Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	heaven_n	pharisee_n	scribe_n	2,390	5	10.4944	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 〈◊〉 〈◊〉 〈◊〉 〈◊〉