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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	according_a	answ_n	answer_v	46	3	5.3923	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80790	The doctrine of faith. Or, The prime and principall points which a Christian is to know and believe. Handled in sundry sermons upon texts of scripture selected and chosen for the purpose. Wherein the method of the creed, (commonly called the Apostles Creed) is observed; and the articles thereof are confirmed, explained and applied, for the instructing of the ignorant, and the establishing of all in the truth. / By Christopher Cartwright, Minister of the Word at York.	Cartwright, Christopher, 1602-1658.	1650 (1650)	Wing C687; Thomason E1231_1; ESTC R14778	283,812	488

the power of death but wilt raise me againe from the dead And so consequently the Article of Christs descending into hell whereof these words are the foundation imports no more but that Christ went into the other world was in the state of the dead and under deaths dominion to wit untill his Resurrection This Exposition keeps the propriety of the words and the order of the Creed neither is there any thing that I know of weight against it The Hebrew word Sheol and the Greek Hades which are rendred sometimes hell do signifie the estate of the dead or the power of death Hell and destruction are before the Lord Prov. 15. 11. Jansenius a learned Writer of the Church of Rome upon the place notes that by hell and destruction Per infernum perditionem significatur status mortuorum non solum damnatorum ut nos ferè ex his vocibus auditis concipimus sed in genere status defunctorum Jansen ad loc is signified the state of the dead and not onely of the damned as we usually when we hear these words do conceive but the state of those in generall that are departed out of this life Thus also Genebrard another Romish Author and a skilfull Hebritian on Psal 30. 3. as we reckon Ab inferno id est è statu mortuorum liberasti Geneb ad loc where David sayes O Lord thou hast brought up my soul from Sheol hell our Translators have the grave Genebrard I say interprets it thus From hell that is out of the state of the dead hast thou delivered me And so that Psal 89. 48. What man is he that liveth and shall not see death and shall he deliver his soul from the hand of Sheol of hell So * Viz. That in the Booke of Common-Prayer Infernus significat totum mortuorum statum Gen. ad loc one of our Translations hath it the last Translation hath of the grave that likewise doth Genebrard expound in like manner though first he would draw it to their fained Limbus before-mentioned yet upon second thoughts which use to be wiser he addes Hell doth signifie the whole state of the dead And it is evident that by hell there cannot be meant the hell of the damned for David would not make it a thing impossible for any to escape that hell as he doth make it for any to escape the hell that he speaketh of Therefore by hell he must needs mean either the grave and then the word soul is not taken properly or the state of the state of the dead from which without extraordinary dispensation none is exempted Thus also is the Greek word Hades used 1 Cor. 15. 55. O Hades O hell so our Translators in the Margent render it though the Textuall reading be O grave where is thy victory There is no other hell but the state of the dead and the power of death which is vanquished and destroyed at and by the Resurrection of which the Apostle there speaketh So Rev. 20. 16. Death and hell were cast into the lake of fire that is death and the power of death For the hell of the damned the place of torment cannot there be meant by hell that hell being the lake of fire into which hell there spoken of is cast The meaning of the words is that at the Resurrection there shall be no more death nor any power of death any where but only in that lake of fire the place where the damned are in torment whose condition because of the wretchednesse of it is called death the second death Rev. 20. 6. And thus both Ecclesiasticall and Heathen Authors do use the word Hades making all that are dead and so under the power of death to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in inferno See B. Usher in hell as we English it And thus have some of the ancients expounded Christs descending into hell This is the Law of humane necessity saith Hilary Humanae ista Lex necessitatis ut consepultis corporibus ad inferos animae descendant Quam descensionem Dominus ad consummationem veri hominis non recusavit Hil. in Psal 138. that when the bodies are buried the souls descend into hell he means by hell the state of the dead in generall and the power of death keeping the soul separated from the body which descent the Lord Christ to prove himself true man did not refuse in like manner other of the Ancients S. Peters words also do confirm this Exposition Acts 2. 