Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	child_n	kingdom_n	little_a	10,781	5	6.9696	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96805	The abridgment of Christian divinitie so exactly and methodically compiled, that it leads us, as it were, by the hand to the reading of the Holy Scriptures. Ordering of common-places. Vnderstanding of controversies. Cleering of some cases of conscience. By John Wollebius. Doctor of Divinity, and ordinary professor in the University of Basil. Now at last faithfully translated into English, and in some obscure places cleared and enlarged, by Alexander Ross. To which is adjoined, after the alphabetical table, the anatomy of the whole body of divinity, delineated in IX. short tables, for the help of weak memories.; Christianae theologiae compendium. English.	Wolleb, Johannes, 1586-1629.; Vaughan, Robert, engraver.; Ross, Alexander, 1591-1654.	1650 (1650)	Wing W3254; Thomason E1264_1; ESTC R204089	204,921	375

R. The outward matter of Baptisme is water I will here adde the reasons why water is used in Baptisme 1. Because the dipping in water represents Christs death and burial and withal our mortification so the rising out of the water is a shadow of his resurrection and our spiritual vivification 2. Water is a cheap and common element therefore obvious and easily obtained 3. In the begining the Spirit moved on the waters and was the cause of generation so in the baptisme of water and the Spirit is effected our regeneration 4. Water washeth away the filth of the body so doth Baptism the spots of the soule I will poure upon you clear water and you shall be cleansed from all your iniquities Ezek. 36. By this water Eph. 5. Christ cleanseth his Church 5. Water quencheth the thirst of the body so doth Baptisme the thirst of the soul 6. Water cools the heat of the body so doth Baptisme the heat of Gods wrath and the fire of our lusts 7. Baptisme is the Sacrament of illumination Heb. 6.4 10.32 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to illuminate is used for baptising and baptisme is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and the dayes of baptisme were called the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of light Now water is a diapharont body by which light is transmitted to us so is mental illumination by the water of baptisme in which now we are not dipped but besprinkled which is all one for the gifts of the Spirit are expressed by the sprinkling of clear water in Ezekiel and by the sprinkling of water in the old Purifications and by the sprinkling of the Lambs blood in the Passeover to which the Apostle alludes Heb. 10. having our hearts besprinkled from an evil conscience The outward matter is water But for oil salt spittle and other things which Papists joyn to this element belong rather to the profanation then administration of baptisme VI. The internal matter is Christ with his death passion resurrection c. VII The internal form consisteth partly in actions partly in wo●ds VIII The action is the aspersion of water which is used for dipping The dipping in and rising out of the water was a cleare symbol of Christs burial and resurrection But because of the weaknesse of infants in cold countries we use sprinkling which probably was used by the Apostles when they baptised in private families IX It is not much material whether one aspersion or three he used so it be void of superstition and that it be not performed drop by drop or by the finger but so that the symbol may answer the sprinkling or washing X. The word by which Baptisme is to be administred is to be comprehended in Christs institution especially in these words I baptise thee in the name of the Father of the Sonne and of the Ghost XI The Latin tongue in Baptisme and the superstitious consecration or exorcisme of the water are repugnant to the form of Baptisme XII The internal form consisteth in the analogie of aspersion and remission of sins as also of regeneration or sanctification In this Baptisme answers the legal aspersions by which likewise remission of sin by the blood of Christ was shadowed Water also as it cleanseth from filthinesse and moistneth the Plants doth adumbrate regeneration whereby we die to sin and live to righteousnes See Rom. 6. v. 1. c. XIII The end of Baptisme besides those which are common to it and the Lords Supper is the seal●ng of our regeneration and of our reception or ingraffing into the family of God XIV The subject of Baptisme are all that be in the Covenant even the children of those who are reckoned among the number of the Covenanters This rule is grounded 1. on Christs command Matt. 1.14 Suffer little children and forbid them not to come to me they ought not then to be kept off from Baptisme whom Christ will have to be brought to him The words used in this place and Luc. 28.15 Of little children and infants are emphaticall 2. On the reason alledged by Christ Matt. 19.14 For of such is the kingdome of heaven For if to them the kingdome of heaven and the Covenant of Grace belong the seale of the Covenant must needs appertain to them also but they are capable of the Covenant Gen. 17.7 I will be thy God and of thy seed Act. 2. v. 39. Te you and to your children is the Promise made 3. On the analogy