ture, even against heaven, running on, if I do not use my utmost care and concern, that as there shall be a continual descent of human nature, so that the correctives may accompany it, and go along with it, I do make myself a party against God and godliness. For I am sure that the uncultivated, and impure corrupt nature will be continually carrying on that war, and tumultuating in fresh rebellions, against heaven. And so that makes me, by neglect, a party: I betray the interests of God in that matter. And,

4. Let it be considered too, what horrid cruelty this is towards our own bowels, or such as I have otherwise undertaken the care of, visibly to throw away their souls; to seem not to care what becomes of them; whether they shall have any helps Godward, or heaven-ward, yea or no. No concern that whatever they shall bring forth, in all probability, and according to visible appearance, is only brought forth for the destroyer; all children of perdition only in view. And it is, in the last place, to be added,

5. That if any such persons would allow themselves to consider, that have such a concern upon them, or who are so intrusted with the disposal of young ones, either their own, or others committed to them, that will finally be found most of all cruel to their own souls. For how shall such, at last, lie down in peace, when they come to make up their accounts with God. "Such and such opportunities I had to serve the God of my life in this world, which I have lost; and I have thrown away such, whose souls I was concerned for, to have taken care of, even as my own." For we are to love our neighbours as ourselves: and much more those that are nearly related. O ! the wounds and gall, and the terrors of spirit, wherewith (if the matter be reflected on) such must lie down at last. And the case is worse if it be not reflected on.

But then, there is somewhat to be said, too, to the other sort of persons that are concerned in this same case; and that is, the persons to be disposed of. All that I have said hitherto, refers to the disposers. But for them that are disposed of, it is not fit they should come into such a relation as that, till they can use some thoughts of their own, and so be capa ble of understanding what their duty is in such a case. And,

1. It is manifestly their duty to be very flexible towards parents and guardians, when they see they have a visible design of their spiritual and eternal welfare, in the first place; and that which they are chiefly concerned for. And,

2. It is their duty to be inflexible, if they find that such as are concerned for them, have a design to throw them away;

that they do not care as to what concerns their souls, and their spiritual estate, so as they may marry into an opulent condition in this world. In that case, I say, they ought to be inflexible but dutifully and submissively, still. They ought to carry it with decorum, and not to be insolent in their refusal of those offers that are made them by parental authority, or in opposition thereunto; but with modesty and humility, still to dissent, still to disagree: "I will not so venture my soul upon an ungodly person; or where there is no hope I shall have help Godward, or heavenward."

LECTURE XLII.*

Thirdly. It may be of use to us, to let us see how reasonable and righteous it is, that the conceptions and births of human creatures should be ordinarily attended, from age to age, with such dolours as we find they are. It is not to be repined at, that when such conceptions and births are in sin and iniquity, they should be also accompanied with terrors, with such pangs and agonies, as are commonly experienced. For it ought to be considered, what the productions are. What are the productions when a human creature is brought forth into this world? Why, a thing shapen in iniquity, and conceived in sin. And abstractly considered, and antecedently to supervening grace, it is a monstrous production. Any such production, it is a monstrous thing. A reasonable, intelligent creature produced into being, with a radical enmity against the infinite and supreme Good, the Fountain of all excellency and perfection. Consider it, I say, antecedently to supervening grace, and every human product is a monstrous one. As reason is yet but radical and seminal, so is corruption, so is malignity against God. "Estranged from the very womb," as that expression is, psalm 58. 3.

Therefore, this lot is to be submitted to, with so much the more equal mind, remembering that this was part of the first sentence, when sin did first spring in the world, that conception and production should be in sorrow. That such sickness, such pangs, such agonies, should so constantly attend human conception and birth; we are not to repine at it, as if it were an unreasonable, an unrighteous thing: but we are to consi

* Preached Dec. 22, 1694.

+Secondly, Should have been inserted at Lec. XLI. p. 532.

der the reason of this and that; God will have a continual memorandum kept on for the putting us in mind, from age to age, what the nature is, that is descending and running down in this world, from age to age.

And that this should be the harder lot of that sex upon which it falls, the apostle gives this account-that that was the first deceived sex, first in the transgression, 1 Tim. 2. latter end. And the indulgence that is superadded, ought to be so much the more gratefully acknowledged; to wit, that there is so particular discovery of grace with reference to that sex: "She shall be saved in child-bearing, if she continue in faith, in holiness, in purity, in sobriety," and in love, the immediate product of that faith; a heart united with God, by that "faith which works by love." We read it," charity," which commonly is understood to carry a reference especially unto a fellow creature. But there is no reason for that restriction in the native signification of the word itself. If she continue in faith, and love, with holiness and sobriety, she is in a safe state, notwithstanding all the pangs and dolour, and agonies, which, according to the original unreversed sentence, must be expected to be in the way. But again,

Fourthly. We may further learn, hence, by way of use, with what patience, and meekness, and wisdom; and with what considering minds, parents should observe and bear the sickness and death (when that case comes) of their children in their younger and more tender age. It requires much grace, much wisdom, a very serious and considering mind, to carry it equally and aright, in reference to such cases when they fall out that a poor child. that hath lately peeped into this world, is presently struck with some distemper or another, as soon as it breathes, it languishes, and, it may be, dies; which is, you know, a very common case: the far greater part being hardly thought to outlive infancy, who are born into this world. These languishings end in death more commonly, than in recovery and consistency in health. What is the reason of all this?

