A treatise of original sin ... proving that it is

Furthermore, (Which consideration alone is able to overthrow the foundation of all the calumnies cast upon this Doctrine) God when he made Adam thus the common trustee for mankind, did herein consult our good; It was for mans advantage that all this was done for him, he intended original righteousness, immortality and happiness should descend from him to his posterity, upon his perseverance, so that no more evil is now inflicted upon Adam's off-spring then good was designed and provided for him, if he had continued in obedience. If sin and misery come upon Infants now before actual knowledge, so would original righteousness and happiness have descended upon them before their consent; and whereas happily many of Adam's posterity, yea all, if left to themselves, would have revolted from God; upon Adam's confirmation, all would have been confirmed: So that we see God doth not inflict more evil then he had provided good for us.

Furthermore, (Which consideration alone is able to overthrow the foundation of all the calumnies cast upon this Doctrine) God when he made Adam thus the common trustee for mankind, did herein consult our good; It was for mans advantage that all this was done for him, he intended original righteousness, immortality and happinesse should descend from him to his posterity, upon his perseverance, so that no more evil is now inflicted upon Adam's off-spring then good was designed and provided for him, if he had continued in obedience. If sinne and misery come upon Infants now before actual knowledge, so would original righteousnesse and happinesse have descended upon them before their consent; and whereas happily many of Adam's posterity, yea all, if left to themselves, would have revolted from God; upon Adam's confirmation, all would have been confirmed: So that we see God doth not inflict more evil then he had provided good for us.

Again, The known Enemy to the Doctrine of original sin doth falsely and odiously represent this Doctrine, as if Infants were innocents, and yet we hold them guilty of eternal damnation, and therefore having mustered many reasons together, concludeth upon the account of them, That it is safe to affirm, that God doth not damn any one to hell for the sin of another. (Unum Necess. cap. 6. Sect. 1.) Now this is to make Chimera's of his own head, for no Divine saith, That an Infant deserveth hell, merely because Adam sinned, nor is he obnoxious to the wrath of God merely for that, but because this corruption of Adams is also propagated to the child, and so it is obnoxious to the wrath of God, for that inherent derived pollution, and the Scripture being as plain and clear in describing of such a natural estate of man by his descent from Adam, as may possibly be desired; We must not leave such evident Texts, because we may subtly dispute in a cavilling manner about Gods proceedings herein. It is good Rule among the Schoolmen, That in Philosophicis argumentum facit fidem, but in Theologicis-fides facit argumentum, In Philosophy the Argument worketh saith or assent, but in Divinity, saith worketh the argument; So that we are to believe that one place, if there were no more, of David's confession,