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	righteousness_n	scribe_n	2,630	5	11.0710	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63673	Chrisis teleiōtikē, A discourse of confirmation for the use of the clergy and instruction of the people of Ireland / by Jeremy, Lord Bishop of Down ; and dedicated to His Grace James, Duke ... and General Governor of His Majesties kingdom of Ireland.	Taylor, Jeremy, 1613-1667.	1663 (1663)	Wing T293; ESTC R11419	62,959	104

order of the words and that it does mean a mystery distinct from Baptism will be easily assented to by them who consider that although Christ Baptized and made many Disciples by the Ministry of his Apostles yet they who were so Baptized into Christs Religion did not receive this Baptism of the Spirit till after Christs Ascension 3. The Baptism of Water was not peculiar to John the Baptist for it was also of Christ and ministred by his command it was common to both and therefore the Baptism of Water is the less principal here Something distinct from it is here intended Now if we add to these words That St. John tells of another Baptism which was Christs peculiar He shall Baptize you with the Holy Ghost and with Fire That these words were literally verified upon the Apostles in Pentecost and afterwards upon all the Baptized in Spiritual effect who besides the Baptism of Water distinctly had the Baptism of the Spirit in Confirmation it will follow that of necessity this must be the meaning and the verification of these words of our B. Saviour to Nicodemus which must mean a double Baptism Transivimus per aquam ignem antequam veniemus in refrigerium we must pass through Water and Fire before we enter into rest that is We must first be Baptized with Water and then with the Holy Ghost who first descended in Fire that is the onely way to enter into Christs Kingdom is by these two Doors of the Tabernacle which God hath pitched and not Man first by Baptism and then by Confirmation First by Water and then by the Spirit The Primitive Church had this notion so fully amongst them that the Author of the Apostolical constitutions attributed to St. Clement who was St. Pauls Schollar affirms That a man is made a perfect Christian meaning Ritually and Sacramentally and by all exterior solemnity by the Water of Baptism and Confirmation of the Bishop and from these words of Christ now alledged derives the use and institution of the Rite of Confirmation The same sense of these words is given to us by St. Cyprian who intending to prove the insufficiency of one without the other sayes tunc enim plenè Sanctificari esse Dei filii possunt si Sacramento utroque nascantur cum Scriptum sit nisi quis natus fuerit ex aquâ Spiritu non potest intrare regnum Dei Then they may be fully Sanctified and become the Sons of God if they be born with both the Sacraments or Rites for it is written Vnless a Man be born of Water and the Spirit he cannot enter into the Kingdom of God The same also is the Commentary of Eusebius Emissenus and St. Austin tells That although some understand these words onely of Baptism and others of the Spirit onely viz. in Confirmation yet others and certainly much better understand utrunque Sacramentum both the mysteries of Confirmation as well as Baptism Amalarius Fortunatus brings this very Text to reprove them that neglect the Episcopal imposition of Hands Concerning them who by negligence lose the Bishops presence and receive not the imposition of his Hands it is to be considered least in justice they be condemned in which they exercize Justice negligently because they ought to make haste to the imposition of Hands because Christ said Vnless a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God And as he said this so also he said Vnless your righteousness exceed the righteousness of the Scribes and Pharisees ye shall not enter into the Kingdom of Heaven To this I fore-see two Objections may be made First That Christ did not institute Confirmation in this place because Confirmation being for the gift of the Holy Ghost who was to come upon none of the Apostles till Jesus was glorified These words seem too early for the consigning an effect that was to be so long after and a Rite that could not be practised till many intermedial events should happen So said the Evangelist The Holy Ghost was come upon none of them because Jesus was not yet glorified intimating that this great effect was to be in after-time and it is not likely that the Ceremony should be ordained before the Effect it self was ordered and provided for that the solemnity should be appointed before provisions were made for the mystery and that the outward which was wholy for the inward should be instituted before the inward and principal had its abode amongst us To this I answer First That it is no unusual thing for Christ gave the Sacrament of his Body before his Body was given the memorial of his death was instituted before his death 2. Confirmation might here as well be instituted as Baptism and by the same reason that the Church from these words concludes the necessity of one she may also infer the designation of the other for the effect of Baptism was at that time no more produced than that of Confirmation Christ had not yet purchased to himself a Church he had not wrought remission of sins to all that believe on him the death of Christ was not yet passed into which death the Christian Church was to be Baptized 3. These words are so an institution of Confirmation as the sixth chap. of St. John is of the blessed Eucharist It was designativa not ordinativa it was in design not in present command here it was preached but not reducible to practice till its proper season 4. It was like the words of Christ to St. Peter When thou art converted confirm thy Brethren Here the command was given but that Confirmation of his Brethren was to be performed in a time relative to a succeeding accident 5. It is certain that long before the event and grace was given Christ did speak of the Spirit of Confirmation that Spirit which was to descend in Pentecost which all they were to receive who should believe on him which whosoever did receive out of his Belly should flow Rivers of Living Waters as is to be read in that place of St. John now quoted 6. This praedesignation of the Holy Spirit of Confirmation was presently followed by some little ante-past and donariola or little givings of the Spirit for our blessed Saviour gave the Holy Ghost three several times First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurely and by intimation and secret virtue then when he sent them to heal the sick and anoint them with Oyl in the Name of the Lord. Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more expresly and signally after the Resurrection when he took his leave of them and said Receive ye the Holy Ghost And this was to give them a power of ministring remission of sins and therefore related to Baptism and the ministeries of Repentance But 3. He gave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more perfectly and this was the Spirit of Confirmation for he was not at all until now 〈◊〉 〈◊〉 〈◊〉 〈◊〉