Why humanly, indeed, they are apt to think it very strange, who are short-sighted creatures, and measure all things by the short line of time, and confine all those thoughts and apprehensions of things to this present world. But we are to consider, that when such a creature appears first upon the stage, it appears a creature tainted with sin; so it brings death with it, even from its very birth, into this world. "Death passeth over all men, inasmuch as all have sinned:" and sure, infants must be included in that all; and so they must be un

derstood to be sinful creatures; to wit, that this radical evil hath tainted their natures, as soon as they have the human

nature.

This is a case, therefore, about which we are not to contend, but which we ought to set ourselves to improve, and turn to gain. Is such a creature, as soon as it is born, a sinful, impure creature? Why, we must consider, that sin refers to eternity. I pray mind, that every thing of sin against God, it implies a reference to eternity, and to another world. Sin never reacheth its end and term here in this world. They that sin in this world, they are to give an account in the other: and that obey, and do comply, and fall in with the terms of the gospel, (the only prescription and relief in the case of having sinned,) they are to have their reward in another world. Sin, if it lie upon the sinner, turns to a miserable eternity in another world. Sin done away by expiation and by satisfaction, turns to a blessed eternity in another world. Do not think, therefore, that such creatures were finally made for this world. It would be an accountable riddle, that infants should but look into this world, and presently fall sick, and (as commonly it doth) that sickness end in death, if human nature were made for this world only. But this is to be considered, when such a creature comes into being, here is a production never to cease; a thing lately come into being, never to go out of being more: and that this world is only a vestibulum, an introduction into another world, which never dissolves, and wherein, whether our state be good or bad, they never change.

It ought hereupon to be considered, further, (that so such a case as this may be improved unto advantage,) it is improved to great advantage, if we consider what such a creature was made for; and considering it as a fallen creature, or sinner, what this sin it hath about it, hath reference to. It hath reference to eternity. All sin hath that reference.

But it will be of further improvement, if it be also considered by parents, in such cases, as to what tendency they usually have towards their children, when they are sick, and with what solicitude and fear they used to be vexing and disquieting their minds, lest they should die: yet they ought to be instructed, hence, to have a tenderness in reference to their spiritual maladies, and a like concern and dread of their dying eternally. Here would be a great improvement. "O! what a tenderness have I for my child when it is sick. Why, this distemper doth but attack the flesh, frail, mortal flesh, that was formed out of the dust so newly; and

must, sooner or later, return to it again: but my child hath an immortal spirit in it too; and that is tainted with sin: it hath its worst and most dangerous distemper within. O! what cries, what supplications, should I send up to the Father of spirits, and Father of mercies, that he would cure these spiritual maladies?" And whereas, you are afraid that your child will die; you are to be more afraid lest it should die eternally.

And labour to consider aright, the grounds you have of reasonable hope, in reference to this case. It is a case that parents ought not to consider with despair. Those that are themselves in covenant with God through Christ, the promise is to them, and to their seed: and they have a great deal more reason to hope, than they have to despair. And for ought I see, as great reason to hope concerning their children dying in infancy as they have to hope concerning themselves. The covenant of God in Christ doth not signify nothing. And whereas, that age is incapable of covenanting for itself, if such a one, growing to maturity, do not disclaim, but stand to the covenant of his or her parents, it holds firm and unalterable. And, in the mean time, while there is no capacity, or possibility of disclaimer, we have no reason to think there can be any failure on the other part, but, according to the tenour and constitution of God's covenant, the infant, during its infant state, is considered as a branch in the root; and before it be capable of treating and transacting for itself with God, it is treated for acceptably and successfully by a holy and believing parent. And therefore, such a case, when it falls out unto godly parents to have their children languishing, even in their infancy, many times even unto death, they should consider what an admirable, strange thing it is: "This creature, as it came from me, came into this world an impure thing, a polluted thing, a child of wrath by nature; now, how is it numbered among the children of the Most High, and adjoined to the general assembly, (when it is gone from hence,) to the innumerable company of angels, and the spirits of just men made perfect! What a change is this! So impure a creature as it came from me, is become now, all of a sudden, so glorious a creature!"

And it is further to that purpose, to be considered, What did God make such a creature for? Why, what do you think he made it on purpose to please me? If I be the parent, the pleasure I take in it, is but a collateral and secondary thing. But do we yet need to be taught that God made all things for himself? And that it may be good indeed, when such strokes do befal families, children lopt off, one branch after another,