Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	belong_v	heaven_n	infant_n	1,954	5	9.6894	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44156	Adam's condition in paradise discovered wherein is proved that Adam had right to eternall life, in innocency, and forfeited it, for him and his : also, a treatise of the lawful ministry, and the manner of Sion's redemption opened, in answer to a book of George Hammond ... / by Hezekiah Holland ...	Holland, Hezekiah, fl. 1638-1661.	1656 (1656)	Wing H2424; ESTC R20188	38,977	52

●●antismum potius habeamus hoe est aspersionem Zep. de Sacram. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lix vide Mr. Hall quarctect pag. 114. But I forbear perswading my self they were contented with some sprinkling of which sayes one instead of Baptisme we have rather the word bearing both significations used Rantisme considering the cold climes wherein we live Yet I say not that Baptisme and Rantisme are quite the same but that Baptizo signifies Sprinkling sometimes as well as Dipping read Leigh Cr. Sacra in verbum and Dr. Featley Dipper dipt Circumcision to Israel was as Baptisme to us now that was not but in one part read Gen. 17. and the Hebrew word for baptising tabhat signifies Washing in part or Dipping Read Josh 3.15 and the feet of the Priests that bare the Ark were dipped in the brim of the water The word Baptizo doth signifie as much therefore used for Sprinkling moderate Washing or Dipping not Plunging What the Apostle calls Washing Heb. 9.10.13 in Greek Baptismous he expounds himself by Sprinkling ver 19.21 in Greek Rantismous so that Baptizo signifies Sprinkling for their Baptismes or Ceremonious Washings were Sprinklings We read of 3000. baptized at once and no mention of any Rivers Act. 2.41 Therefore in all likelyhood Sprinklings were there used But to draw to a conclusion we deny not but Baptisme may include Dipping but since it includes Sprinkling also we use that out of care and tenderness to Infancy For as the Sabbath was made for man so Baptisme for our good and not detriment and therefore Sprinklings in cold Climates to be used rather since the word will bear it Infant Baptisme proved But I come to the second point and prove that Baptisme belongs to Children First because there was but one Covenant since the Fall which in substance was Christ though in respect of its several Administrations called Covenants as being several ways administred under the Law by Circumcision under the Gospel by Baptisme Now if God allowed Israels Children the prerogative of Circumcision under the Law as was accounted Rom. 9.4 shall we under the Gospel be barred from an answerable priviledge in Baptisme You 'l say 't was no priviledge read Rom. 9. and consider the foolishnesse of God is wiser then men and the weaknesse of God stronger then men in 1 Cor. 1.25 To be a marked sheep or Lamb of the flock of Israel is a mercy 2. Believers Children are federally holy 1 Cor. 7. therefore to be received by Baptisme into the Church of Christ 3. Children were baptized in the Cloud and Sea 1 Cor. 10.2 compared with Exod. 12.37 These the Apostle calls Fathers to the succeeding Israelites 4. As God owned those Children presented to him in Circumcision Ezek. 16.20 21. and called them his Children So we believe he will own ours especially considering 5. The promise to those under the Gospel and their Children Act. 2.39 to them believing and their Children by vertue of the Parents Faith as to Abraham believing and his Seed for we have but one Covenant Christ by whom all are to expect Salvation and to all afar off when they believe and to their Children by vertue of their Faith and to as many as God shall call to Faith and to their Children by vertue of that Faith Hence the Apostle sayes The Promise is made to you in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoting that Promise made to Adam Abraham and Israel of Christ Jesus and shall not we and ours partake of it as well as Israel and their Children Read Rom. 11.17 We partake of the fat of the Olive tree as those branches of Jews did before their cutting off but they and their Children did therefore we and ours also And here by the way observe we plead a Church-priviledge for Children to be at least in outward Covenant we say not all of them shall be saved we use the means and leave the issue to God There are some branches seemingly in Christ who bring not forth fruit Joh. 15.1 2. yet have the benefit of an external priviledge as in Israel Mr. Marshall against Mr. Tombs p 138 In Mar. 6.10 To such belongs the Kingdome of Heaven must not be interpreted of all Children as such but of Children