Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	angel_n	father_n	saint_n	2,815	5	5.5666	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77497	The doctrine and practice of paedobaptisme, asserted and vindicated. By a large and full improovement of some principall arguments for it, and a briefe resolution of such materiall objections as are made against it. Whereunto is annexed a briefe and plaine Enarration, both doctrinall and practicall, upon Mark 10.V.13.14.15.16. As it was some time since preached in the church of Great Yarmouth: now published for an antidote against those yet spreading errours of the times, Anabaptisme and Catabaptisme. / By Joh. Brinsley.	Brinsley, John, 1600-1665.	1645 (1645)	Wing B4712; Thomason E300_14; ESTC R200258	127,125	196

that were in the first Adam dyed in him so all that are in the second Adam Christ shall bee quickned in him Or all that are made alive they are made alive in Christ and by Christ Freed from eternall death by his merit from spirituall death by his Spirit from temporall death by his Power I am the Way the Truth and the Life No life but in by and through the second Adam Christ So as if Infants ever come to eternall life they must come by and through Christ as well as others There being no name by which Salvation can be expected but only the name of Iesus Christ But how can Infants have any interest in Christ or receive any benefit by him when as they cannot come unto him This our blessed Saviour saith all that his Father hath given him must do and shall do All that the Father giveth me shall come unto me c. Now what is it to come unto Christ Why to believe on him So our Saviour himselfe explaineth it vers 35. He that commeth unto mee shall never hunger and he that believeth on mee shall never thirst The latter explaines the former To come unto Christ is to believe on him Now this Infants cannot doe How then can they be said to have any interest in Christ or receive any benefit by him Answ To this it is answered diversly Some in the first place conceive that in this case the faith of the Parents is sufficient Hereby the children of believers say they are brought unto Christ even as these children here they were brought unto Christ in the armes of their Parents so are Infants say they brought home unto Christ in the armes of their Parents faith laying hold upon the Covenant of grace both for themselves and their children Secondly Others conceive that even Infants are subjects capable of faith if not of actuall yet of habi●●all faith Germen fidei a seed of faith the Spirit of God working in them promodulo according to their capacities Hereof I have spoken more fully heretofore Thirdly For the present in the third place let it bee sufficient that some of them are given unto Christ in Gods eternall Election And being given unto him they shall come unto him one way or other All that the Father giveth me shall come unto me If they live to yeares of discretion they shall come unto him as I may say upon their owne feet by an actuall faith In the meane time they are brought unto him by a secret worke of the Spirit working upon their natures in a hidden and mysterious way for the changing and ren●w●●g of them Herein if we know not the way yet let not us question the thing seeing we have so plaine an expression from the mouth of truth it selfe Suffer little children to come unto me and forbid them not Applic. A Charge and a Prohibition both so direct against the Anabaptists of the times as if they had been purposely intended against them Whether our blessed Saviour did foresee what errors would spring up in these last times and so intended to make this as a Provision against them I will not say But sure I am a more direct Provision could not have beene made In denying Baptisme unto Infants what doe Anabaptists lesse than the Disciples here did even as much as in them lyeth forbid children to come unto Christ Which act of theirs how distastefull it was to him the first words of this verse expresse Hee was displeased And how contrary to his minde the like practise is in any other the latter words explaine Suffer little children to come unto me forbid them not For of such is the Kingdome of God Passe we now to our Saviours Reason whereby hee convinceth his Disciples of their errour in repulsing these Infants keeping them backe from comming unto him and consequently as much as in them lay debarring them from entring into that Kingdome to which they have as good a right and title as any others For of such is the Kingdome of God The Kingdome of God by way of Explication in phrase of Scripture is three-fold his Kingdome of Power Grace Glory You have them all three put together in that pithy doxologie the close of the Lords Prayer Thine is the Kingdome the Power and the Glory First Gods Kingdome is his Kingdome of Power even the powerfull government which God exerciseth in and over the world and all the Creatures in it all which are subject to his Providence even the least and most contemptible amongst them The Sparrow upon the house top the hayre of our head both of them numbered and ordered This universall Government is Gods Kingdome The Lord hath prepared his Throne in the Heavens and in his Kingdome ruleth over all Psal 103. viz. his Kingdome of Power Thy Kingdome is an everlasting Kingdome saith the Psalmist Psal 148. What Kingdome why his Kingdome of power So he explaines himselfe vers 11. They shall speake of the glory of thy Kingdome and talke of thy Power Secondly Gods Kingdome is his Kingdome of Grace even that speciall gracious government which hee exerciseth over his Elect whom having Predestinated to Grace and Glory he calleth out of the world to have union aad communion with Jesus Christ the head of this Kingdome guiding and governing them by his Word and Spirit Of this Kingdome we finde frequent mention in the new Testament Seeke first the Kingdome of God saith our blessed Saviour viz. his Kingdome of Grace So the following words explaine it The K ngdome of God and his Righteousnesse viz. Righteousnesse of Iustification and Sanctification wherein this Kingdome of Grace consisteth The Kingdome of God is Righteousnesse saith the Apostle The Kingdome of God is within you faith our Saviour His Kingdome of Grace Thirdly Gods Kingdome is his Kingdome of Glory even that glorious and blessed estate wherin himselfe reigneth and shall reigne with millions of Saints and Angels unto all eternity full of heavenly glory and felicity Of this speaketh our Saviour Feare not little flocke it is your Fathers will to give you a Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingdome viz. the Kingdome of Heaven which is the Kingdome of God Know ye not saith the Apostle that the un-righteous shall not inherit the Kingdome of God A three-fold Kingdome Quest Now of which of these shall we understand our Saviour here in the Text Answ To this I might answer not of one but of all Take it which way we will we shall finde a truth in it Of such is the Kingdome of God First His Kingdome of power Infants they are subjects of this Kingdome Over them God exerciseth a Providence a speciall providence and that both in the wombe and from the wombe David acknowledgeth both as touching himselfe Thou hast covered mee in my mothers wombe Psal 139. Thou art hee that tooke

