Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	key_n	open_v	shut_v	2,164	5	9.3630	5	false

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

we have not what wee would have our hearts are ready to repine and murmure Are there not some amongst us who care not what wrong what injury they do to others so they may but benefit and advantage themselves Are there not others of an implacable spirit Being once offended once provoked they will never be reconciled never forgive much lesse forget injuries Are there not some who do not know what it is to un-load their cares their fears their sorrowes into the bosome of their heavenly Father by powring forth their soules before him And are there not others who walk stubbornly against God not regarding either precepts or promises or threatnings no they are obstinate Their necke is an iron sinew and their browbrasse as the Lord complaines against the people of the Jewes Surely such there are some of every of these sorts to bee found amongst us And is this to be like unto Children In this to receive the Kingdome of God as little children Let the Conviction take place with those to whom it belongeth who may here see themselves shut out of the Kingdome of God Marke the Text. Verily I say unto you whosoever shall not receive the kingdome of God as a little childe he shall not enter therein As for such then who are un-like unto children it may bee every wayes un-like un-lesse happily therein wherein they ought not to resemble them viz. in knowledge and understanding Brethren be not children in understanding saith the Apostle Herein happily they are too like unto children having no more understanding in spirituall matters the mysteries of Gods kingdome then they But in all other imitable qualities they are altogether un-like them Now let not such flatter themselves with vaine hopes of ever entring into Gods Kingdome No it cannot bee Hee that is Truth it selfe here speaketh it and hee speaketh it both earnestly and peremptorily So much will appeare from a re-view of the words First earnestly So much that Asseveration which we meet with in the entrance of the Text imports Verily I say unto you Amen which in the beginning of a sentence hath the force of a vehement Asseveration importing a serious and earnest affirmation or negation Secondly Peremptorily He shall not enter There is an Emphasis in the originall which our Translation here hath not expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two negatives put together which in the Greeke tongue do vehementius negare confirme the negation or denyall of a thing like two witnesses to a Testimony making it more peremptory more certaine He shall not enter Nequam ingredietur He shall in no wise enter So we finde it translated else-where and so it ought to be here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In no wise or by no means Thus is the Kingdome of God both locked and boulted against all such Locked and that by him who hath the key of David who shutteth and no man openeth Bolted and that with a double boult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall in no wise enter Thus hath Christ put it out of doubt Whosoever shall not receive the kingdome of God as a little childe he shall not enter therein Vse 2. Let this then in the second place bee a motive to every of us setting on this usefull exhortation that we would labour to be such Would we enter into the kingdome of God of Grace here of Glory hereafter Be we as children It is a Copie you see which our blessed Saviour himselfe hath set before us Let us write after it propounding this patterne to our selves study to imitate it Bee wee as children As children without malice as children without guile as children for humility as children for contentation as children for innocency forgiving and forgetting injuries as children upon all occasions complaining to our heavenly Father as children Obedient as children Imitate we them in every of these Specially in the last That the Text leadeth us to more particularly Receive we the kingdome of God as little Children The kingdome of God as I told you is here his Kingdome of grace and glory His kingdome of grace The government which hee exerciseth in and over his Elect upon earth whom he guideth and governeth by his Word and Spirit His Kingdome of glory That blessed state which hee hath provided for his Elect hereafter Now receive we both these as little children viz. humbly submissively First Thus receive we his kingdome of grace Yeelding up our selves as little children do themselves to their Parents and Governours to bee instructed and ordered by him according to his good will and pleasure Resigning up our understandings and our judgements unto him So doe little children they yeeld themselves as an abratatabula white paper for their teachers to write any thing upon what they please receiving their instructions quietly submissively without quarrelling or cavalling Even thus receive we the Kingdome of God the mysteries of his Kingdome Such truths as God hath been pleased to reveale unto us in his Word let us receive them entertaine them quietly readily with a holy submission of our understandings and judgements not standing to quarrell with or cavill against any truth of God because we cannot apprehend the reason of it Herein looke upon our patterne Children do not apprehend the reason of things which are taught and told them yet they receive them and believe them The like do we in the mysteries of Gods Kingdome 1. Captivating our understandings and judgements yeelding up both unto God to receive and believe what ever is held forth unto us in the Word And then 2ly In like manner yeeld up our wills and affections Let Gods will be our will to which let us stoope and submit though contrariant and crossing to our wills So doth the childe Though happily it may be crossed in what it would have and doe yet it submits it yeelds Even so doe wee Yeeld wee up our selves as to be instructed so to bee ordered by God to be in what state and condition he pleaseth to doe and to suffer what he will have us to do Thus behave we our selves in life even as a child So did David as himselfe telleth us Psal 131. Surely I behav'd and quieted my selfe as a Childe that is weaned c. A childe in the weaning is froward and tangle then nothing will please it but the breast But being once weaned then usually it is quiet and contented with any thing In this be we as children not like children in the weaning so as if we have not what we would have nothing shall please us But like children weaned behaving our selves quietly and contentedly yeelding up our selves to the ordering of our heavenly Father And thus behave we our selves in death Therin also as children Children Infants as they are ordered by their Mothers or Nurses in the day so they are put to bed by them at night when and where and after what manner they please for the most

