Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	enter_v	kingdom_n	lord_n	7,476	5	4.1420	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43469	Some plain letters in the defence of infant baptism and of the mode of baptizing (now generally used in the Church of England), which may serve, for a confutation of a small treatise entituled The reason why not infant-sprinkling, but believers-baptism ought to be approved, &c.	Hewerdine, Thomas, 1659 or 60-1738?	1699 (1699)	Wing H1630; ESTC R5896	62,852	138

the Ministers of Christ to whom he has the opportunity of applying himself for that purpose be all so unfaithful as to refuse to Baptize him yea tho' he sought and begg'd of them so to do with Tears In such a Case as this where the outward Baptism with Water was so far from being slighted that it was earnestly desir'd and yet cou'd not be had upon any terms whatsoever In such a Case as this I say I cannot think that the unfaithfulness of Christ's Ministers in dispensing the outward part of the Sacrament would hinder our Lord from doing the inward part which is to Baptize with the Spirit And this seems to have been the Case of the little Children brought unto him His Disciples rebuked those that brought them and wou'd not by any means have had them come unto Christ or become his Disciples And for this our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was very much displeased And in this great displeasure he seems to have intimated thus much to them That tho' they or any other of his Ministers should at any time refuse to admit such for Disciples whom he would have admitted and should therefore refuse to do the outward solemn part of Admission as they ought to do yet this wou'd be no reason with him that he should refuse to do that inward part which he does himself perform And accordingly he took up those very Children in his Arms and blessed them viz. with Spiritual Blessings and may therefore in some Sense be said to have Baptized them I mean to have Baptized them with the Spirit which is the inward part of Baptism and the only part that Christ ever did or does But 2. As our Lord himself Received and Commanded Children to be receiv'd into his Church so likewise has he plainly taught us that they are to be admitted by Baptism yea and that ordinarily they cannot otherwise be admitted For except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of God John 3.5 In which Text By the Kingdom of God taken in its lowest Sense must be meant the Christian Church for so is the Christian Church very frequently call'd in the New Testament The Kingdom of God and the Kingdom of Heaven And this is that Kingdom of God viz. The Church of Christ into which there is no entrance ordinarily but through the Gate of Baptism The Text makes no exception for tho' the English words are Vnless a Man be born again yet by Man must be understood Mankind no Sex or Age excluded for the Original word Translated Man signifies any one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except any one be Born again c. Whosoever or of what Age soever they be except they be Born again of Water and of the Spirit that is except they be Baptized they cannot enter into that Kingdom of God which is the Christian Church And so says the Apostle very expresly Namely That we are all Baptized into that one Body of Christ which is his Church 1 Cor. 12.13 And so again we read of being Baptized into Christ that is into Christ's Body his Church Gal. 3.27 Yea it is there said that so many as have been Baptized into Christ have put on Christ that is are incorporated into that Body whereof Christ is the Head And accordingly I have observ'd that there is nothing more usual in Antiquity than for Baptism to be called Ecclesiae janua the Gate of the Church Baptism says our very Learned Bishop is the Door whereby we enter into the Church the Gate that lets us into Christ's Fold and the first step to Fellowship with God and with his People and hence it was that the Font was used to be placed at the Door or entrance of the Church to signifie that by this we come into the Congregation of Christ's Disciples Aqua Genitalis p. 447. But I 'll say no more of this both because it is so plain and because that it is not that I know of deny'd by our Adversaries Mr. Tombs wou'd not deny it in all that Controversie between him and Mr. Baxter Nay but in his Apology p. 58. I grant says he that Baptism is the way and manner of Solemn Admission into the Church and says Mr. Grantham in his Friendly Epistle Baptism is an Ordinance of Christ necessary to the Admission of all Men to the privileges of his Church p. 31. And the Author of your little Book notes upon 1 Cor. 12.13 that we are by Baptism added to the Bride the Lamb's Wife as he there calls the Christian Church And again in his Note upon Heb. 6.1 2. He says that Baptism is an Ordinance for the Solemnization of the Soul 's visible Marriage-Union with Christ that is we are united and wedded to Christ by Baptism as we are thereby incorporated into and United to