of circumcision for with this Sacrament infants were initiated 4. On the example of the Apostles who are said to baptise whol families Act. 16.15.33 It were a foolish thing to apply that rule 2 Thess 3.10 If any will not work let him not eat to Infants so perversly doe the Anabaptists wrest the places of Scripture to a contrary meaning which those that are of years are commanded to be taught before they are baptised XV. Infants have both Faith and Reason although not in the fruit yet in the seed and root though not in the second act yet in the first though not by an outward demonstration of the work yet by the inward virtue of the Holy Spirit XVI But concerning the Infants of Infidels the case is otherwise for they are not to be baptized till they be of discretion and are able to testifie their Faith XVII The baptisme of Bels is a profanation of the Sacrament and idolatrous XVIII As naturally we are born before we eat so Baptisme is before the Lords Supper XIX Baptisme is not to be iterated if the essentials thereof were used Hence it is that our Church ratifies the Baptisme of the Popish Church not as it is abused there but as it is administred in the name of the Holy Trinity XX. Baptisme is necessary not absolutely but in respect of Christs command neither must we feigne such a necessity as permits any other besides the Minister to baptise or to cause us think they are excluded out of heaven if they die unbaptised XXI The Baptisme of Christ and of John are in effect the same The Pontificians deny that John's baptisme was instituted by God against these plain testimonies Matt. 21.25 Luc. 3.2 and 7.30 Joh. 1.33 Neither matters it that John distinguisheth between his baptisme and Christs Mar. 1.8 For there the opposition is not between baptisme and baptisme but a comparison onely between the office of the Minister in Baptisme and Christ for the Minister giveth the Symbol but Christ the things signified They say that such as were baptised by John were rebaptised Act. 19.1 c. If they were rebaptised by the Apostle we gather that they were not rightly baptised by some who were imitators of John neither yet can we finde out of the text that they were rebaptised for those words v. 5. are not Lukes concerning Paul but Pauls concerning John and his disciples therefore this place favoureth neither Papists nor Anabaptists CHAP. XXIV Of the Lords Supper THe Lords Supper is the other

Papists who call the Wooden Crosse Mary c. their hope and expect life eternal for their merits satisfactions indulgences Charity is that whereby God is loved sincerely and above all things else as the chief good For so it is commanded Deut. 6.5 Mat. 22.37 Contrary to this is the hatred of God and idolatrous love whereby the world and the things therein are loved more then God Joh. 15.18 They have hated both me and my Father 1 Joh. 2.15 If any man love the world the love of the Father is not in him The fear of God whereby we so reverence Gods word and majesty that by all means we are loth to offend so bountifull a Father not so much out of the fear of punishment as the love of God The fear of God is sometimes taken for the whole worship of God but here that vertue is understood which is called filial fear To these are opposite carnal security servile and idolatrous fear The security of the godly differs farre from that of the wicked for in the one the fear of God is not lost in the other the fear of God is not found Servile fear differs from filial I. Filial fear proceeds from the love of God but servile from the feare or hatred of God II. In filial we feare to offend God because he is a Father in servile we fear to be punished by him because he is a Judge III. Filial draws a man to God servile drives a man from God Idolatrous fear is when one is more afraid of men and the world then of God Mat. 10.28 Fear not them that can kill the body Repentance is whereby we acknowledge our sins and bewail them being acknowledged and withall cheare up our selves in the assurance of Gods mercy through Christs merits and resolve to obey God and to refrain from sinne We have shewed in the former book cap. 30. how Penitence and Resipiscence differ now this word resipiscence is taken either for the whole change of man or special vocation or else for sanctification or for the effect of sanctification and part of Gods internal worship in the third signification it is here considered There are three parts thereof 1. Contrition 2. Confidence 3. Purpose of amendement To this is opposite perseverance and induration in sin as likewise feigned and idolatrous repentance An example of feigned repentance is in Ahab 1 King 21. Idolatrous repentance is that of the Papists which they place 1. in contrition 2. in confession 3. in satisfaction and by which they think their sins are expiated but these three were in Judas his repentance Mat. 27. Gratitude towards God is whereby we humbly acknowledge his goodnesse and blessings bestowed on us undeservedly withall purposing to glorifie him seriously Gen. 32.10 I am unworthy of the least of thy mercies saith Jacob. To this is contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ingratitude towards God when we shew no thankfulnesse to him when we ascribe Gods bounties either to our