the Gospel to every creature And what Gospel should they preach Why even this He that believeth and is baptized shall be saved c. Which must be restrained to those who were capable of hearing and receiving that Gospell not extended to Infants who though they bee not capable of actuall faith yet are they capable of salvation and consequently of Baptisme This place I finde paralleld and compared with that of the Apostle to the Thessalonians 2 Thes 3. 10. where he giveth order that those which would not work should not bee relieved We commanded you that if any man would not worke he should not eat What then shall become of Infants and sicke and impotent persons must they be starved Not so That place must be restrained to such as are able to worke but will not So here He that believeth and is baptized shall be saved but hee that believeth not shall be damned What then shall become of Infants may they not be baptized and so must be damned Not so The place is to be restrained to such persons as are capable of faith may believe but will not A. 3. In the third place it is answered by some that Infants though they have no faith of their owne yet the faith of their parents may be sufficient for them Even as the sinne of another their first parent was enough to make them sinners reputed such by a just imputation so the faith of another of their next parents may be enough to make them beleevers reputed such by a gracious acceptation Of this opinion was Augustine and the ancient Church And not without some truth in as much as the faith of the parent is sufficient to bring the childe within the compasse of the Covenant and so to make it baptizeable However as P. Martyr states it rightly in point of salvation every one who is capable of it must be saved by his owne faith The just shall live by his faith Not the faith of another A. 4. But in the fourth place it may be truly affirmed concerning Infants that they are not wholly uncapable of faith True of the outward profession and inward exercise of it they are But not altogether of the grace it selfe This at least the seed and root of it may be infused and implanted in the soule even in Infancie by the secret worke of the Spirit regenerating and sanctifying of it So as though Infants have not faith actually by way of manifestation or exercise yet vertually they may by way of inch●ation and inclination Thus may Infants have a gracious disposition which in time will come to be fides formata formed in the habit and act of faith A truth which is well illustrated by some by comparing faith and reason together which Infants may be conceived to bee both alike Infants have not the use of reason they cannot reason and discourse c. yet a principle of reason they have being indued with a reasonable soule which hath an inclination to discourse and afterwards actually doth it And from hence they are called reasonable creatures though for present they have no more understanding then the bruit creatures nay seemingly not so much as some of them of like age seeme to have A young Lambe will sooner know the damme then a childe the mother Even so is it with faith Infants have not the use and exercise of faith yet may they have an inward principle of faith the seed and beginning of faith wrought in the heart by the secret worke of the Spirit an inclination to believe and to shew forth their faith when they come to yeares of maturity And from hence may they be called Beleevers A. 5. However in the fifth place Infants of believing parents though they have neither actuall nor yet habituall faith yet are they not to be looked upon as Infidels and unbeleevers For the opening and clearing of which we must know that there is a twofold infidelity viz. positive and negative positive or privative the habit of Infidelity when men being capable of faith and having meanes of faith offered to them yet will not believe but continue in unbeliefe Negative Carentia fidei a meere absence of faith but without any contrary habit of infidelity Now the former of these are properly called Infidels and unbelievers Not so the other As for Infants though they may be called nonbelievers yet properly unbelievers they are not Neither doth this simple absence of faith beeing in a subject as yet not capable of it exclude them either from salvation or from baptisme True the former doth both That positive or privitive Infidelity the habit of unbeliefe shutteth men out of the Kingdome both of Grace and Glory The Israelites could not enter into Canaan a type of both because of their unbeliefe Not so this negative unbeliefe Infants of believing parents though for the present they bee destitute of faith yet are they not thereby shut out of the Kingdome of Glory nor yet to be debarred from the priviledge of the Kingdome of Grace which are agreeable to their condition Neither are they to be reckoned or reputed as Infidels Being born of believing parents they are an holy seed members of the Church within the Covenant which is all that is to be looked at in the dispencing of this Ordinance Not the inward sanctification of the heart whether present or future but the outward state and condition of the person This is that which the Ministers of the Gospell are to be regulated by in the administration of this Sacrament Which by the way let it be taken notice of against some more moderate Anabaptists who will not stick to indulge thus much unto us that did they know what Infants doe belong to Gods election of grace or were after that manner indued with the spirit they would not be against the baptizing of them For this let them know that this is not the rule which we are to walke by Not the inward but the outward state Suppose a Minister had the spirit of discerning and could discerne the inward state of men as certainly our Saviour did Iudas his and possibly the Apostles did some of those who were baptized of them yet were he not to with-hold the outward priviledge from any for want of inward grace they having right and title thereunto by vertue of their visible state their being under the Covenant outwardly But I hasten to a conclusion of this point One or two objections more and I have done Obj. Infants are not subjects capable of any benefit by baptisme and therefore why should they be baptized Answ To this I have in part answered heretofore Let me now doe it a little more fully yet briefly 1. Demanding of the Adversaries what benefit Infants under the Old Testament had by Circumcision Let them shew mee the one I will shew them the other 2. Though Baptisme at present should not bee beneficiall unto