording to grace, but according to nature; neither is grace and justification tyed 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 [Page 65] 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 supernaturall gifts and endowments, which o­therwise they should thorough A­dam have possest, if hee had stood firm to his God. It's true, at the first when man was created, it was no small part of his happinesse 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 practicall experimentall knowledge he had not, he could not have; the misha­pen brat of sin being then unbegot, it was a meer Chimaera, an imagi­narie [Page 66] Monster, having no Existence but in Satans braine, the shop and forge of Hell. But alas this happi­nesse being but a dream of happi­nesse, of small continuance through mens ambition; he is forthwith stript of it, and so becomes not one­ly 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 saies the Apostle. Rom. 5.12.14. In him we are, have sinned, that is, in Adam, and are by nature the chil­dren of wrath: wofull spectacles of wrath stript of al those excellencies and gifts which in him wee might have enjoyed had he proved obedi­ent to the command of his God. But being a wretched progenitor, begets a miserable progenie, whose blood is so stained with his treason, as that they have forfeited all su­pernaturall [Page 67] 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 maladie, but are by nature originally sin­full.

Obj. Ezek 18 20. The Son shall not bear the iniquity of the Father. Ergo Injustice that Adams posterity should suffer for Adams 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 Adams that it also becomes ours: For the Apostle witnesseth, We all sinned in him: and so his sin becomes ours.

Secondly, because Adams whol [...] nature was guilty, and we being as part proceeding out of his sub­stance [Page 68] and masse, we cannot but be guilty also our selves.

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 onely in himself, but in all his posterity also. So that hence it came to passe, that all those super­naturall gifts and endowments which he had, we are deprived of, by reason of his falling from God.

R. 4. Because Originall 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 [Page 69] a pure substance: and the body can­not be sinfull without the soul be­ing a dead masse, yet as peccatum hominis, the sin of the whole mans infection is conveyed by con­junction of both.

Neither doth this infringe the Iustice 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 joyned together to make one man, and therefore there is but one Constitution of both. The soul in respect of Gods 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, begin­eth to be unclean. As a clear water cast into a muddy place becomes [Page 70] suddenly foul. So doth the soul when united to the body, becomes suddenly sinfull. Or as sweet Oyle powred into a fustie vessell, loseth its purenesse. So the soul infused into the body, becometh impure and sinfull. The pure soul is in­fected with the contagion of im­pure seed, as a fair flower is sulli­ed with unclean hands. Hence Ori­ginall 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 sinfull.

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 [Page 71] did Cain learn to play the hypocrite, or murther his brother? who was his president to imitate? I read not at that time of any vile wretch bes [...]es himselfe 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, [Page 72] which is both contrary to the truth of God, and the Saints ex­perience. If Infants were not sin­full, then they should need no Saviour, Christ dyed 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, then 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 ly, or seeing the practise of any filthinesse or crueltie, yet their very nature up­on occasion offered would carrie them to these sins: so that you shall find it is not by imitation, but by corruption of nature, that Infants [Page 73] becomes originally sinful.

Use 2. This discovers the great necessity of Infants Baptisme, which though I do not hold with Suar. Vt si medicus infirmo dixerit, nisi hanc accepe­ris medicinam non sanaberis, &c. an intrinsecal necessity as he expres­seth it by this simili­tude: As if the Physician should say to his Patient, unlesse thou take this remedie, thou shalt not be healed, implying an abso­lute necessitie, 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 visibilitie of member­ship in the Church of Christ: which thing maketh greatly for the confirmation of the strength of their Parents for the present, [Page 74] 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 Baptisme is a sign and seal) provided a laver to wash and clense them in, even the laver of regeneration, which, as Saint Paul cals it, Tit. 3.5. yea, a foun­tain opened, as the Prophet speaks, Zach. 13.1. for sin and for unclean­nesse, sufficient to clense them of all this filthinesse and corrup­tion of their nature. But here perchance may some object.

Obj. If Baptisme be so necessa­ry, what ground or precept have you for it out of Gods word.