selves or to the creatures or to Idols Isa 1.2 I have nourished and brought up children and they have rebelled against me Jer. 44.17 By burning incense to the queen of heaven and putting drink-offerings to her c. We had plenty of victuals and were well and saw no evil Hab. 1.16 The wicked sacrificeth to his own nets and offereth incense to his own yearn Patience is that whereby we are sustained in the faith of Gods providence power and bounty and when he visites us with afflictions we submit our selves with humility to his correction There be divers kindes of afflictions for the exercising of our patience for besides the vengeance that God doth poure out on the wicked the affliction of Gods children is either chastisement or tryal or lastly martyrdome bloody and unbloody To patience are opposite impatience hypocritical patience and stoical Apathies or want of passion To impatience belongs complaining or grumbling in afflictions as if they were underserved and softnesse Hypocritical patience is perceived in them who torture themselves as the Priests of Baal did 1 King 18.28 the Eremites the Whippers c. The Stoical Apathie is rejected because patience can well consist with the sense of pains with mourning and complaints if so be we doe not murmure against God and that our complaints be rather for our sins then for our sufferings CHAP. IV. Of the Works belonging in general to the II III and IV Commandements VVEE have spoken of Gods internal worship Now follows that worship which is partly internal partly external which is usually called the true Religion and is commanded in the three following Precepts True Religion is whereby God is worshiped by Rites and Ceremonies prescribed by himself and his Name truly sanctified both through the whole course of our life and chiefly at the times by himself appointed The RULES I. Religion and Piety called by the Greeks the Worship and Service of God in general it signifieth the whole Worship of God in special the immediate Worship but most specially either the internal alone or the internal and external together II. This is called in Scripture Dulia and Latria The Pontificians ascribe Dulia to Angels and men Latria to God Hyperdulia to Mary But this is without yea against Scriptures for Matt. 4.10 Latria is given to him and Matt. 6.24 Dulia to him alone III. True Religion is divine in its Original Matter Form and End IV. True Religion is onely one For that Religion is onely true which agrees with Gods Word for verity and unity are convertible V. Religion should be cared for by all chiefly by Magistrates and Ministers For they are the Churches nursing Fathers by preserving Schooles and Churches and by maintaining of Ministers c. VI. The true Religion is most ancient for it began in Paradise VII It is not only external but internal also Rom. 2.28 c. For he is not a Jew that is one outwardly neither is that Circumcision which is outward in the flesh but he is a Jew which is one inwardly and Circumcision is that of the heart VIII * A. R. Religion is to be taught not to be forced The reasons are 1. Because Faith cometh by hearing saith the Apostle But the acts of hearing reading meditating praying by which Religion is both begot and nourished are voluntary 2. The proper seat of Religion is the will but the will cannot be forced 3. In propagating of Religion we must imitate God in our conversion who useth not to force us but gently to perswade incline and move us 4. No force or violence hath any continuance neither hath forced Religion 5. Religion is the free gift of God which as it is freely given so it must be freely received without constraint 6. As he is not to be esteemed an Heretick or an Idolater that is forced thereto neither is he Religious that is compelled to imbrace it 7. Christ and his Apostles never used any force in propagating of Religion not the Sword but the Word

Works belonging to the Fifth Commandment OF the mediate worship of God of which we have now spoken in general both the parts and degrees are to be considered The parts are two The first is of the Superiors duty towards his Inferiors and contrarily The latter is of every mans duty towards another The duty of Inferiors to their Superiors and contrarily is set down in the Fifth Precept the summe whereof is That between superios and inferiors that order may be kept which is pleasing to God This Command consisteth of a Precept and a Promise The precept is Honour thy father and thy mother By the name of Parents synecdochically are meant all Superiors as the word Honour contains all things that are like honour The Promise is That thou mayest live long in the land which the Lord thy God hath given thee In this promise is understood both the condition of Gods will and of our salvation for oftentimes God recompenceth the shortnesse of this life with the happinesse of the other The persons considerable in this precept are Magistrates and Subjects in the civil state Pastors and Parishioners in the Ecclesiastick Parents and Children Husband and Wife Masters and Servants in the Oeconomick among which by way of Analogy may be reckoned Masters and Schollers Tutors and Pupils old men and young and such as have more or lesse of other gifts The duties of Inferiours to their Superiours