Dying infants sav'd by grace proved and the blessd man with his blessedness described in a sermon preached near Namptwich in Cheshire at the burial of a deceased infant, July 25, 1695 / by S.A.
THIS Epistle, of which our words are a part, was written by St. Paul to the Church at Rome, the greatest part of which is spent in labouring the decision of many considerable points of Doctrin, to clear up the Truth of things which lay disputable among them,
THIS Epistle, of which our words Are a part, was written by Saint Paul to the Church At Room, the greatest part of which is spent in labouring the decision of many considerable points of Doctrine, to clear up the Truth of things which lay disputable among them,
one of which Doctrins, if not the most considerable, is that of Justification, the knowledg of which is necessary to our cherishing right Sentiments of it in our own Souls,
one of which Doctrines, if not the most considerable, is that of Justification, the knowledge of which is necessary to our cherishing right Sentiments of it in our own Souls,
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for the yielding us hope and strong Confidence of a sure and certain security from Sin and Wrath, being thereby encompast with a Wall invincible, not to be shaken by the most furious Efforts that Men or Devils, the Flesh or the World can make against us.
for the yielding us hope and strong Confidence of a sure and certain security from since and Wrath, being thereby encompassed with a Wall invincible, not to be shaken by the most furious Efforts that Men or Devils, the Flesh or the World can make against us.
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but bore the impress of God's terrible Majesty upon them, and were dispensed and given from Mount Sinai, in pure Goodness to Israel: How much less shall Man be justified by Works devised by Men,
but boar the Impress of God's terrible Majesty upon them, and were dispensed and given from Mount Sinai, in pure goodness to Israel: How much less shall Man be justified by Works devised by Men,
and liable by Sin to the stroke of God's just Displeasure, and therefore under an absolute necessity of being justified from Sin, in order to his avoiding Misery, and injoying Blessedness:
and liable by since to the stroke of God's just Displeasure, and Therefore under an absolute necessity of being justified from since, in order to his avoiding Misery, and enjoying Blessedness:
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(2.) You have the subject of this Blessedness, the Man. And that you may know who this Man is, the Apostle describes him by his Privilege, To whom the Lord will not impute Sin;
(2.) You have the Subject of this Blessedness, the Man. And that you may know who this Man is, the Apostle describes him by his Privilege, To whom the Lord will not impute since;
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so as to exact satisfaction of the Debt from the Trespasser, nor to punish the sinner with eternal Misery, in want of such satisfaction, of his own procurement.
so as to exact satisfaction of the Debt from the Trespasser, nor to Punish the sinner with Eternal Misery, in want of such satisfaction, of his own procurement.
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(1.) God will not impute Sin to Believing Man. Every Man and Woman that in truth believes in the Lord Jesus Christ, may rest with the greatest Confidence in this Grace of God, who is said to be the Justifier of every one that believeth in Jesus, Rom. 3.26.
(1.) God will not impute since to Believing Man. Every Man and Woman that in truth believes in the Lord jesus christ, may rest with the greatest Confidence in this Grace of God, who is said to be the Justifier of every one that Believeth in jesus, Rom. 3.26.
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& 4.3, 4, 5. To which you have the concurrent Testimony of all the Prophets, in that summary Account given us by St. Peter, which is, that whoever believes in the name of Christ, shall receive the Remission of Sin, Acts 10.43.
& 4.3, 4, 5. To which you have the concurrent Testimony of all the prophets, in that summary Account given us by Saint Peter, which is, that whoever believes in the name of christ, shall receive the Remission of since, Acts 10.43.
(2.) By the Man to whom God will not impute Sin, we may understand Infant Man. The little Infant, the new born Babe, is stiled Man in Scripture Phrase,
(2.) By the Man to whom God will not impute since, we may understand Infant Man. The little Infant, the new born Babe, is styled Man in Scripture Phrase,
and that truly, because such a one partakes of the whole nature of Man, tho unable to exert and put forth it self in such Actions (by reason of its natural Weakness and Impotency) as are proper to Men in a grown State, who are capable of exercising their Understanding and Power in things they are imploy'd about.
and that truly, Because such a one partakes of the Whole nature of Man, though unable to exert and put forth it self in such Actions (by reason of its natural Weakness and Impotency) as Are proper to Men in a grown State, who Are capable of exercising their Understanding and Power in things they Are employed about.
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But this incapacity of Infants being natural and common to all Men, deprives them no more of the name than the nature of Man: therefore Job speaking of the frailty of humane Life, saith, Chap. 14.1, 2. Man that is born of a Woman is of few days, and full of Misery;
But this incapacity of Infants being natural and Common to all Men, deprives them no more of the name than the nature of Man: Therefore Job speaking of the frailty of humane Life, Says, Chap. 14.1, 2. Man that is born of a Woman is of few days, and full of Misery;
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But notwithstanding his continuance here is so very short, yet in his Infant state he is truly stiled Man: And so our Lord in John 16.21. saith, A Woman in travail hath sorrow, because her Hour is come;
But notwithstanding his Continuance Here is so very short, yet in his Infant state he is truly styled Man: And so our Lord in John 16.21. Says, A Woman in travail hath sorrow, Because her Hour is come;
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And that all Infants living or dying, whilst such, are the Subjects of the Blessedness in our Text, will I trust no less appear if, void of all prejudice, we will consider,
And that all Infants living or dying, while such, Are the Subject's of the Blessedness in our Text, will I trust no less appear if, void of all prejudice, we will Consider,
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And certain I am, where there is no Law, Sin is not imputed, as our Apostle saith, Rom. 5.13. That Sin is imputed to Infants so far, as to bring them under the power of Death, I confess;
And certain I am, where there is no Law, since is not imputed, as our Apostle Says, Rom. 5.13. That since is imputed to Infants so Far, as to bring them under the power of Death, I confess;
but rather above the pitch and degree whereto he exalted his Justice in condemning all in the first Adam. Justice makes no more than All Sinners in the first Adam upon his transgression;
but rather above the pitch and degree whereto he exalted his justice in condemning all in the First Adam. justice makes no more than All Sinners in the First Adam upon his Transgression;
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and Grace makes no less than All righteous in Christ Jesus, or through his Righteousness imputed: For, Rom. 5.18. as by the Offence of one, Judgment came upon all Men to condemnation;
and Grace makes no less than All righteous in christ jesus, or through his Righteousness imputed: For, Rom. 5.18. as by the Offence of one, Judgement Come upon all Men to condemnation;
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because the preheminence is given to the free Gift of Grace by Christ, as Rom. 5.14, 15. intimating, that if Adam 's Sin was efficacious enough to make all men Sinners, the Righteousness of Christ, which is God's own Righteousness, is much more efficacious to make them righteous.