Ans. I answer, this will appear unto us, Mat. 28.19. where Christ commands his, Disciples, and in them all Ministers succes­sively [Page 75] unto the end of the world, to go and disciple all nations, Baptizing 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 Christs School, their pa­rents giving their names to Christ both for themselves and their fa­milies: And in Christs precept, teaching doth not go before, but follow baptizing, ver. 20. teaching them to observe all things, &c. which is punctually observed in the children of the faithfull, who after they are baptized, 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 [Page 76] of Baptisme, yet there is not one word of Infants, nor any command giving for baptizing them.

Ans. I answer, a thing may be said to be commanded in Scripture two waies.

1. Literally, Syllabically, ter­minis terminantibus, in expresse termes.

2. Implicitely, 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 [Page 77] the Lords supper? yet the propor­tion of the Lords Supper with the Passeover makes it lawfull: What expresse 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 expresse commandement or exam­ple in Scripture, Tombes ex­am. p. 110. 111. yea a learned Anabaptist doth confesse, 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 cannnot subsist, are inclu­sively [Page 78] and collectively under the comprise of Christs 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 signes 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 baptized: For saies the Apo­stle, all our Fathers were under the cloud, and all passed through the sea, and were bap­tized unto Moses in the cloud and in the Sea, &c. 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 bap­tized [Page 79] 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 wildernesse; so that it appears plainly, their Baptisme being the same in substance and signification as ours was, that even children by name are within the compasse of Christs command.

Obj. How can such be baptized that are not capable of baptism, who have not understanding to know any benefit by it?

Ans. There is a two-fold incapaci­tie, 1. Total, Capaces sunt spiritus fidei, per quem animos ac­cipiunt esse spiri­tuale ac supernaturale, &e. as in stocks and stones, which have no life [Page 80] nor reasonable soul for the spirit to work upon, as Infants have. 2. Partial, or a proximate incapa­citie 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 meerly passive in both. For what is circumcision, but the same in substance with baptisme, which the Apostle calls, the seal of righ­teousnesse which is by faith? Shall then the Gospel put them in a worse condition then they were before? this were to abridge the mercie of Christ, and draw it into a narrower compasse then he in­tended, [Page 81] who to shew his mercy to Infants, did take them into his armes, 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 Kingdome of God consists, Mat. 10.6. What then hinders, but that they may be ca­pable of the early charitie of the Church, in bringing and admit­ting them to baptisme (though they doe not understand the vow) and receive benefit and advantage by partaking of it: and rather when it is remembered that Christ baptized not at all, and so thought not to baptize these, did yet afford the ceremonie to them, and in the antient Church was prepara­torie and antecedent to baptisme: viz. imposition of hands, and [Page 82] blessing them, which they being capable of, shews them to be in as great a capacity of baptisme, it being a passive ordinance, when the person baptized is a meer 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 justifie the practise of Apostolicall Ministers in the advancement of this Ordinance for the good of them. If any desire to be further sa­tisfied, hee may confer with the learned worthies of these times, as Reverend Featly, Reverend Baxter, learned Hamond, who have so clear'd 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 litle ones, with their lying and swearing, cursing, and the like, not considering that the very Ori­ginall 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 wil 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 hainousnesse of their offence, but were severely punished by the hand of God.

Vse 4. Let this then humble us, in considering the sharp and se­vere judgments that oft light up­on little ones, yea, and take them to heart, and to be much affected with them, as with most evident [Page 84] demonstrations of Gods 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 Gods 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 onely 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 actuall sins to answer for; and have sinned in a far more odi­ous [Page 85] manner then this infant hath done? If this be done to the greene tree (saith our Saviour, Luk. 23.31. What shall be done to the drie; surely this is enough if well consi­dered to melt the hardest heart into tears throughly to bewaile the Originall corruption especially when they consider the next point following, namely.

Doct. 2d. That the sin which we are from our very infancie stained withall: is conveyed by our Pa­rents unto us.

Tis Leprosie 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 [Page 86] born in lawful marriage: but his hereditary sin whererof he was guilty in his mothers womb.