are reverence obedience and gratitude Reverence is whereby we bestow upon our Superiours due honour thinking well of them speaking reverently to them bearing with their infirmities and giving them the first place and leave to speake or do first This reverence is to be given to Magistrates Rom. 13.7 Feare to whom feare honour to whom honour c. To Ministers Mat. 10.40 He that receiveth you receiveth me and he that receiveth me receiveth him that sent me To Parents Lev. 19.3 Let every one of you feare his father and mother See Prov. 23.22 Eph. 6.1 To the Husband Eph. 5.33 and the Wife see that she reverence her Husband To Masters 1 Tim. 6.1 Let as many servants as are under the yoak count their Masters worthy of all honour To the aged Lev. 19.32 Thou shalt rise up before the hoary head and honour the face of the old man c. The same account must be had of those whom God hath honoured with some excellent endowments who morally are called Elders not so much for their yeares as for their gifts To Reverence is opposite Irreverence and contempt of Superiours Examples of irreverence in Subjects 1 Sam. 10.27 But the children of Belial said speaking of Saul how shall this man save us and they despised him In hearers Jer. 43.2 Thou speakest false said the Jewes the Lord thy God did not send thee In children Gen. 9.22 But C ham the Father of Canaan looking back shewed the nakednesse of his Father to his brethren without In the Wife Job 2.9 Then said his Wife to him doest thou still retain thine integrity curse God and dye In servants Gen. 16.4 When Hagar saw she had conceived her Mistresse was despised in her eyes Obedience or subjection is whereby we obey our Superiours in things lawful and honest as the Lord and pati●ntly beare their admonitions and corrections The Magistrate must be obeyed Rom. 13.1 Let every soule be subject to the higher powers c. Ministers Heb. 13. Obey and hearken to those that are set over you for they watch for your soules Parents Eph. 6.1 Children obey your parents in the Lord. Husbands Eph. 5.22 VVives be subject to your own husbands as to the Lord. Masters Eph. 6.5 Servants be obedient to them that are your Masters according to the flesh with feare and trembling in singlenesse of heart as unto Christ The RULES I. We must obey not only godly Magistrates and Masters but also Tyrants 1 Pet. 2.13 Be subject to every Ordinance of man for the Lord v. 18. Servants be subject with all feare to your Masters not only to those that are good and just but also to the froward for this is praiseworthy if any man for conscience towards God suffer trouble being unjustly afflicted Examples are of the Israelites obeying Pharoah Exod. 3 c. In Daniel obeying Nebuchadnezzar Dan. 2. II. But they are not to be obeyed in things contrary to Gods Word and a good Conscience An example we have in the Midwives Exod. 1. in Sauls servants 1 Sam. 22.17 in Daniel Dan. 6. in the Apostles Act. 4.19 saying Whether it be right in the sight of God t● obey you rather then God judge yee To obedience is contrary Disobedience rebellion impatience of correction and obedience in things unlawful We have examples of disobedience and rebellion in Miriam and Aaron Numb 12. in Corah Dathan and Abiram c. Numb 16. in the Israelites Numb 13. in Absolom 2 Sam. 15. Seba 2 Sam. 20. and such like in the Israelites contemning the Prophets in Elies sonnes 1 Sam. 2. Lots wife Gen. 19. Gehazi 2 King 5. Of unlawful obedience an example is in Doeg 1 Sam. 22. Gratitude is wherby inferiours in acknowledging the good-will and bounty of their superiours do testifie their thankful mind in will and deed where and when they can This is to be performed to the Magistrate by rendring Tribute Custome c. Rom. 13.7 and by praying for him 1 Tim. 2.1 c. to Ministers 1 Thes 5.12 We beseech you brethren that you will know them who labour among you and have the charge over you in the Lord and admonish you that you would have them in exceeding great love for their workes sake To Parents Prov. 23.25 thy Father and mother shall be glad and she that bare thee shall rejoyce Examples are in Joseph David c. Which gratitude in special is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying that gratitude of the young Storkes towards the old in feeding and bearing them To gratitude is opposite Ingratitude whereby Superiors are either not requited or ill requited Examples of which the Scripture is full So much of the Vertues or duties of Inferiours the Vertues of Superiours are benevolence justice and sedulity Benevolence is whereby Superiors carry a good affection to their Inferiors which they declare when occasion serves An example of this benevolence is proposed to Magistrates in Moses Exod. 32. to Ministers in Paul Rom. 9.1 The same is commanded to Parents Eph. 6.4 and you Fathers provoke not your children to wrath and this good will of Parents is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love a word used properly to expresse the affection and natural love of parents and children the same is urged by Paul to husbands Eph. 5.25 Husbands love your wives as Christ loved the Church c. And to Masters Eph. 6.9 And ye masters do the same things to them forbearing threatnings knowing that your master also is in heaven c. To this is