24. where speaking of Christ he saith Whom God hath raised up having loosed the pains of death because it was not possible that he should be holden by it The word in the Originall signifies to be holden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by force and strong hand to be holden under ones power and dominion And to prove that Christ could not possibly be thus held by death he alledgeth the testimony of the Prophet David who speaking in the Person of Christ said Thou wilt not leave my soul in hell So that by Peters Commentary upon these words of David it appears that Christs not being left in hell signifies nothing els but his not being left under the power of death from which he was freed by his Resurrection of which Peter saith that David did speak in those words Acts 2. 31. And consequently Christs being in hell which is implied in these words of David Thou wilt not leave my soul in hell and expressed in the Creed imports nothing els but his being under the power of death under which he was kept for a while though not long So that of S. Paul Rom. 6. 9. Christ being risen from the dead dieth no more death hath no more dominion over him that also intimates that Christ being dead untill he rose from the dead death had dominion over him not whether he would or no but through his own permission Joh. 10. 18. Ob. But may some say according to this Exposition there is nothing more signified in the Article of Christs descending into hell then in the other that he died Answ I answer Yes there is more signified in the one then in the other For that Christ died imports only that his soul was separated from his bodie but that he descended into hell imports that his soule and bodie continued for a while in the state of separation to wit untill his Resurrection when they were again united one to the other Such difference as there is betwixt B. Usher birth and life here such also is there betwixt death and descending into hell Death performs its work in a moment but hell continues this work to wit the separation of the soule from the body untill the body rising again the soule and it are reunited together Therefore it may seem to be said Rev. 6. 8. that hell followed after death and thus both soul and body are said to be in Sheol or Hades or hell whilest they remaine separated one from

Chapter containes Deinde etiam hoc adjiciendum quod non tam propheta dicendus sit quam Evangelista Ita enim universa Christi ecclesiaeque mysteria ad liquidum prosecutus est ut non putes eum de futuro vaticinari sed de praeteritis historiam texere Hieron prefat in Isaiam in it a most famous prophecie of Christs suffering and humiliation the sacred Pen-man of the holy Ghost Esay writes so clearly and so fully that as Hierome said of him he might seem rather like an Evangelist to record things past then as a Prophet to foretell things to come The Chaldie Paraphrast and the Rabbines of old were convinced that the Prophet here did speak of the Messiah that is of Christ and so some of the later Rabbines also as witnesseth Abrabaneel upon the place though he as divers others of them would pervert and wrest it another way Yea so clear and Jo. Isaacus Defen hebr verit adversus Li●dan convincing is this prophecie contained in this Chapter that John Isaac a learned Iew of late years as himself testifieth was converted from Iudaisme and became a Christian by the very reading of this Chapter It was a part of this Chapter that the Eunuch read as he was riding in his Chariot and he not at first understanding of whom the Prophet spake Philip expounded it unto him and let him know that it was of our Lord and Saviour Christ Iesus Act. 8. 30. 35. The Prophet in the beginning of the Chapter foreshews that few of the Iews would believe that which he did write of Christ Who wil believe our report c. v. 1. For as the Apostle saith Christ crucified was unto the Jews a stumbling block 1 Cor. 1. 23. Therefore they despised and rejected him because he came in an humble despicable manner and not in that pomp and state as they expected So much the Prophet here foreshews For he shall grow up before him as a tender plant and as a root out of a dry ground he hath no forme nor comelinesse and when we shall see him there is no beauty that we should desire him He is despised and rejected of men a man of sorrowes and acquainted with grief c. v. 2. 3. A man of sorrowes that is a man wholly subject to sorrows a man most full of sorrows As a man of understanding Prov. 24. 5. that is a man full of understanding A man of strife Ier. 15. 10. that is a man subject to strife a man with whom every one striveth for the phrase is there taken passively And acquainted with grief In the originall it is word for word and knowing grief or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and known of grief the phrase imports that he was so continually exercised with grief that grief and he were become as it were familiar and were well acquainted one with the other These words as considered with reference to those Chap. 52. 12. where this Section concerning Christ begins as also with reference to what followes in the last Verse of this Chapter afford this observation That Christs sorrow and humiliation Doct. went before his joy and exaltation Ought not Christ to have suffered these things and to enter into his glory Luke 24. 26. First he was to suffer such things and then having suffered them to enter into his glory Now that he ascended what is it but that he descended first c. Eph. 4. 