that Church which is his Spouse But now it being so very plain our Adversaries themselves not denying it That there is no other visible way of Admitting into Christ's Church but by Baptism it necessarily follows that if Children ought as I have before prov'd to be admitted into that Church then they must be Baptized into it Sir Should the King Command you to carry your pretty little Child into his Presence-Chamber you wou'd not I think once ask or question whether you must carry him in at the door you wou'd not I am sure be thought over-wise shou'd you say My Lord O King Your Royal Command is that I shall bring my Son into your Presence-Chamber but pray does your Majesty mean that I shall bring him in at the Door Just so Our Lord having Commanded that Children shall be received into his Church shou'd any one question whether they must be received in at the Door which is acknowleg'd to be Baptism what Answer could he reasonably expect but to be laugh'd at And thus Sir wonder not that there is no such express Command in Scripture as this That Infants shall be Baptized For Christ's Command to receive them into the Church is sufficient and there was no need of any such second Command to receive them in at the door or to Baptize them In short Our Lord has plainly taught us that little Children must be admitted into his Church Suffer little Children to come unto me and forbid them not for of such is the Kingdom of God Mark 10.14 And he has plainly taught us that there is no other way of being admitted into his Church but by Baptism Except any one be born of Water and of the Spirit he cannot enter into the Kingdom of God John 3.5 And from hence I frame this Argument There is no other way of Admission into Christ's Church but by Baptism But little Children must be admitted into Christ's Church Therefore they must be Baptized And this I am perswaded is very good Proof because 't is such Proof as our Lord made use of against the Pharisees to convince them of a Resurrection and such

every ways alter'd for the better but what is all this to any ones privilege of entering into it Nay but certainly as Children were admitted into the Church before that Reformation so are they to be admitted still unless it be a part of the Reformation to exclude them And thus upon the whole matter 't is very plain that unless our Blessed Saviour has FORBIDDEN Infants to be admitted into his Church they are still to be admitted whether he has COMMANDED their Admission or no. And here I might fix the Controversie and justifie their Admission till you can prove that our Lord has Forbidden it which I dare venture to say you will never be able to do Nay but our Lord has not only not forbidden their Admission into the Church but he has expresly Taught and Commanded it For First That Children ought to be admitted into his Church he has expresly taught in that Celebrated Text Suffer little Children to come unto me and forbid them not for of such is the Kingdom of Heaven Which Text was spoken by way of Reprimand to his Disciples who wou'd have kept Children from him and therefore when he reprov'd them and said Suffer little Children to come unto me he must needs mean such Children as they wou'd have kept from him but these were such as were brought unto him and such as he took up in his Arms and were therefore little Children in a literal Sense The words indeed are Suffer little Children to come unto me and therefore say some let them stay then till they can come But if this was our Saviour's meaning might not his Disciples very readily have answered Lord we have not hinder'd any such from coming that cou'd come all that we have done was only to Rebuke those that brought their Children And thus if Children might not be brought to Christ but if they were to be kept back till they themselves cou'd come to him I cannot see what the Disciples had here done for our Lord to be displeased at and yet the Text says positively That he was much displeased and said suffer little Children to come unto me Mark 10.14 And therefore unless we have no more Grace or Wit than to say that he was displeas'd at nothing we must allow that the Children whom he wou'd have suffer'd to come to him were such as his Disciples would have kept from him and these were such as were brought unto him and such as he took up in his Arms. But perhaps you 'll say What then is the meaning of the words TO COME UNTO ME Suffer little Children to come unto me Sir I find an Answer made to this by Mr. Walker viz. That to come unto Christ signifies to become a Disciple of Christ for so when our Saviour saith Come unto me all ye that Labour his meaning is become Disciples to me Mat. 11.28 And again when it is said Behold Jesus Baptizeth and all Men come to him The meaning is that they all become his Disciples John 3.26 And again Ye will not come to me said our Lord That is ye will not become my Disciples John 5.4 The same excellent Author has observ'd from Dr. Hammond that we may read the word Proselyte in the very Original Text Mat. 