For though many causes may be assigned of actuall 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, paren­tes ut generis sic et erroris. This is agreable to the law of nature, Partus sequitur ventrem. If a free man get a child by a bond-wo­man, the child shal be bond by the mother, not free by the Father. As sin entered into Paradise, so it [Page 87] 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 likenesse, after his image, sinful and corrupt as himselfe 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 wil of the flesh, and from the wil of man, but the other commeth 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: [Page 88] 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 fore-skin 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, alledgeth 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, Iob 15.14. and 25.4. and though the Mother only be named by Iob and David, yet is this corruption derived to the child, not from the Mother only, but from the father as much [Page 89] as from the mother. The sin came by two, and the Apostle saies it entered by one, for they two made but one, Two shal be one flesh. By one it entered, yet both sinned.

R. 1. Because all parents have been poysoned with sin, wher [...]by their natures being infected, doth convey this poyson unto their children: As the brood of Vipers, Toads, and Spiders, must needs resemble them, and have poyson 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 Iob, Iob 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 sinfull, because he that is born of [Page 90] the flesh, that is, of corrupt pa­rents, Iohn 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, himselfe 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 [Page 91] 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 holinesse in this place signifie a freedome from sin, or integritie, or uprightnesse 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 pri­viledge of Abrahams posteritie, whereby God covenanting with him, had ap­pointed alwaies to convert some of his posteritie, and to give them inward holiness; so that here is meant not any inherent internal qualitative personall ho­linesse, but an external relative fae­deral [Page 92] holinesse. 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 shews, that children are stil 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 sicknesse comes of corrupt meats as the cause, yet not the meats, but the body is the subject of sicknesse. They that live in a smoakie house must needs be smu [...]ched, and contract some of the blacknesse: if you put the whi­test wool into the Die-fat of Oade, [Page 93] it will come out blew: So here a pure soul in an impure body cannot but infect it with impu­ritie; this then is an hereditary disease, as a leprous father begets a leprous son, the disease being in the blood, runs through the whole progenie, which verifies that of Isa. 18.2. The Fathers have eaten sour grapes, and the childrens teeth are set on edge. And therefore saies 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 himselfe, 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 posteritie.

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, unlesse the soul be traduced from the parents, where place you original sin?

Ans. The consequence and co­herence of the major is to be de­nyed, 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 originall righteousnesse, which he gave on that condition to our first parents, that they should continue or lose [Page 95] them to posteritie, according as themselves either kept or lost them; which privation of righteousnesse, in respect of God, for mans of­fence, is not a sin, but a just pu­nishment, though in respect of the parents which draw it unto them­selves and their posteritie, 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 joynt­ly make one man.

Vse 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 basenesse and corruption, their natures be­ing [Page 96] vile, contaminats their poste­ritie, 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, Iohn 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 Iudas, 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 spake 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 [Page 97] 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 greatnesse of birth through thy corruption makes thee more uncapable of grace, then 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 greatnesse 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, saies the Apostle. O what madnesse 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. [Page 98] This is that which makes men truly honorable, when they be­come truly gratious. Hence 1 Sam. 2.30. They that honor God, them will God honor. As they of Berea, Acts 17.11. were more noble then they of Thessalonica, shewing the fruits of grace, in receiving the word with all readinesse of mind. And thus if our nobilitie appears, we may take comfort in our estate, otherwise we may be abased for the sadnesse 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 childrens lives, their pride and stubbornnesse, their aversenesse from God and prophannesse, all which is by them the cause of great [Page 99] sorrow and humiliation. Hence is that of Solomon, Prov. 10.1. A foolish Son is the heavinesse of his mother. And 17.25. A foolish Son is a grief to his father, and bitternesse to her heart that bare him. For the root, from whence all this evill springeth, they had from their Parents: the plague-sore of sin was conveigh­ed 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 farre more dangerous and dead­ly disease, which doth not only slay the body, but overthrow the Soul, and that everlastingly, [Page 100] 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 principall 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 waies o [...] God, ye have much to answer for at the Tri­bunal seat of Christ, that having conveyed poyson into your children at their birth, you seek [Page 101] not after the antidote to prevent their eternal ruine: wil you be instruments to wound their souls, and never seek after a Chy­rurgeon 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 behalfe to cure them? Oh, here's a curs­ed neglect! Be abashed therefore in the thoughts of this, and l [...] not your soules be so secure, as to endanger your own eternal welfare by neglecting the dutie in preventing your childrens woe; but be humbled for them your selves, being the cause of their inbred maladie, 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 [Page 102] to cure that deadly poyson and infection that they have convey­ed into them. Now for the better enforcing so necessary a dutie, 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 pitty and compassion appears towards them, when we see them in any miserie. 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? [Page 103] And by the compassion of a Fa­ther, Psalm 103.13. Like as a Father pittieth his children, so the Lord pittieth them that fear him. He is worse then a beast that pittieth not his children, and grieves not to see them in miserie 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 judgment 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 [Page 104] 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 god­linesse 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 shewed natural af­fection in the highest degree towards them, which at the last will bring not only grace [Page 105] to them, but glory for ever to your selves.