9. His descension was before his ascension He was made perfect through sufferings Heb. 2. 10. It was necessary that if Christ should have any estate of humiliation at all it should be before his estate of exaltation For being once exalted and in glory he could not possibly be subject to any sorrow or suffering The estate of glory is inconsistent with sorrow and suffering Christ being raised from the dead dieth no more death hath no more dominion over him Rom. 6. 9. So had he at first entred into glory before his suffering neither death nor any affliction which seems to make way for death could have laid hold on him Quest But may some say why should Christ be subject to any sorrow at all Answ I answer There was reason for it in divers respects 1. God so determined it was his will and pleasure it should be so It pleased the Lord to bruise him he hath put him to grief Esa 53. 10. It was the cup that his Father gave him to drink Joh. 18. 11. Herod and Pilate with the Gentiles and the Jewes did but what God had before determined to be done Acts 4. 27 28. 2. God not only determined but also signified and made it knowne before-hand that so it should be that Christ should suffer Saying none other things then Moses and the Prophets that is God by them did say should come that Christ should suffer c. Acts 26. 22 23. Those things that God before had shewed by the mouth of his Prophets that Christ should suffer he hath so fulfilled Act. 3. 18. Thus it is written and thus it behoved Christ to suffer c. even therefore because it was so written Luk. 24. 46. Thinkest thou said Christ to Peter who sought to keep him from suffering that I cannot now pray unto my Father and he shall presently give me more then twelve Legions of Angels But how then shall the Scriptures be fulfilled that thus it must be Mat. 26. 53 54. 3. Our case and condition did require that so it should be Christ was to suffer that so we might not suffer I mean not suffer so as otherwise we must have suffered even so as to lie down in sorrow so as to suffer eternall woe and misery Esa 50. 11 God was injured and offended and his Justice would be satisfied we were utterly unable to make satisfaction without lying under everlasting condemnation Therefore that we might not perish it was requisite that Christ should suffer and by suffering satisfie for us Surely he hath borne our griefs and carried our sorrowes He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes are we healed All we like sheep have gone astray and turned every one to his own way and the Lord hath laid upon him the iniquity of us all Esa 53. 4 5 6. God made him to be sin an offering and a sacrifice for sin for us who knew no sin that is was guilty of none that we might be made the righteousnesse of God in him a Cor. 5. 21. Vse 1. If it were thus with the Head then so also it must be with the Members if thus with Christ then so also with Christians For whom he did fore-know he also did predestinate to be conformed to the Image of his Son c. Rom. 8. 29. God hath predestinated us to be conform'd unto Christ viz. first in sorrow and suffering and then in glory and happinesse If so be that we suffer

coming shall so remain and they vvho vvere before dead shall be raised up and together vvith the other shall be judged and in this sense is it said that Christ shall judge both quick and dead not that any shall be dead when they are judged but where as they were dead they shall be raised up and so be judged Thus is that to be understood Revel 20. 12. I saw the dead small and great stand before God viz. to be judged as it there followeth the dead that is those who had been dead And in opposition to these are the quick that is they who are found living when Christ cometh and so remaining alive come to judgement For the Lord himself saith S. Paul shal descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the ayre c. 1 Thes 4. 16. 17. Here the Apostle sheweth that the Elect Electi qui relinquimur non moriemur sed de vitâ corporali transferemur in vitam immortalem Hoc n. clarè significat repetendo qui vivimus simul rapiemur cum illis Hoc consonat verbis Petri Act. 10. Ipse est qui constitutus est à Deo judex vivorum mortuorum Et ideò in symbol cantamus c. Cajetan ad 1 Thes 4. vide etiam Cajetan ad 2 Tim. 4. 1. ad Act. 10. 42. for of them only he here speaketh that remain and are alive at Christs coming shall not die but shall together with those that were dead but then are raised up be conveyed unto Christ and be with him for ever viz. after the judgement which shall passe upon them Austin indeed having alledged these words of the Apostle makes a question whether Aug. de Civ Dei l. 20. c. 20. they whom Christ at his coming shall find alive in that very space whilest they are caught up as the Apostle speaks shall not have their souls separated from their bodies and presently re-united unto them But there is no ground at all for any such conceit and that other parallel place of the Apostle is against it viz. that 1 Cor 15. 