Because the pre-eminence is given to the free Gift of Grace by christ, as Rom. 5.14, 15. intimating, that if Adam is since was efficacious enough to make all men Sinners, the Righteousness of christ, which is God's own Righteousness, is much more efficacious to make them righteous.
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And truly with reverence we may demand, How can God himself express the extent of his Kindness in terms more positive and intelligible than he doth here? And I am very certain, we neither have nor ever had any reason to suspect him as insincere,
And truly with Reverence we may demand, How can God himself express the extent of his Kindness in terms more positive and intelligible than he does Here? And I am very certain, we neither have nor ever had any reason to suspect him as insincere,
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Had Christ been said to be a Propitiation for the Sins of Believers only, it might have struck our hopes into a staggering posture, with reference to the eternal State of our dying Babes;
Had christ been said to be a Propitiation for the Sins of Believers only, it might have struck our hope's into a staggering posture, with Referente to the Eternal State of our dying Babes;
unless Foederal Holiness so much talked or by some, or the Faith of immediate Parents, could have reliev'd them against the condemning Sin of our remote Parents.
unless Foederal Holiness so much talked or by Some, or the Faith of immediate Parents, could have relieved them against the condemning since of our remote Parents.
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And this John Baptist had an eye to when he saw Christ coming, and pointed at him, saying, Behold the Lamb of God which taketh away the Sin of the World;
And this John Baptist had an eye to when he saw christ coming, and pointed At him, saying, Behold the Lamb of God which Takes away the since of the World;
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enough sure to resolve all Doubts, and to stop every mouth for ever from contradicting what we have alledged, That God imputes not Sin to the eternal condemnation of dying Infants;
enough sure to resolve all Doubts, and to stop every Mouth for ever from contradicting what we have alleged, That God imputes not since to the Eternal condemnation of dying Infants;
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May we not as warrantably question, whether Christ died at all, as to scruple, much less to deny, that he took away the condemning guilt of Original Sin by the Oblation of himself;
May we not as warrantably question, whither christ died At all, as to scruple, much less to deny, that he took away the condemning guilt of Original since by the Oblation of himself;
since he is said thereby to take away the Sin of the World? Is there any one actual Sin in the World, that so generally and universally extends it self,
since he is said thereby to take away the since of the World? Is there any one actual since in the World, that so generally and universally extends it self,
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as to deprave and corrupt all Flesh, Old and Young, Saint and Sinner, Christian and Pagan? I confess, with grief and sorrow, profane Swearing is very rife;
as to deprave and corrupt all Flesh, Old and Young, Saint and Sinner, Christian and Pagan? I confess, with grief and sorrow, profane Swearing is very rife;
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or being brought under the power of any of them, from their utter incapacity to commit any of those things by which the Wrath of God is brought upon the Children of Disobedience, and them only.
or being brought under the power of any of them, from their utter incapacity to commit any of those things by which the Wrath of God is brought upon the Children of Disobedience, and them only.
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the same reason being rendred for the one, as for the other, by the Apostle John, who speaking of Christ, saith, 1 John 2.2. He is the Propitiation for our Sins;
the same reason being rendered for the one, as for the other, by the Apostle John, who speaking of christ, Says, 1 John 2.2. He is the Propitiation for our Sins;
Mark, not only for ours, in which term he includes with himself all true Believers, of what Rank soever, high or low, rich or poor, respected or despised in the World, whose Sins are done away by Christ's atoning for them:
Mark, not only for ours, in which term he includes with himself all true Believers, of what Rank soever, high or low, rich or poor, respected or despised in the World, whose Sins Are done away by Christ's atoning for them:
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since God, according to the Law of Grace, through the Righteousness and Death of his Son, hath acquitted and discharged Infant Man from the imputation of Adam 's Sin,
since God, according to the Law of Grace, through the Righteousness and Death of his Son, hath acquitted and discharged Infant Man from the imputation of Adam is since,
as you and I have done, and be not renewed by Repentance from dead Works, and justified by Faith in our Lord Jesus, according to the Tenour of the Gospel,
as you and I have done, and be not renewed by Repentance from dead Works, and justified by Faith in our Lord jesus, according to the Tenor of the Gospel,
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it is contrary to his Nature, and repugnant to that Law by which he will act and govern himself in all his proceedings with Man. Now I appeal to all Men of common sense and understanding,
it is contrary to his Nature, and repugnant to that Law by which he will act and govern himself in all his proceedings with Man. Now I appeal to all Men of Common sense and understanding,
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tho but of a small measure of ingenuity and honesty, whether it be consistent with the common Rules of Justice and Equity among Men, to punish the Innocent with the Nocent;
though but of a small measure of ingenuity and honesty, whither it be consistent with the Common Rules of justice and Equity among Men, to Punish the Innocent with the Nocent;
and in our stead, by the designation of his Father, and as an evidence of his good Will to us.) We have not only God charging the Sin of Adam upon his whole Posterity;
and in our stead, by the designation of his Father, and as an evidence of his good Will to us.) We have not only God charging the since of Adam upon his Whole Posterity;
But with reverence we may demand, What makes vain Man to imagine that God will discharge Adam the actual Offender, giving him immediately upon his Fall the promise of a Saviour,
But with Reverence we may demand, What makes vain Man to imagine that God will discharge Adam the actual Offender, giving him immediately upon his Fallen the promise of a Saviour,
and yet bind the guilt of that Sin upon the greatest part of his innocent Posterity, who could neither avoid nor prevent it, to their inevitable ruin and eternal destruction? A Conception most unworthy of God, and his dealing with Men!
and yet bind the guilt of that since upon the greatest part of his innocent Posterity, who could neither avoid nor prevent it, to their inevitable ruin and Eternal destruction? A Conception most unworthy of God, and his dealing with Men!