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 equitie of Gods Law in this point, Exod. 21.19. He that smote him shal pay for the loss of his time, and shal cause him to be thoroughly healed; how much more are we to be careful to cure the inbred maladie of our chil­dren, and to heal that filthy dis­sease, which from our selves have been conveighed unto them? Shal we be the causes of their miserie, and not use our best en­deavours to cure them? It is [Page 106] through us that they become odious assoon as they are born in the sight of God, and shal 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 dutie, 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 shal praise thee (and who among the living?) the Father to the chil­dren shal 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. [Page 107] 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 childrens 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 practise 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 [Page 108] justice to seek after all means to doe your children good; you have wrong'd them greatly, [...]ow recompence 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 Iosuah. 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. [Page 109] 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 meanes whereby the Lord may have a posterity raysed and preserved is, to derive Reli­gion unto them, when Parents are not onely Religious them­selves, but be careful to provide that their Children may be so al­so. This is that Seminary of Gods Church. Here was the cause of that Commandment. Deut. 4.9. Take heed to thy self, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the daies 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 [Page 110] 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 princi­pall end. Psal. 22.29, 30. in con­verting of us Gentiles unto the Gospell, 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 wee 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 wee seek to train them up [Page 111] in the fear of God, and so season their tender years with the know­ledge of Christ, that they may be instruments to glorifie the God of their Fathers, and to continue faithfull in their service to him all the daies of their life. If Pa­rents were but carefull in this, then should they find that of the wise man to prove true, Prov. 17.6. That their Childrens 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 adde to the store of their confusion.

4. Because of that heavie 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. [Page 112] The Lord saies, 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 battell 1 King. 20.39. If by any means he be missing, thy life shall be for his life. If the childs soul perish) through the Parents default, whom God put in trust to keep and look to it) the Pa­rents soul must die for it. For this is the righteous sentence of God against them, whom he hath char­ged with the soules of others. Ezek. 3.18. He shall die in his iniquity, but his blood will I re­quire [Page 113] at thy hand: but some will here say, this charge concernes 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 soules of his flock, and more deeply too. Exod. 13.8. Thou shalt shew 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 expresly the care that Parents should have towards their childrens soules; that they might not be carelesse in their duty, in their behalf to instruct and teach their children according to the command of God. Oh the shamefull neglect that Parents herein are guilty of? [Page 114] how do they suffer their children to run into all manner of wick­ednesse, and never seek to restrain or reform them in the least mea­sure. Surely the doom will lie heavie one day on their soules 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 carefull to use these means [Page 115] which will further us in the dis­charge of our duty, towards cu­ring that inbred maladie, which is conveyed from our selves 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, hee oft putteth Gods people in mind, not onely 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 sheweth plainly it was the practise of the Church of God then; that even Mothers were teachers of their Children. Hence [Page 116] that direction comes seasonable to Parents. Prov. 22 6. Train up a child in his way, saies Solomon, that is, that way that is fit for him according to his capacity, as hee is able to receive it by lit­tle at once, as pouring out liquor into narrow mouth'd 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 wil bend to our minds, but if much bow­ed, will break in pieeces. So if we do not much oppresse the me­mory of children, they will bee ready to receive the instructions we give them, but if herein wee burden them, they will grow [Page 117] dul and weary in wel 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 practise of religion, as reading the Word and Prayer, giving of thanks at their meat, and singing of Psalmes. We shall find, Mat. 21.15. That the lit­tle children had learned of their parents to sing Hosanna, part of the hundred and eighteen Psalm, to the praise of Christ, yea more then 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 publick worship of God, and to examine them how they [Page 118] 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 wil learn in time to know the wil of God, and in knowing of it, to come to the practise of the same, to the glory of God, and their own eternal comfort.