51 52. Behold I shew you a mystery we shall not all sleep but we shall all be changed in a moment in a twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible a●d we shal be changed Here the Apostle plainly shewketh that the Elect of which likewise he here speaeth that are alive at Christs coming shall not sleep that is not die but only shall be changed that is as he after explaineth it of mortall shall be made immortall and of corruptible incorruptible Indeed this place to the Corinthians is diversly read and that was it that did mislead Austin he followed another and a contrary reading viz. We shall all rise again or We shall all sleep but we shall not all be changed But these readings are false and the other which we have in our Translations and is found in the Greek is the true reading See Cajetan on 1 Cor. 15. 51. 522. as may appear by divers reasons 1. Otherwise this place to the Corinthians and that other to the Thessalonians should but ill agree and therefore for the reconciling of them Austin was fain to make that strange quaere before mentioned and to imagine that which neither by Scripture nor by reason hath any probability for it 2. If we should read it thus we shall not all be changed then the Apostle should comprehend himself in the number of those that perish for the change there spoken of is a change unto glory and happinesse as appears by the words following and therefore all the Elect have that change only the reprobrate have it not though a change also they shall have but a wofull and miserable change and not that which the Apostle there intendeth 3. That which seemeth to me most convincing is this that except we should read it as we do We shal not all sleep but we shal al be changed that preface which the Apostle useth were impertinent improper Behold I shew you a mystery For what mystery is there in this that all shall sleep and die but not all be changed that is inherit glory eternall life If this had been that which the Apostle was to say he would never have brought it in Verè hoc est magnum mysterium quòd aliqui electorumabsque morte intercedente assequentur omnes immutationes supra scriptur c. Cajetan i● 1 Cor. 15. with such a preamble he would never have spoken of it as a mystery for surely nothing is more obvious to every understanding then that though all shall die yet all shall not enjoy the life to come But this is a mystery indeed except the Apostle had by the spirit of God revealed it we should have been ignorant of it that all shall not die but that some shall be exempted from death and without the intervention of death shal passe from this life to another incomparably better Ob. Some may object that Heb. 9. 27. It is appointed unto men to die once And how then should the Apostle say We shall not all sleep that is die Answ But this objection is easily answered Cajetane speaks briefly but pithily Statutum regulare Cajetane ad Thes 4. 17. est illos autem non mori singulare est That is the Statute or appointment for men to die is regular and ordinary but for those who remain at Christs coming not to die is singular and extraordinary And so necessarily those words It is appointed unto men to die once must be understood of Gods usuall and ordinary dispensation for by once there is meant onely once as appears by the context yet we know that Lazarus and some others who were raised from the dead to this mortall life did die more then once and besides the Scripture shews that Enoch and Eliah were so translated See Calvin on 1 Cor. 15. and taken from the earth as not to die once Some further answer that the change which the Apostle speaks of shall be as a kind of death but being no separation of soul and body it is not properly death I therefore rather acquiesce in the former answer And so also is that to be understood which Austin objecteth That which thou sowest it is not Quomodo quos viventes hic Christus inveniet per immortalitatem in illo vivificabuntur etsi non moriuntur cum videamus propter hoc esse dictum Tu quod seminas c. Aug. de Civ Dei l. 20. c. 20. quickned except it die 1 Cor. 15. 36. The Apostle there also speaks of that which is regular and ordinary and so it is true regularly and ordinarily none are quickned that is inherit eternall

strangling They make no mention of crucifying neither do we find it mentioned any where in the old Testament There indeed we read of hanging but it was not a hanging of any whilest they were alive but only a hanging of them after that they were otherwise put to death to wit for the greater infamy of those who were hanged and for the greater terrour of others Joshua first smote and slew the five Kings of Canaan and then hanged them upon trees untill evening for by the Law Deut. 21 23. none were to hang longer Jos 10. 26. This hanging was quite another thing much different from crucifying For they that were crucified were hanged alive being nailed to a crosse and so did hang untill they were dead It 's said indeed that the Iews slew Christ and hanged him on a tree Act. 5. 30. 10. 