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and as we had been represented by him under the disadvantages of the Fall, so he being still in the station of a publick Person, matters were negotiated with him as our common Head,
and as we had been represented by him under the disadvantages of the Fallen, so he being still in the station of a public Person, matters were negotiated with him as our Common Head,
The untoward Jews entertain'd such a conceit as this of God, insomuch that by the vent they gave it in their Discourses, it was taken up as a Proverb in Israel, That the Fathers had eaten sowr Grapes,
The untoward jews entertained such a conceit as this of God, insomuch that by the vent they gave it in their Discourses, it was taken up as a Proverb in Israel, That the Father's had eaten sour Grapes,
How positive and plain is the Lord in these terms, to satisfy all, and to rectify Israel 's mistake, whose Notions and ill-form'd Apprehensions had been very unworthy of him,
How positive and plain is the Lord in these terms, to satisfy all, and to rectify Israel is mistake, whose Notions and ill-formed Apprehensions had been very unworthy of him,
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the Son shall not bear the Iniquity of the Father, and so on, in the 20th Verse — And this Justice and Righteousness of God's dealings, is abundantly illustrated in that Passage, wherein Moses expresses great tenderness and strong affection to sinning and revolting Israel, in his intercession with God for them.
the Son shall not bear the Iniquity of the Father, and so on, in the 20th Verse — And this justice and Righteousness of God's dealings, is abundantly illustrated in that Passage, wherein Moses Expresses great tenderness and strong affection to sinning and revolting Israel, in his Intercession with God for them.
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Lord, says Moses, if thou wilt not pardon thy People, blot me, I pray thee, out of the Book which thou hast written, Exod. 32.32. To which the Lord, replies, as it were, No, no, Moses, thou hast not sinned;
Lord, Says Moses, if thou wilt not pardon thy People, blot me, I pray thee, out of the Book which thou hast written, Exod 32.32. To which the Lord, replies, as it were, No, no, Moses, thou hast not sinned;
and tho thou hast sufficiently expressed thy love to an undeserving People, yet should I do as thou desirest, it would be to act contrary to the Rules of perfect Equity and Justice, from which I will not, I cannot swerve;
and though thou hast sufficiently expressed thy love to an undeserving People, yet should I do as thou Desirest, it would be to act contrary to the Rules of perfect Equity and justice, from which I will not, I cannot swerve;
and therefore it is only they that have sinned against me, that I will blot out of my Book, as vers. 33. My love to my People hath been very great, exprest by manifold acts of kindness;
and Therefore it is only they that have sinned against me, that I will blot out of my Book, as vers. 33. My love to my People hath been very great, expressed by manifold acts of kindness;
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they have their Wants supply'd, and it may be more than their hearts can desire, Psal. 73.4, 5, 7. The Language of whose Hearts is the same with that of Babylon 's, Rev. 18.7. I sit as a Queen, and shall see no sorrow:
they have their Wants supplied, and it may be more than their hearts can desire, Psalm 73.4, 5, 7. The Language of whose Hearts is the same with that of Babylon is, Rev. 18.7. I fit as a Queen, and shall see no sorrow:
the remainder of their days may be fill'd with trouble, perplexity, and disappointment, and nothing remain but a sad prospect of mourning and sorrow in utter darkness,
the remainder of their days may be filled with trouble, perplexity, and disappointment, and nothing remain but a sad prospect of mourning and sorrow in utter darkness,
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because of their full enjoyment of this World's Wealth, accompanied with a profession of the Christian Religion, that they are Rich and have need of nothing, when as in truth they are wretched, miserable, poor, blind, and naked.
Because of their full enjoyment of this World's Wealth, accompanied with a profession of the Christian Religion, that they Are Rich and have need of nothing, when as in truth they Are wretched, miserable, poor, blind, and naked.
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as raised them above the having any venerable esteem of the Wisdom of God; accounting Christ, in the ministration of the Gospel, to be but Foolishness, 1 Cor. 1.23.
as raised them above the having any venerable esteem of the Wisdom of God; accounting christ, in the ministration of the Gospel, to be but Foolishness, 1 Cor. 1.23.
But who were these that thus courted the Hills and Mountains to fall on them? Were they any other than the silly shrubs of the Earth, poor Men, Men of a mean Figure in the World? Yes, for the 15th Verse tells you, that they were Kings of the Earth, that is, such Kings only whose Sins the Lord had marked and imputed, upon their living repugnant,
But who were these that thus courted the Hills and Mountains to fallen on them? Were they any other than the silly shrubs of the Earth, poor Men, Men of a mean Figure in the World? Yes, for the 15th Verse tells you, that they were Kings of the Earth, that is, such Kings only whose Sins the Lord had marked and imputed, upon their living repugnant,
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With these also you find ranked great Men, rich Men, mighty Men, and chief Captains; which may serve as a Memorandum to the Rich and Mighty of this World, that they do not crush the Poor, nor hurt the Needy;
With these also you find ranked great Men, rich Men, mighty Men, and chief Captains; which may serve as a Memorandum to the Rich and Mighty of this World, that they do not crush the Poor, nor hurt the Needy;
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For a day of Accounts will come, when such will be convinced with great Horror and Dread, that it is not in the power of Riches and Royalties to make Men Blessed.
For a day of Accounts will come, when such will be convinced with great Horror and Dread, that it is not in the power of Riches and Royalties to make Men Blessed.
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And on the other hand, there is no Distress so great, nor Poverty so extreme, nor Affliction so deep, as to render that Man miserable, whose Sin is not imputed.
And on the other hand, there is no Distress so great, nor Poverty so extreme, nor Affliction so deep, as to render that Man miserable, whose since is not imputed.