19.14 For there the Original words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which turn'd into English do even Compose and make up the word Proselyte and so in St. Matthew I say the Original words are Suffer little Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be Proselytes to me or to be my Disciples For to be a Proselyte and to be a Disciple is the same thing As when our Lord said to the Scribes and Pharisees that they had Compass'd Sea and Land to make one Proselyte the meaning is that they had compass'd Sea and Land to make one Disciple And thus has our Lord very plainly taught us that little Children must be suffer'd to become his Disciples yea and he farther adds that they are not to be forbidden and then gives such a Reason for it as may put the matter beyond all Dispute For of such is the Kingdom of God That is little Children are not to be forbidden becoming his Disciples because of such even of such as were brought unto him is the Kingdom of God both the Kingdom of Grace which is the Church Militant here on Earth and the Kingdom of Glory which is the Church Triumphant in Heaven And thus we have a plain Scripture Text wherein our Blessed Lord has very clearly taught us that little Children are to be suffer'd and not to be forbidden being admitted into his Church And this is according to that ancient Prophecy foretelling the Conversion of the Gentiles to Christianity Thus saith the Lord God I will lift up mine hand to the Gentiles and set up my Standard to the People and they shall bring thy Sons in their Arms and thy Daughters shall be carryed upon their shoulders Isa 49.22 And this is no more than what our Lord himself did fortell when he so plainly intimated that there should be Lambs in his Flock as well as Sheep John 21.15 But Sir if you wou'd see more and larger Proof of this matter you may consult Mr. Baxter's Book called Plain Scripture-proof of Infants Church-Membership and Baptism wherein he has proved that Children ought to be admitted into Christ's Church by no fewer than Six and twenty distinct Arguments Well But then the next Question is How are they to be admitted I Answer by Baptism for ordinarily there is no other way of Admission as I shall prove by and by But here I will take notice of an Objection that I find has been often started upon this occasion If little Children are to be admitted into Christ's Church and if there be no other way of admitting them but by Baptism Why then did not our Lord Baptize those Children that were brought unto him I answer Because our Lord never Baptized any with Water But then it may be ask'd again Why did he not Command his Disciples to Baptize them I Answer again Because his Hour was not yet come for he never that we read of Commanded his Disciples to Baptize any or any to be Baptized by them till after his Death and Resurrection But Sir Give me leave briefly to remind you of what I have observ'd in my first Letter concerning the outward and the inward part of Baptism for I therein shewed you that the Ministers of Christ do but Baptize with Water which is the outward part of that Sacrament 'T is Christ himself who Baptizeth with the Holy Ghost or with the Spirit which is the inward part And here I will farther observe that our Lord has not so ty'd up himself to the use of outward means but he can if he pleases and will for just and wise Reasons perform the inward part without them For thus should an Infidel or a Jew be Converted to Christianity and earnestly desire Baptism and should

Steward of the Mysteries of God 1 Cor. 4.1 In a word When we baptize we do in God's stead and in his Name Contract and Covenant with the Baptized Persons and so we take upon us to oblige God himself to make good the Promises of that Covenant whensoever the Conditions of it are perform'd But certainly then when we take thus much upon us even to bring God himself into Bonds and under Obligations it infinitely Concerns us to be throughly satisfy'd by what Authority we do this and who gave us this Authority You must needs understand this says an excellent Author that they who shall pretend to act in any Office by the King's Authority without a true Commission The King will be so far from reckoning himself oblig'd to confirm what they shall act in his Name that he will punish the presumption of such Officers and those that adhere to them and Dear Sir I will leave it to you to make the Application But then Secondly Let me ask again Are there any more New Covenants than one Or are not we and our Children to be saved by the same Covenant And why then may not our Children together with our selves be admitted to a Partnership in it It was their Ancient Privilege to be admitted with their Parents in to Covenant with God as you may plainly see and pray Sir take your Bible and look the place Deut. 29.10 11 12. And it is no strange thing for Children to be bound in Covenants as Copartners with their Parents For may not a Parent says Mr. Baxter take a Lease for Himself and his Child Yea says he it is a plain