39. But that is not so to be understood as if they did first slay him and then hang him on a tree that had not been crucifying neither doth that agree with the sacred history of the Gospell The meaning of those places is that they slew him by hanging him on a tree The particle and in those places is exegeticall or explicative rather then copulative it shews how they flew him to wit so as that they hanged him on a tree Answ Some of the Iewish Rabbines indeed think by this argument to wit that crucifying or putting to death by hanging upon a Crosse was not used among the Iews they think I say to convince the Gospell of falshood but they bewray either their ignorance or malice or both For in the R. Lipman in Nizzaction ut est apud Munster in Mat. Hebr. time of our Saviour and some while before the Iews were under the power and jurisdiction of the Romanes as appears not only by the new Testament Luk. 2. 1. 4 5. 3. 1. and so other places but also by forraign Writers as Josephus a Iew and Tacitus a heathen man Now crucifying was a punishment which was much used among the Romanes and they brought it into use among the Iews when they had dominion over them And those forementioned Authors to wit Josephus and Tacitus do both of them record how Christ was put to death by Pontius Pilate being Governour Ioseph Antiq. l. 18. c. 4. Tacit Annal. l. 15. in Iudea under the Roman Emperour Tiberius and one of them namely Iosephus expressely saith that Pilate caused him to be crucified Christ himself foretelling his death and the manner of it shewed how it should come to passe that he should be crucified to wit that the Iews should deliver him to the Gentiles namely the Romanes and they as their custom was should crucifie him Mat. 20. 18 19. So it was as the Evangelists relate Pilate willing to content the people released Barabbas unto them and delivered Jesus when he had scourged him to be crucified And the souldiers led him away c. And when they had mocked him they took off the purple robe from him and put his own clothes on him and led him out to crucifie him Mar. 15. 15 16 20. S. John also having said that Pilate bade the Iews take Christ and judge him according to their Law and that the Iews answered that it was not lawfull for them to put any man to death he addes That the saying of Jesus might be fulfilled which he spake signifying what death he should die Joh. 18. 31 32. Christ had signified that he should die the death of the Crosse which was fulfilled by the Iewes delivering of Christ unto Pilate who being a Roman condemned him to that kind of death which was in use among the Romans Peter indeed told the Jewes that they had crucified Christ Acts 2. 22 23. 36. 5 30. But that was because it was done thorough their instigation See Luk. 23. 20 21 22 23 24. And Acts 3. 13 14 15. the Jewes are justly charged with it because they were the workers and procurers of it Thus then the objection is sufficiently answered and the first thing propounded is sufficiently cleared to wit that Christ suffered death on the Crosse 2. The next thing to be considered is that this was a great aggravation of Christs suffering The Apostle we see in the Text aggravates his suffering by this that he not only suffered death but even the death of the Crosse This death was more grievous then other kinds of death in divers respects For first it was a more painfull death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Fodcrunt Crucis nomen à cruciatu Lipsius de cruce Acerbissimum inter supplicia censebatur Lips Ibid. He indured the Crosse So it is said of Christ Heb. 12. 2. which intimates that the death of the Crosse was very grievous and hard to be indured It is grievous to indure any death that is violent but especially the death of the Crosse to have the hands and the feet which by reason of the multitude of sinewes are of all parts most sensible of pain pierced thorough with nails yea digged as the word used Psal 22. 16. doth indeed signifie and so to be fastened to a Crosse and to hang for many hours together this must needs be very dolourus and painfull The Latine word for a Crosse comes of a word that signifieth torment of all punishments that of the Crosse was accounted most bitter and most tormenting And in the Scripture-phrase the Crosse is put for all affliction whatsoever If any man will come after me said Christ let him deny himself and take up his Crosse and follow me Mat. 6. 24. And Luke 14. 27. Whosoever doth not bear his Crosse and come after me cannot be my Disciple For one to beare his Crosse is as much as patiently to indure any affliction that shall come upon him 2. The death of the Crosse was a most shamefull death It 's said of Christ that he indured the Crosse despising the shame Heb. 12. 2. Any death that is inflicted as a punishment is ignominious and carries shame along with it but the death of the Crosse especially it was called a slavish punishment because it was at first only inflicted on slaves afterwards it was also inflicted on others yet but seldome and only Servile supplicium Lips de cruce Primùm receptum in servos iisque quodammodo approbrium Ibid. Et si interdum in liberos homines sic animadversum reperio sed raro non nisi ob insigne scelus ut in latrones grassatores transfugas Lips Ibid. on such as were notorious malefafactors as robbers murtherers and renegadoes When Verres being the Romane Governour in Sicilie put some of the Romanes to this kind of death Cicero pleading against him aggravated this as a most great and horrid crime It is hainous thing said he to Facinus est vincire civem Roma●um scelus verberare propè parricidium necare quid dicam in crucem tollere