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Nay further, by Faith in the Promises, the Good whereof is that Man's Portion alone whose Sin is not imputed, he is helped to peirce the Clouds of the thickest darkness,
Nay further, by Faith in the Promises, the Good whereof is that Man's Portion alone whose since is not imputed, he is helped to pierce the Clouds of the thickest darkness,
It was this that made St. Paul and Silas, tho laden with heavy Shackles, and their feet made fast in the Stocks, to sing the Praises of God, Acts 16. 'Tis not the Evil Accidents,
It was this that made Saint Paul and Silas, though laden with heavy Shackles, and their feet made fast in the Stocks, to sing the Praises of God, Acts 16. It's not the Evil Accidents,
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But under such a Circumstance, what matter of Joy would it be to a Man to have his weak and languishing Body restored to a sound and healthful frame and habit? for which,
But under such a Circumstance, what matter of Joy would it be to a Man to have his weak and languishing Body restored to a found and healthful frame and habit? for which,
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as is certain from what our Blessed Saviour says to the Man sick of the Palsy, Son, be of good chear, thy Sins are forgiven thee, Mat. 9.2. Mark, it's not be of good chear, for thou art made whole;
as is certain from what our Blessed Saviour Says to the Man sick of the Palsy, Son, be of good cheer, thy Sins Are forgiven thee, Mathew 9.2. Mark, it's not be of good cheer, for thou art made Whole;
For God's not imputing Sin, is the removal of that which begot the difference, and hath maintain'd the distance betwixt him and his Creatures, Isa. 59.2. Of all Evils, Sin is the greatest, because it hath not the least mixture of Good in it to make it tolerable;
For God's not imputing since, is the removal of that which begotten the difference, and hath maintained the distance betwixt him and his Creatures, Isaiah 59.2. Of all Evils, since is the greatest, Because it hath not the least mixture of Good in it to make it tolerable;
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as the supply of your Wants, Psal. 34.9, 10. Prov. 10.3. protection from Dangers, Psal. 33.18. & 34.10. guidance in all your Ways, Psal. 37.23, &c. Prov. 3.6: strength against Temptation, 1 Cor. 10.13. a sanctified use of Afflictions, Rom. 8.28. and deliverance out of Trouble, Psal. 34.19, 22. Such unto whom the Lord imputes not Sin, may no less rest confident of Peace:
as the supply of your Wants, Psalm 34.9, 10. Curae 10.3. protection from Dangers, Psalm 33.18. & 34.10. guidance in all your Ways, Psalm 37.23, etc. Curae 3.6: strength against Temptation, 1 Cor. 10.13. a sanctified use of Afflictions, Rom. 8.28. and deliverance out of Trouble, Psalm 34.19, 22. Such unto whom the Lord imputes not since, may no less rest confident of Peace:
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For being justified by Faith, we have Peace with God through our Lord Jesus Christ, Rom. 5.1. Which Peace of God will fill our hearts, and keep us in peace when others are in trouble;
For being justified by Faith, we have Peace with God through our Lord jesus christ, Rom. 5.1. Which Peace of God will fill our hearts, and keep us in peace when Others Are in trouble;
And tho many are hurried to and fro by cutting Perplexities, fretting Disappointments, and growing Fears, God will make their Habitations quiet resting-places;
And though many Are hurried to and from by cutting Perplexities, fretting Disappointments, and growing Fears, God will make their Habitations quiet resting-places;
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They whose Sin is not imputed, are ready to receive and entertain him, knowing that in this his last and most violent Effort, he is like to go away with a poor Conquest;
They whose since is not imputed, Are ready to receive and entertain him, knowing that in this his last and most violent Effort, he is like to go away with a poor Conquest;
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whilst blessed Angels wait the fatal stroak to take the fleeting Soul into their embraces, and with Wings extended carry them swiftly into the happiness of Abraham 's Bosom.
while blessed Angels wait the fatal stroke to take the fleeting Soul into their embraces, and with Wings extended carry them swiftly into the happiness of Abraham is Bosom.
and tremble at the sight of such an Enemy, arm'd with nothing but Terrors, and ready to wound the Soul with his flaming and siery Sting, ready to cut the thin-spun Thread of Life;
and tremble At the sighed of such an Enemy, armed with nothing but Terrors, and ready to wound the Soul with his flaming and siery Sting, ready to Cut the thin-spun Thread of Life;
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which when done, he is violently seized by some of the Infernal Crew, and hurried unavoidably to the Confines and Region of utter Darkness, to suffer the Pains of Eternal Fire.
which when done, he is violently seized by Some of the Infernal Crew, and hurried avoidable to the Confines and Region of utter Darkness, to suffer the Pains of Eternal Fire.
O that Sinners would timely consider of this, to break off every vicious Course by Repentance, laying hold on the Righteousness of Christ by a lively Faith, exprest by sincere obedience to the Commands of the Gospel,
O that Sinners would timely Consider of this, to break off every vicious Course by Repentance, laying hold on the Righteousness of christ by a lively Faith, expressed by sincere Obedience to the Commands of the Gospel,
as the only means by which blessed Souls are conveyed from sojourning in these tottering houses of Clay, to live for ever with their Saviour in that house and building not made with hands, eternal in the Heavens.
as the only means by which blessed Souls Are conveyed from sojourning in these tottering houses of Clay, to live for ever with their Saviour in that house and building not made with hands, Eternal in the Heavens.
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This made holy Paul chuse rather to die than live, that he might be with Christ, which was best of all, Phil. 1.23. and 2 Cor. 5.1, 2. So that the Man to whom the Lord imputes not Sin, is blessed in Death;
This made holy Paul choose rather to die than live, that he might be with christ, which was best of all, Philip 1.23. and 2 Cor. 5.1, 2. So that the Man to whom the Lord imputes not since, is blessed in Death;
3d place, Such are blessed after death, in that death lands them safe on that shore, where they shall for ever rejoice in celebrating the Memory of the Grace of God in not imputing Sin unto them.
3d place, Such Are blessed After death, in that death Lands them safe on that shore, where they shall for ever rejoice in celebrating the Memory of the Grace of God in not imputing since unto them.