whose Parents were in the Covenant as these were and brought by Parents or neer friends to Christ suffer such to come to me You believe these were Children of Jews yet in Covenant Now though Christ baptized them not nor any other Joh. 4.2 yet he laid his hands on them A preparative to Baptisme in the primitive times if you 'l believe Antiquity † Read Doctor Hammond of baptizing Infants p. 194. and blessed them If Christ gave Children the greater benefit Blessing why do ye deny them the lesser which is Baptisme Now I suppose you believe it was a spiritual blessing being Christs gift for Esau had a temporal and earthly an heir of the world as well as Jacob yet he counted himself deceived of the blessing Read my Glim of Christs love p. 93. Gen. 27.36 37 39. Christ also affirmed that to such Children of Parents in Covenant belongs the Kingdom of Heaven Then deny not Baptisme to the heirs of heaven But 7. What if Matth. 28.19 make for Infant Baptisme though I wis you take that Text for your Master-piece Go discipulize all Nations for so is the Original Pray may not Children be made Disciples by Baptisme read Joh. 4.1 2 3. where Christ is said to make more Disciples than John baptizing them intimating the way to make Disciples is to baptize them and after to teach them ver 20. Read it carefully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that though some small knowledge and confession or desire after Christ was required in grown people none in Children before Baptisme yet most teaching and consequently knowledge was afterwards And hence that passage of St. Peter 1 Epist 3.21 is most admirably opened by a learned man † Dr. Hamond of Infant Baptisme p. 196. not to be rendred the Answer of a good Conscience speaking of Baptisme but the question of a good Conscience toward God for so the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies For men were discipulized with small quantity of knowledge and children with none but taught afterwards and so asked after the things of God and a good Conscience after its Baptisme Now that Children are accounted Disciples read Act. 15.5.10 where when Circumcision was urged which was most peculiar to Children Peter answered in that most famous Council why put ye a yoke on the Disciples meaning on Believers and their Children under the Gospel so Children were Disciples and may be discipulized You 'l say Why were not Children mentioned in the Commission Answ because needless for what was oft mentioned in Old Testament is more sparingly in the New Now what more frequent in Old Testament than to be a God to men and their Seed Gen. 17. if well perpended and ye and your Children stand before God

Gorrhanus in Rom. 5. The Greck words may be read two wayes either By one mans offence sinne entred into the world and Death by sinne because all sinned so the Syriac translation and Bulliger expounding it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause or else in whom all sinned we being all legally in Adam and by way of Equity and Justice to stand and fall with him And thus your Exposition of Psal 51. 5. In sinne I was conceived falls to the ground without any fur ther Answer For if David vvere conceived in sinne there must be soul as well as body Now the soul wants its original righteousness to guide and direct it out of a just Judgment from God which want to it is sinne besides the bodies stains So that what other Expositions you make on the Text which I shall not trouble the Reader with are yours not Davids and sit beside the saddle How David's or any ones soul and body meet and work in the † contagion of sinne I willingly pass by and come to your objection out of Ezek. 18. The Son shall-not die for the Father Which falls to the ground by what has been said I yield An innocent Son shal not die for the Fathers sinne as that Chapter means but Adam's Sons were not such in him we all sinned Rom. 5.12 As really as Levi paid Tythes in Abraham's Loyns Heb. 7 But 2ly that Chapter in Ezek. speaks onely of actual sins not such as we have from Adam therefore it proves nothing to purpose You draw an Argument against Childrens being defiled and that therefore they need not Baptisme nor were corrupted in Adam in the inward man No defiled Creature can enter into Heaven but children are fit for the Kingdom of Heaven therefore not defiled Magisterially delivered Answ The Kingdom of Heaven is to be taken two wayes and Children to be looked upon under a two-fold condition 1. The Kingdome of Heaven is to be taken for the Kingdom of Grace according to Mar. 9.1 and so in Mat. 11.12 Some were there standing who tasted not Death till the Kingdome of God came with power till Christ owned Churches gathered Ordinances administred Now Children of believing Parents belong to this Kingdome and it to them though such as you bar them from the Ordinances of the Kingdom of Grace 2. The Kingdom of Heaven is taken for glory and no children fit for it being all naturally defiled and children of wrath Now consider Childrens natural condition and they are defiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeparavit sayes Beza in Rom. 