mee out of the wombe Psal 22. vers 9. I was cast upon thee from the wombe vers 10. c. It is God that preserveth Infants in the wombe It is hee that bringeth out of the wombe in both which his Power and and Providence are wonderfully manifested And he it is that taketh care of them afterwards providing for them as he doth for other of his Creatures Hee that heareth the young Ravens when they cry much more heareth the cries of poore helplesse Infants God hath heard the voice of the Lad saith the Angel to Hagar concerning her sonne Ishmael Thus the cries of poore Infants come up to heaven prevailing oftentimes for themselves sometimes for others So did the Infants at Nineveh Jonas 4 vers last Thus the Kingdome of Gods power belongeth and reacheth unto Infants A consideration not un-usefull unto Parents in respect of their children But I will not dwell upon it The phrase in the Text though it taketh in this yet it riseth higher Secondly In the second place Infants as they are subjects of Gods kingdom of Power all of them so of his Kingdome of Grace some of them Of such is the Kingdome of God viz. his Kingdom of Grace which consisteth as well of Infants as any others They may be subjects of this Kingdome members of the Church First Of the Church visible So are all the children of believing Parents The Parents themselves being subjects of this Kingdome visible members of this mysticall body such are their children also So the Apostle concludes it Rom. 11. If the root be holy so are the Branches Where by the Root we are to understand the Patriarchs Abraham Isaac and Jacob By the Branches the people of the Jewes their lineall off-spring their naturall branches as they are called v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From which expression it is well collected by some that by the Root in that place cannot be meant Christ as Origen of old and our Anabaptists at this day would have it in as much as Christ hath no such naturall Branches His Branches are all Insititious ingrafted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Branches not by nature but by Grace The Root there is Abraham and other of the Patriarchs the Jewes Progenitors who are so called not in regard of their persons as Calvin well noteth upon it but in regard of the Promise which was made to them and to their seed In respect of that Promise that Root was holy holy in respect of a federall holinesse the holinesse of the Covenant Now the Root being such saith the Apostle such are the Branches Their progenitors being in Covenant such was their Posterity Such were the children of Abraham then and such are the children of believers now The one being holy so is the other Holy not in respect of any inherent quality of holinesse but in respect of outward priviledges and prerogatives of grace grounded upon the Promise made to the faithfull and their seed The former cannot but the latter may and doth descend from Parent unto the childe A wise man doth not alwayes beget a wise sonne communicating his wisdome to his childe But a free-man begets a free man The childe being borne free by vertue of his fathers Charter Thus though inward holinesse is not transmitted from the Parent to the childe yet externall holinesse may federall holines may Thus Iews begat Iews and Christians now beget Christians Who yet are such let that be still taken notice of not by vertue of naturall generation but by vertue of the Covenant the Promise which is made unto the faithfull and their seed Thus the Root being holy so also are the Branches The Parents being in Covenant so are their children to be accounted They are all of them members of the Church visible Secondly I and some of them of the Church Invisible not only belonging to Gods Election of grace but subjects of his Kingdome of grace Such as Christ exerciseth a gracious government upon and in Regenerating Justifying Sanctifying them induing them with his holy Spirit That Christ doth exercise such an operation in and upon some Infants it must not bee denied Two instances are usually brought to prove it the one of Ieremy the other of Iohn the Baptist both which are sayd to bee sanctified in the wombe So was Ieremy Before thou camest out of the wombe I sanctified thee But this I consesse I dare not build upon By Sanctification I take there to be meant only a separation unto a speciall use and service So the next words seeme to expound it I sanctified thee and ordained thee a Prophet unto the Nations That seemeth to 〈◊〉 the 〈…〉 spoken of Not any infusion of any 〈◊〉 of grace into his soule that faith Mr. Calvin is nimis argutum the Text will not beare it but onely a designation a setting of him 〈◊〉 unto his propheticall office To wave that The latter is cleere John the Baptist he was sanctified in or from the wombe and that by the secret worke of the Spirit upon his soule The Text is expresse He shall be filled with the holy Ghost even from his mothers wombe This God did to him The like he can doe for others and no question frequently doth it Communicating his Spirit even to Infants though not in so large a measure as to the Baptist yet in such a measure as may be sufficient for them sufficient to make them and prove them subjects of this Kingdome of God his Kingdome of Grace I Thirdly to give them a right to and interest in his Kingdome of glory That also is the Kingdome of God and of such is the Kingdome A truth which necessarily followes upon the former Being subjects of Gods Kingdome of grace they have also right to his Kingdome of glory He shall give grace and glory Psal 84. Grace as the first-fruits Glory as the full crop the one a pledge a seale and earnest of the other But upon this I will not insist I presume I shall meet with none so uncharitable as to deny or question it Come wee rather to make some Application of this Truth Vse 1. Here is first a Warrant for what the Church of God in all Ages hath practised the Baptizing of Infants This the Church hath done and this it doth I but quo jure saith the Anabaptist what warrant hath it for it why Christs owne warrant who here telleth us that of such is the Kingdome of God the Kingdome of Grace and Kingdome of Glory Now being subjects of this Kingdome they have right to the priviledges of subjects amongst which this seale of the Covenant is none of the least Repl. I but saith the Anabaptist we mistake the Text. How so Why the Text doth not say to them belongeth or theirs is the kingdome of God but of such is the kingdome of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning thereby