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Their entrance into Heaven is made sure, and every thing removed that otherwise might obstruct it, who shall there be blessed and happy in the highest degree; if we consider,
Their Entrance into Heaven is made sure, and every thing removed that otherwise might obstruct it, who shall there be blessed and happy in the highest degree; if we Consider,
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and the things that were dainty and goodly being departed, they shall find them no more at all, Rev. 18.14. no, not one drop of Water to cool their flaming Tongues.
and the things that were dainty and goodly being departed, they shall find them no more At all, Rev. 18.14. no, not one drop of Water to cool their flaming Tongues.
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and shall have no rest day nor night, Rev. 4.8. The Wicked then shall have their evil things, but the Godly their good things, who shall be for ever raised above the sense of any thing afflicting:
and shall have no rest day nor night, Rev. 4.8. The Wicked then shall have their evil things, but the Godly their good things, who shall be for ever raised above the sense of any thing afflicting:
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all which speak forth the possbility of it, as well as the many sad Instances we have upon Record, to the end we may not lust as they lusted, 1 Cor. 10.6. but avoid the Rocks on which they split.
all which speak forth the possbility of it, as well as the many sad Instances we have upon Record, to the end we may not lust as they lusted, 1 Cor. 10.6. but avoid the Rocks on which they split.
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Thirdly, That which compleats the Blessedness of the Man, to whom the Lord will not impute Sin after Death, is the Happiness he shall actually and for ever enjoy in his Person in Heaven:
Thirdly, That which completes the Blessedness of the Man, to whom the Lord will not impute since After Death, is the Happiness he shall actually and for ever enjoy in his Person in Heaven:
but shall join with mouths full of Hallelujaths to God and the Lamb, in a grateful memory of that kindness the Lord shewed them, in not imputing Sin unto them.
but shall join with mouths full of Hallelujaths to God and the Lamb, in a grateful memory of that kindness the Lord showed them, in not imputing since unto them.
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In a word, it is a Blessedness too great to be expressed by the Tongue, or to be conceiv'd by the Heart of man, 1 Cor. 2.9. The most raised Imagination cannot reach it.
In a word, it is a Blessedness too great to be expressed by the Tongue, or to be conceived by the Heart of man, 1 Cor. 2.9. The most raised Imagination cannot reach it.
it may be worth our inquiry how we may come to know certainly that we have obtained Impunity, that this Act of Grace in the High Court of Heaven is past for us, that our Names are there inrolled, that we are the Men and Women to whom the Lord imputes no Sin, and are consequently blessed.
it may be worth our inquiry how we may come to know Certainly that we have obtained Impunity, that this Act of Grace in the High Court of Heaven is passed for us, that our Names Are there enrolled, that we Are the Men and Women to whom the Lord imputes no since, and Are consequently blessed.
A Man sensible of the greatness of that Wrath from which he is delivered, and the greatness of that Happiness to which he is intitled, cannot but express, with hearty Affection, the kind and respectful sentiment he hath of such Grace and Favour.
A Man sensible of the greatness of that Wrath from which he is Delivered, and the greatness of that Happiness to which he is entitled, cannot but express, with hearty Affection, the kind and respectful sentiment he hath of such Grace and Favour.
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From hence it was that David ingages himself to love the Lord, and declares his resolution therein, Psal. 116.1. I will, says he, love the Lord, because he hath heard the Voice of my Supplication:
From hence it was that David engages himself to love the Lord, and declares his resolution therein, Psalm 116.1. I will, Says he, love the Lord, Because he hath herd the Voice of my Supplication:
And this is further evident from what our Blessed Saviour says in the Parable to Simon the Pharisee, telling us, That Mary loved much, because her Sins, which were many, were forgiven her, Luke 7.47.
And this is further evident from what our Blessed Saviour Says in the Parable to Simon the Pharisee, telling us, That Mary loved much, Because her Sins, which were many, were forgiven her, Lycia 7.47.
neither is there any Command that a Man will boggle at, to whom the Lord imputes not Sin. A sense of this Grace will wonderfully incline and quicken us to do his Will.
neither is there any Command that a Man will boggle At, to whom the Lord imputes not Sin. A sense of this Grace will wonderfully incline and quicken us to do his Will.
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and sin with a higher hand against God, whose Grace abounds, Rom. 6.1, 2. but that we should love the Lord our God, and serve him, Deut. 10.12. which St. Paul did with all readiness, not once conferring with Flesh and Blood:
and since with a higher hand against God, whose Grace abounds, Rom. 6.1, 2. but that we should love the Lord our God, and serve him, Deuteronomy 10.12. which Saint Paul did with all readiness, not once conferring with Flesh and Blood:
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He demur'd not, nor was discouraged by those floods of Troubles, Tumults, Perils, Distresses, Afflictions and Persecutions, that he might raise up against himself;
He demured not, nor was discouraged by those floods of Troubles, Tumults, Perils, Distresses, Afflictions and Persecutions, that he might raise up against himself;
so I doubt not, but we who have some good ground to hope that we are blessed upon God's not imputing Sin unto us, have oftentimes avowed our selves to be the Lord's Servants,
so I doubt not, but we who have Some good ground to hope that we Are blessed upon God's not imputing since unto us, have oftentimes avowed our selves to be the Lord's Servants,
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Obedience without Sincerity, is no more that which God calls for, than a stinking Breath flowing from corrupt Lungs, is naturally sweet, that is only made so by the help of some strong Perfume in the Mouth,
obedience without Sincerity, is no more that which God calls for, than a stinking Breath flowing from corrupt Lungs, is naturally sweet, that is only made so by the help of Some strong Perfume in the Mouth,
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as we may learn from our Blessed Saviour's reprehending the Hypocrisy of the Jews, saying, as Mat. 15.8. This People draws nigh unto me with their Mouth, and do honour me with their Lips;
as we may Learn from our Blessed Saviour's reprehending the Hypocrisy of the jews, saying, as Mathew 15.8. This People draws High unto me with their Mouth, and do honour me with their Lips;
and benefits of his Grace, should express constancy in our Obedience? Want of this was the procuring cause of the many miseries and calamities that afflicted Israel; and as it could not go well with them because of their inconstancy,
and benefits of his Grace, should express constancy in our obedience? Want of this was the procuring cause of the many misery's and calamities that afflicted Israel; and as it could not go well with them Because of their inconstancy,
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Partiality in God's Service will never characterize us to be such whom he fatours, any more than it did King Saul in sparing Agag King of the Amalekites, with the best of their Sheep and Oxen, which God gave him commandment to destroy,
Partiality in God's Service will never characterise us to be such whom he fatours, any more than it did King Saul in sparing Agag King of the Amalekites, with the best of their Sheep and Oxen, which God gave him Commandment to destroy,
for disorder and confusion in the Lord's Service, will never evince us the Men to whom the Lord imputes not Sin. It would be Sin in us to neglect a due regard of the rules God hath given us for the right methodizing of our Obedience,
for disorder and confusion in the Lord's Service, will never evince us the Men to whom the Lord imputes not Sin. It would be since in us to neglect a due regard of the rules God hath given us for the right methodizing of our obedience,
as we might shew from that instance of Nadab and Abihu 's crooked and preposterous proceeding in the Lord's work, Levit. 10.1, 2. Therefore as Solomon ascended his Throne by steps,
as we might show from that instance of Nadab and Abihu is crooked and preposterous proceeding in the Lord's work, Levit. 10.1, 2. Therefore as Solomon ascended his Throne by steps,
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Tho God winked at the times of Ignorance, yet now he requires all Men every where to repent, Acts 17.30. Again, Repent, and be converted, that your Sins may be blotted out, Acts 3.19. (2.) Upon a sense of Sin, and our misery by Sin, 'tis our Duty by a vigorous and lively Faith, to lay hold upon Jesus Christ and his Righteousness for our Justification, who is the alone Redeemer and restorer of lost Creatures.