natural Duty of Parents to Covenant for their Children when it is for their Good And he asks the Question Were it not a Sin in that Parent who would refuse to engage his Child in an advantageous Covenant when else the Child would lose the benefit of it And says our very Learned Bishop of Ely A Parent may Contract with God on his Child's behalf as a Guardian does in behalf of a Minor or one under age which passage with more of the same Nature is in That his admirable Discourse call'd Aqua Genitalis And now Good Sir That I may clear and conclude this whole matter very briefly I will only farther ask leave to exercise your Patience with this very plain Case Should some great Person make the kind offer to lease out his Estate to his Tenants and to their Children upon Condition that they shall be bound as oft as they shall be required to do some little Suit and Service to him Should you then ask me What is requir'd of such Persons as are to have these Leases Seal'd to them I could answer That they are to promise and do some little Suit and Service to their Landlord whensoever they shall be required so to do And should you ask again But why then are Children bound in such Leases when by reason of their tender Age they can neither promise nor perform that Suit and Service Now to this I could likewise answer Because their Parents or Guardians promise and engage for them which is a very usual thing which Promise and Engagement when they come to age themselves are bound to perform And should you ask again But how can Parents or Guardians promise truly for their Children that they shall do such Suit and Service when perhaps they may not live to do it or else when they come to age they may prove Undutiful and Stubborn and may refuse to do it Even to this I could likewise answer First That if they do not live till they are capable of performing the Promises made for them then 't is most certain that they do not live till they are capable of Breaking them and so far therefore all 's well enough I hope And Secondly If when they come at age they prove Stubborn and Disobedient and will not be perswaded to do the Suit and Service which their Parents or Guardians promis'd in their Names Well Sir even in this Case of the Childrens disobedience their Parents are still blameless nor do their Promises made for their Children become Lyes and Falshoods as some foolishly speak for they were Covenant-promises and all the meaning of them was that their Children should perform them or else forfeit their Leases So that if their Children do not perform them they must e'en forfeit accordingly and there 's an end of that matter And thus In the New Covenant whereof Christ Jesus is the Mediator Heb. 8.6 and which was the purchase of his Blood as is intimated in that saying wherein his Blood is called the Blood of the New Covenant that is the Blood whereby the New Covenant was purchas'd Mat. 26.28 In this New Covenant I say which God through the Merits and Mediation of Jesus Christ makes with all that will enter into it He obliges himself on the one hand to bestow Heaven and Happiness upon the Conditions of Faith and Repentance and they who enter into this Covenant do on the other hand Promise and Engage to perform these Conditions And now Sir If you ask What is required of Persons to be Baptized into this Covenant You have an Answer in our Catechism Repentance whereby they forsake sin and Faith whereby they steadfastly believe the Promises of God made to them in that Sacrament And if you ask again Why then are Infants Baptiz'd when by reason of their tender age they cannot perform them The Answer follows in the same Catechism Because as in the aforesaid Case they Promise them by their Sureties which Promise when they come to age themselves are bound to perform And if you ask again How can Sureties truly promise for such Infants that they shall perform these Conditions when perhaps they may not live to perform them or else if they live to 't they may prove Stubborn and undutiful and refuse to perform them To which I Answer as before First That if they do not live to perform then neither do they live to break them nor consequently is there any breach of promise thus far to be accounted for And Secondly If when they come at Age they prove Stubborn and Disobedient and will not be perswaded to perform what their Sureties promised for them Well Sir Their Sureties may be still blameless nor do their promises become Lyes and Falshoods as some Ignorant Peoples are apt to speak for it is here to be noted that they are perfect Covenant-promises and the meaning of them is that the Children shall perform the Conditions of the Covenant or else forfeit and loose the Benefits of it And thus doubt not Good Sir but their Sureties may safely Promise for our Children That they shall serve God truly all the days of their Lives for the Enjoyment of Heaven and Happiness at the end of them And let us not say that we dare not so Promise for them lest they should not perform and so we become Liars Oh let us