2. Acquaint them betimes with the knowledge of Gods 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 lye, swear, and dishonour God in their Infancy, we shal see the fruits of it in riper years; but if we season their tender years with the knowledge of God in his word, we shal see [Page 119] 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 practise of holinesse may be hindred: It is therefore a seasonable advice given by Solo­mon, Eccles. 12.1. Remember thy creator in the daies of thy youth: Youth being that spring time, wherein should appear the hopeful blossomes of good­nesse, 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 [Page 120] 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 ful of them; they shal not be ashamed, but they shal speak with their enemies in the gate.

3. Cause them to frequent the publick worship of God, when you have the spouts of grace powring forth incomparable sweetnesse and comfort, on the [Page 121] soules 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 wildernesse. It can­not but add much joy to the parents to hear their children sing the song of Sion, 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 publick worship, where the pre­sence of Christ doth most glo­riously appear, not only in the tender of his grace and mercy for our childrens good, but in the choice embracings of their [...]ligious endeavours, who have [Page 122] been educated in the fear of his holy name. It is a practise much to be condemned in many pa­rents, in that they are carelesse of their childrens good, in cau­sing them to frequent the pub­lick worship of God; they doe rather tolerate them to stay at home, to be nursed in prophane­nesse and ignorance, then to cause them to frequent the pub­lick worship of God, where they may be directed to walk in the comfortable paths of grace and holinesse; it is to be feared that such children one day will have cause to curse their parents 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 [Page 123] them. Be advised then you pa­rents that are herein guilty, remember the doctrine you have read, that you conveigh nothing but corruption to your children; and will you add fuell to the fire, be guilty of more in­jury in keeping your children from the publick worship of God? let this be far from you so to doe, but rather endeavour as to acquaint them betimes with the knowledge of God, so to cause them to frequent his publick worship, where they shal find great comfort and sweetnesse administred unto their souls.

Fourthly, Give good ex [...]m­ple to them, that by your light they may shine in a continued light of holinesse and pietie. This made David, Psalm 101.2. resolve to walk in his house with [Page 124] a perfect heart. And Job Job, 11.14. to say, let not wickednesse dwel in thy Tabernacles. The loose lives of parents, do too often prove much injurious to th [...]ir chil­drens souls; so that we may ob­serve in the childrens practice, the fathers guilt of their impie­tie: 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 thy selfe, 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 dutie, or to save their poor childrens souls. Learn then, Oh parents, [Page 125] to cull out the best examples for your children, be ye followers of Christ, that they may follow you in the waies of Christ; let your light so shine in the pre­sence of God before them, that they may see your good works, to glorifie their father in hea­ven. Do not with Samson pull down those pillars of goodnesse by your sins, that shall not only quash your selfe, but be the ruine 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 then a meer audible Doctrine.

5. Examine your children how they profit by the means of grace; this is the means to sharpen, and whet them on [Page 126] your children; use in this case makes perfect, and the more fit for the practise of holinesse: A pious education is a great pre­vention of those gross evils which their natures are prone to commit. Examination is the tryal which by grown experience encoura­ges their practise in old age; hence are they ready to praise God for the care and zeal their parents had in their education: and considering the progresse they have made in the waies of Christ under God; they are rea­die to acknowledge it from their Parents care, which must needs cause great comfort to them.

6. Lastly, be earnest to God by prayer for them. Solomons Mother Prov. 31.2. calleth him the Son of her youth. She was wont to pray much for him: what great­er [Page 127] comfort can arise to the child when grown in years, then to consider he was the Son of his Pa­rents prayers: they begg'd him of God, and God gave a returne 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 farre 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 of­spring 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, [Page 128] 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, wee 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 bee earnest to God by prayer for their children; So shall they wash away those stains wherewith they have polluted their childrens 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 childrens behalf, will make his promise not onely to be [Page 129] their God, but the God of their seed in making them the sons of God, and children of light to shine as starres 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 honor now and for ever. Amen.