Tho God winked At the times of Ignorance, yet now he requires all Men every where to Repent, Acts 17.30. Again, repent, and be converted, that your Sins may be blotted out, Acts 3.19. (2.) Upon a sense of since, and our misery by since, it's our Duty by a vigorous and lively Faith, to lay hold upon jesus christ and his Righteousness for our Justification, who is the alone Redeemer and restorer of lost Creatures.
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If it be the demand of any poor Sinner, What they must do to be saved? the Answer is, Believe in the Lord Jesus Christ, Acts 16.31. So also John 6.28, 29.
If it be the demand of any poor Sinner, What they must do to be saved? the Answer is, Believe in the Lord jesus christ, Acts 16.31. So also John 6.28, 29.
(3.) Having repented of Sin, and profest Faith in Christ, and by the Grace of God in a good measure reformed our Lives, 'tis no less our Duty by God's Command to be Baptized or Dipped in Water, in the Name of the Father, Son,
(3.) Having repented of since, and professed Faith in christ, and by the Grace of God in a good measure reformed our Lives, it's no less our Duty by God's Command to be Baptised or Dipped in Water, in the Name of the Father, Son,
and Holy Ghost, as Matth. 28.19, 20. And upon our Obedience to God herein, we have the pardon of Sin assured to us, Acts 2.38. and 8.37, 38. and 22.16.
and Holy Ghost, as Matthew 28.19, 20. And upon our obedience to God herein, we have the pardon of since assured to us, Acts 2.38. and 8.37, 38. and 22.16.
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and contemptible thing in the eyes of the World, who are held in hand by too many of the Learned, with an Opinion that they were Baptized in their Infancy,
and contemptible thing in the eyes of the World, who Are held in hand by too many of the Learned, with an Opinion that they were Baptised in their Infancy,
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(4.) It remains that we there abide, attentively to hear, and diligently to learn what the Lord shall teach us from time to time to be his Will and our Duty;
(4.) It remains that we there abide, attentively to hear, and diligently to Learn what the Lord shall teach us from time to time to be his Will and our Duty;
and to the Place and Privileges wherein God hath stated us, and so may never want an Evidence to our Comfort, that we are those to whom the Lord imputes no Sin. The
and to the Place and Privileges wherein God hath stated us, and so may never want an Evidence to our Comfort, that we Are those to whom the Lord imputes not Sin. The
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and of his faithful Servant Stephen, who in Compassion to his very Persecutors before his Death, seeing Heaven opened to him, prefer'd his Petition to God, that he would not lay their Sin to their charge, as Acts 7.60. But the
and of his faithful Servant Stephen, who in Compassion to his very Persecutors before his Death, seeing Heaven opened to him, preferred his Petition to God, that he would not lay their since to their charge, as Acts 7.60. But the
David says, Bless the Lord, O my Soul, and all that is within me bless his Holy Name, who forgiveth all thine Iniquities, &c. Psal. 103.1, 2, 3. And if here is not enough to ingage us in the unwearied celebrating of God's Praises, what will or can? since they whose Sins are not imputed, are admitted to a Happiness above all expression:
David Says, Bless the Lord, Oh my Soul, and all that is within me bless his Holy Name, who forgiveth all thine Iniquities, etc. Psalm 103.1, 2, 3. And if Here is not enough to engage us in the unwearied celebrating of God's Praises, what will or can? since they whose Sins Are not imputed, Are admitted to a Happiness above all expression:
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and when once they have entred the Heavenly Region, and are ranged there among the Blessed, will think Eternity little enough to be spent in ascribing Praise and Glory to God who sits on the Throne,
and when once they have entered the Heavenly Region, and Are ranged there among the Blessed, will think Eternity little enough to be spent in ascribing Praise and Glory to God who sits on the Throne,
We now proceed to shew you on this foot of Account, that dying Infants are Blessed, being such on whom the Lord will not charge Sin to their eternal Condemnation.
We now proceed to show you on this foot of Account, that dying Infants Are Blessed, being such on whom the Lord will not charge since to their Eternal Condemnation.
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The thing is certainly very desirable, especially to such as have long mourned, (being doubtful in the matter) not knowing what the eternal State of their deceased Babes may be.
The thing is Certainly very desirable, especially to such as have long mourned, (being doubtful in the matter) not knowing what the Eternal State of their deceased Babes may be.