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idoneos licet non dignos fecit Col. 1. and their state a condition of wrath But again consider them as Elected and in the Eternal Covenant with God in Christ and so all the persons of Election were ever beloved and fitred for Heaven by Justification and Sanctification That all vessels of mercy are fitted or prepared for glory Read Rom. 9.23 and Col. 1.12 Now I ask the question Were children vessels of mercy or no I am sure you 'r say yes First then they were lost in Adam and in misery for mercy presupposeth misery And 2. then they must be fitted for glory therefore not naturally fit Dr. Usher tells us largely in his book called The Sum and Substance of Christian Religion pag. 416. How Children by Sanctification are fitted for glory and though by reason of ignorance and tender youth they are not capable of justification as to understand it yet they have nefit of that Eternall and Immanent act of God in Christ Jesus in which he imputed their sins to Christ and his righteousnesse to them though the transient act were not perceived by them Read Dr. Kendal against Goodwins Redemption redeemed In his most learned Digression against Mr. Baxter Pag. 17 18. who will tell you That if God did not some way act in Justification from Eternity then God doth something in time not formerly decreed which argues some change in God But I proceed to examine your mind about Esau and Jacob You conceive no Text proves Esau's Reprobatior before born I could produce the judgment of above a hundred famous Writers affirming it Read Prov. 16. ver 4. but I 'le come to reason and argue thus If God did not hate Esau before he was born but after then he loved him before he was born but he loved him not because 1. that would argue a change in God to love and hate the same person 2. The 9. of Rom. sayes God had a purpose about them before they were born ver 11. Was that purpose to love Esau or hate him If he love him how could he without change hate him I perceive God after hated him therefore in all likelyhood before he was born for Gods Decrees are positive and unchangable he calls the things that are not as if they were Rom. 4.17 He saw him condemned before born for Gods Decrees depend not upon man 3. How comes Malachy to quote that place of Gen. 25. and Paul to quote both if not to one purpose 't was declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As notes the likeness and coherency of the Texts the Elder should serve the Younger before they were born and St. Paul sayes † As it was written Jacob have I loved To wit before-born And Esau have I hared to wit before-born Or how comes else the Apostle to quote several Texts if not one to explain another Sure none put an old piece to a new garment or parallel texts where no agreement is Pray doth not the effect prove the same Why found he no place in God nor father to change his mind after giving away the Blessing nor in himself for Repentance if not reprobated And was not his servitude fore-told before born a token of hatted and Jacobs priviledge of Mastery over his Brother fore-told beforeborn and evident sign of love I could proceed to enlarge my self on this subject but I must study to be brief You alleadge Ezek. 33.11 that God desires not the death of sinners Answ I confess Voluntas sigui non beneplacili God desires not the ruine of any sinner who can repent Esau could not to any purpose Heb. 12. which was a sign of Rejection For if Believing be a sign of Election as 't is Act. 13.48 then Unbelief and Non-penitency is a sign of Reprobation God onely can give Repentance in a Tim. 2. But secondly were these such wicked as Esau Then I deny that God ever intended them repentance more then to Tyre and Sidon Matth. 11. 21. but men utterly appointed to destruction as Benhadad in the Letter 1 King 20.42 and fore-ordained to Condemnation Jude 4. For God desires Justice to be done to the Wicked 3. Were not these Elected but Wicked while in their sins whose ruine God would not have But 4. this expression shews Gods revealed Will if he spake to Reprobates to make them some way unexcusable not his concealed or decretal will of