of what side soever My first argument from Scripture is what I learn from Optatus and S. Cyril Optatus writing against the Donatists hath these words Christ descended into the water not that in him who is God was any thing that could be made cleaner but that the water was to precede the future Vnction for the initiating and ordaining and fulfilling the mysteries of Baptism He was wash'd when he was in the hands of John then followed the order of the mystery and the Father finish'd what the Son did ask and what the Holy Ghost declar'd The Heavens were open'd God the Father anointed him the spiritual Vnction presently descended in the likeness of a Dove and sate upon his head and was spread all over him and he was called the Christ when he was the anointed of the Father To whom also least imposition of hands should seem to be wanting the voice of God was heard from the could saying This is my Son in whom I am well pleased hear ye him That which Optatus sayes is this that upon and in Christs person Baptism Confirmation and Ordination were consecrated and first appointed He was baptized by S. John he was confirm'd by the Holy Spirit and anointed with spiritual Unction in order to that great work of obedience to his Fathers will and he was Consecrated by the voice of God from Heaven In all things Christ is the head and the first fruits and in these things was the Fountain of the Sacraments and spiritual grace and the great exemplar of the Oeconomy of the Church For Christ was nullius poenitentiae debitor Baptism of Repentance was not necessary to him who never sinn'd but so it became him to fulfil all righteousness and to be a pattern to us all But we have need of these things though he had not and in the same way in which Salvation was wrought by him for himself and for us all in the same way he intended we should walk He was baptized because his Father appointed it so we must be baptized because Christ hath appointed it and we have need of it too He was Consecrated to be the great Prophet and the great Priest because no man takes on him this honour but he that was called of God as was Aaron and all they who are to minister in his prophetical office under him must be consecrated and solemnly set apart for that ministration and after his glorious example He was anointed with a spiritual Unction from above after his baptisme for after Jesus was baptized he ascended up from the waters and then the Holy Ghost descended upon him it is true he receiv'd the fulness of the spirit but we receive him by measure but of his fulness we all receive grace for grace that is all that he receiv'd in order to his great work all that in kind one for another grace for grace we are to receive according to our measures and our necessities And as all these he receiv'd by external ministrations so must we God the Father appointed his way and he by his example first hath appointed the same to us that we also may follow him in the regeneration and work out our salvation by the same graces in the like solemnities For if he needed them for himself then we need them much more If he did not need them for himself he needed them for us and for our example that we might follow his steps who by receiving these exteriour solemnities and inward graces became the Author and finisher of our Salvation and the great example of his Church I shall not need to make use of the fancy of the Murcosians and Colabarsians who turning all mysteries into numbers reckoned the numeral letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and made them co-incident to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they intended to say that Christ receiving the Holy Dove after his Baptism became all in all to us the beginning and the perfection of our Salvation here he was confirm'd and receiv'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consummation to his initiation the completion of his baptism and of his headship in the Gospel But that which I shall rather and is what S. Cyril from hence argues When he truly was baptized in the River of Jordan he ascended out of the waters and the Holy Ghost substantially descended upon him like resting upon like And to you also in like manner after ye have ascended from the waters of baptisme the Vnction is given which bears the image or similitude of him by whom Christ was anointed that as Christ after baptism and the coming of the Holy Spirit upon him went forth to battle in the Wilderness and overcame the adversary so ye also after holy baptism and the mystical Vnction or confirmation being vested with the Armour of the holy Spirit are enabled to stand against the opposite powers Here then is the first great ground of our solemne receiving the Holy spirit or the Unction from above after Baptism which we understand and represent by the word Confirmation denoting the principle effect of this Unction spiritual strength Christ who is the head of the Church entred this way upon his duty and work and he who was the first of all the Church the head and great example is the measure of all the rest for we can go to Heaven no way but in that way in which he went before us There are some who from this story would infer the descent of the Holy Ghost after Christs Baptism not to signifie that Confirmation was to be a distinct rite from baptism but a part of it yet such a part as gives fulness and consummation to it S. Hierom Chrysostom Euthymius and Theophylact go not so far but would have us by this to understand that the Holy Ghost is given to them that are baptized But reason and the context are both against it 1. Because the Holy Ghost was not given by Johns baptism that was reserv'd to be one of Christ's glories who also when by his Disciples he baptiz'd many did not give them the Holy Ghost and when he commanded his Apostles to baptize all Nations did not at that time so much as promise the Holy Ghost he was promis'd distinctly and given by another ministration 2. The descent of the Holy Spirit was a distinct ministery from the baptism it was not only after Jesus ascended from the waters of baptism but there was something intervening and by a new office or ministration For there was prayer joyn'd in the ministery So S. Iuke observes while Jesus was praying the Heavens were open'd and the Holy spirit descended for so Jesus was pleas'd to consign the whole office and ritual of Confirmation prayer for invocating the Holy Spirit and giving him by personal application which as the Father did immediately so the Bishops doe by imposition of hands 3. S. Austin observes that the apparition