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To remove their fears, and satisfy all, I shall, tho the more briefly, because of what has been said already, labour to clear up the Safety and Happiness of dying Infants, through the Grace of God in not imputing Sin unto them; and that from these Considerations.
To remove their fears, and satisfy all, I shall, though the more briefly, Because of what has been said already, labour to clear up the Safety and Happiness of dying Infants, through the Grace of God in not imputing since unto them; and that from these Considerations.
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but partakes of divine Bounty and Goodness, being always under the beneficial influences of that God who is Gracious, Merciful, of Long suffering, abundant in Goodness and Truth,
but partakes of divine Bounty and goodness, being always under the beneficial influences of that God who is Gracious, Merciful, of Long suffering, abundant in goodness and Truth,
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then why not over innocent and dying Babes, who never had either Will or Power in their own Persons once to offend? Can there be thought a more meet object in all the World of the Goodness of God,
then why not over innocent and dying Babes, who never had either Will or Power in their own Persons once to offend? Can there be Thought a more meet Object in all the World of the goodness of God,
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so that not one shall fall to the ground without his permission, Mat. 10.29, 30. and shall he have no compassion nor tender regard to the precious Souls of dying Infants? I pray, in what sense could the Royal Prophet in truth say, The Lord is good to all, if not in this sense good to Infants, who it may be no sooner breath,
so that not one shall fallen to the ground without his permission, Mathew 10.29, 30. and shall he have no compassion nor tender regard to the precious Souls of dying Infants? I pray, in what sense could the Royal Prophet in truth say, The Lord is good to all, if not in this sense good to Infants, who it may be no sooner breath,
but die, and are violently hurried from the confines of the Womb, to the confines and region of Hell it self, to suffer the punishment of Eternal Fire? Is this consistent with Goodness it self, to have no regard to so great and noble a Part of his Workmanship,
but die, and Are violently hurried from the confines of the Womb, to the confines and region of Hell it self, to suffer the punishment of Eternal Fire? Is this consistent with goodness it self, to have no regard to so great and noble a Part of his Workmanship,
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and not only so, but to let him drop, nay to cast him with indignation into those Flames that were originally and intentionally prepared for the Devil and his Angels, Mat. 25.41. for what they could not possibly avoid, and that without the least Remedy? This is rather to strip God of his Goodness, which by Man ought to be esteemed the very Perfection of his Nature, who is so good, that in comparison of him, as our Lord says, there is none good but God, Mat. 19.17. (2.) That dying Infants are blessed and happy, we may be assured from Christ's dying for them.
and not only so, but to let him drop, nay to cast him with Indignation into those Flames that were originally and intentionally prepared for the devil and his Angels, Mathew 25.41. for what they could not possibly avoid, and that without the least Remedy? This is rather to strip God of his goodness, which by Man ought to be esteemed the very Perfection of his Nature, who is so good, that in comparison of him, as our Lord Says, there is none good but God, Mathew 19.17. (2.) That dying Infants Are blessed and happy, we may be assured from Christ's dying for them.
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But that he tasted Death for every Man, is certain, since he is truly stiled the Saviour of all Men, tho more especially of them that believe, 1 Tim. 4.10. it is not only of them that believe, but also of all Men. And so in Chap. 2.6. He gave himself a Ransom for all.
But that he tasted Death for every Man, is certain, since he is truly styled the Saviour of all Men, though more especially of them that believe, 1 Tim. 4.10. it is not only of them that believe, but also of all Men. And so in Chap. 2.6. He gave himself a Ransom for all.
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for who shall exclude them, since Christ hath by his Death expiated and done away the Sin of the World? But enough of this, having toucht on it before.
for who shall exclude them, since christ hath by his Death expiated and done away the since of the World? But enough of this, having touched on it before.
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and where there is no Law, there is no Transgression, Rom. 4.15. and where there is no Transgression, there is no Damnation, for that is the Wages of Sin, Rom. 6.23. Man cannot damn them.
and where there is no Law, there is no Transgression, Rom. 4.15. and where there is no Transgression, there is no Damnation, for that is the Wages of since, Rom. 6.23. Man cannot damn them.
But who can be so weak as once to imagin that Satan ever levels his fiery Darts against innocent and dying Babes? They cannot rationally be the Subjects he sollicits, the Persons he tempts,
But who can be so weak as once to imagine that Satan ever levels his fiery Darts against innocent and dying Babes? They cannot rationally be the Subjects he solicits, the Persons he tempts,
or the Tinder he drops his fiery Sparks upon, because they have no knowledg between Good and Evil, Deut. 1.39. they discern not betwixt things that differ;
or the Tinder he drops his fiery Sparks upon, Because they have no knowledge between Good and Evil, Deuteronomy 1.39. they discern not betwixt things that differ;
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they know not their right hand from their left, Jonah 4.11. nor have any power to chuse the Good, and refuse the Evil. Tho Parents should be so wicked by their Sin and Apostacy, to forfeit their title to the happiness of a promised Canaan, yet Parents cannot destroy their Childrens Right, by such defection from God's Law, to the happiness of the Celestial Region.
they know not their right hand from their left, Jonah 4.11. nor have any power to choose the Good, and refuse the Evil. Tho Parents should be so wicked by their since and Apostasy, to forfeit their title to the happiness of a promised Canaan, yet Parents cannot destroy their Children's Right, by such defection from God's Law, to the happiness of the Celestial Region.
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you have his Promise to the contrary, and he is faithful to perform; besides, Christ hath died for them, in whom they are made alive, 1. Cor. 15.22. Rom. 5.19. But our
you have his Promise to the contrary, and he is faithful to perform; beside, christ hath died for them, in whom they Are made alive, 1. Cor. 15.22. Rom. 5.19. But our
and with a solemn asseveration asserting, That except they be converted, and become as little Children, they should not enter into the Kingdom of Heaven.
and with a solemn asseveration asserting, That except they be converted, and become as little Children, they should not enter into the Kingdom of Heaven.
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If little Children dying such, do not enter into the Kingdom of Heaven, is it not most absurd that our Lord should so solemnly and expresly injoin his Disciples to become like them, in order to their entring into his Kingdom? Were it not so, that little Children have a sitness for Heaven, Disciples and Christians in becoming like them, whereunto they are most strictly obliged, would thereby become unfit for Heaven and Glory. But,
If little Children dying such, do not enter into the Kingdom of Heaven, is it not most absurd that our Lord should so solemnly and expressly enjoin his Disciples to become like them, in order to their entering into his Kingdom? Were it not so, that little Children have a sitness for Heaven, Disciples and Christians in becoming like them, whereunto they Are most strictly obliged, would thereby become unfit for Heaven and Glory. But,
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Fifthly and lastly, That dying Infants are blessed, appears from as good Reason as we have to believe any thing for truth that is contain'd in all the Sacred Records;
Fifthly and lastly, That dying Infants Are blessed, appears from as good Reason as we have to believe any thing for truth that is contained in all the Sacred Records;
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The Evidence I here offer you is Christ's own Testimony, who without scruple tells us, they belong to the Kingdom of Heaven; Mat. 19.14. Suffer them, says Christ, to come unto me; they are the undoubted Heirs of it, they have an unquestionable Right to it;
The Evidence I Here offer you is Christ's own Testimony, who without scruple tells us, they belong to the Kingdom of Heaven; Mathew 19.14. Suffer them, Says christ, to come unto me; they Are the undoubted Heirs of it, they have an unquestionable Right to it;
and what shall we receive for Truth? Had we no other Testimony in all God's Book asserting the blessedness of dying Infants, this is sufficient to resolve all Doubts about it, they being such,
and what shall we receive for Truth? Had we no other Testimony in all God's Book asserting the blessedness of dying Infants, this is sufficient to resolve all Doubts about it, they being such,
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And if so, to conclude, I account it highly unreasonable, that Man should attribute the Salvation of dying Infants to any person or thing short of the Grace of God in Christ Jesus, upon which Foundation alone the Salvation and Blessedness of dying Infants standeth, and that most fure.
And if so, to conclude, I account it highly unreasonable, that Man should attribute the Salvation of dying Infants to any person or thing short of the Grace of God in christ jesus, upon which Foundation alone the Salvation and Blessedness of dying Infants Stands, and that most fure.
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Most unworthy therefore of God and Christ do they speak, who talk of a Foederal Holiness, making the Faith and Holiness of Parents the Basis on which they build the Blessedness of their Infants.
Most unworthy Therefore of God and christ do they speak, who talk of a Foederal Holiness, making the Faith and Holiness of Parents the Basis on which they built the Blessedness of their Infants.
What is this less, than to set themselves up for Saviours, or at least to make themselves Partners with Christ in the Work of Salvation? Is not this apparently to charge the Grace of God as deficient to save dying Infants, without the Faith and Piety of Parents concurring? At this rate of arguing, what must become of those Children who have not the advantage of the Faith and Holiness of Parents, who may either be taken away by Death, leaving their little ones behind them;
What is this less, than to Set themselves up for Saviors, or At least to make themselves Partners with christ in the Work of Salvation? Is not this apparently to charge the Grace of God as deficient to save dying Infants, without the Faith and Piety of Parents concurring? At this rate of arguing, what must become of those Children who have not the advantage of the Faith and Holiness of Parents, who may either be taken away by Death, leaving their little ones behind them;
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Secondly, If dying Infants are blessed upon God's not imputing Sin unto them, then how vain and fruitless is that pretence and practice of Baptizing Infants,
Secondly, If dying Infants Are blessed upon God's not imputing since unto them, then how vain and fruitless is that pretence and practice of Baptizing Infants,
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and Heirs or Inheritors of the Kingdom of Heaven? But if before they be baptized they are in truth the Children of God, what doth their Baptism avail them? are they afterwards any more the Heirs of God's Kingdom than they were before? Or can it be rationally supposed, that God hath left it to the liberty, choice,
and Heirs or Inheritors of the Kingdom of Heaven? But if before they be baptised they Are in truth the Children of God, what does their Baptism avail them? Are they afterwards any more the Heirs of God's Kingdom than they were before? Or can it be rationally supposed, that God hath left it to the liberty, choice,
and within the power of a Priest to save or damn Souls, by complying, or refusing, upon every Summons given him on the weakness of a languishing and dying Infant, to come and baptize it? O no, their Salvation is secured upon a better Bottom;
and within the power of a Priest to save or damn Souls, by complying, or refusing, upon every Summons given him on the weakness of a languishing and dying Infant, to come and baptise it? O no, their Salvation is secured upon a better Bottom;
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and that our Learned and pious Doctors of the Church do not rectify this prevaling Mistake the People are under, by their sincere and devout labours to restore Sacred Baptism to its Primitive Purity;
and that our Learned and pious Doctors of the Church do not rectify this prevailing Mistake the People Are under, by their sincere and devout labours to restore Sacred Baptism to its Primitive Purity;
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Let this stop the Springs that have been opened, and wipe away all those trickling Tears which have been as so many Evidences of your compassion and passionate concern to and for your beloved, tho deceased Infants.
Let this stop the Springs that have been opened, and wipe away all those trickling Tears which have been as so many Evidences of your compassion and passionate concern to and for your Beloved, though deceased Infants.
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Therefore give no longer way to needless scrupulosity and fear on their account, whose happiness renders them capable of exhorting you to spend your Cares, Fears,
Therefore give no longer Way to needless scrupulosity and Fear on their account, whose happiness renders them capable of exhorting you to spend your Cares, Fears,
but that we who survive our deceased Babes, do give all diligence in the practice of Vertue, whereunto we are called, to make our own Calling and Election sure, 2 Pet. 1.10, 11. that so an abundant entrance may be given us into Glory, there to rejoice, not only in our own Blessedness,
but that we who survive our deceased Babes, do give all diligence in the practice of Virtue, whereunto we Are called, to make our own Calling and Election sure, 2 Pet. 1.10, 11. that so an abundant Entrance may be given us into Glory, there to rejoice, not only in our own Blessedness,
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