Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	ass_n	daughter_n	zion_n	22	3	9.1864	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47328	A demonstration of the Messias. Part I in which the truth of the Christian religion is proved, especially against the Jews / by Richard Kidder.	Kidder, Richard, 1633-1703.	1684 (1684)	Wing K402; ESTC R19346	212,427	527

entrance into the world to his going out The meanness of his Birth did not protect him from being persecuted by Herod He was after this a man of sorrows and acquainted with grief and there hath been no sorrow like unto his sorrow He fasted and was tempted he was acquainted with hunger and with thirst with great poverty and contempt He met with false friends and implacabe enemies He was always doing good and recieveing evil And after all at the close of his life he was a most eminent sufferer If there be any suffering in great pains and agonies in being scoffed and derided in being buffeted and scourged in a bloudy sweat or a bitter cup In a crown of Thorns in the Spear and in the Nails He suffered if to be forsaken and betrayed to be unpitied in trouble and to be denied to be flouted and scoffed at be any thing of a suffering He suffered if to die be to suffer and to die upon a Cross among malefactors If the bloud of the Cross if the shame and curse of it if the pain and scandal of it speak any sufferings our Lord did indeed suffer From the sufferings of our Jesus it does appear that he is the Christ I do not mean that the bare sufferings of Jesus are an argument that he is the Christ For sufferings are not a sufficient argument alone And though the Messias were to suffer yet so might and so did Impostors also But as the Messias was to suffer so it was predicted what he should suffer and we shall find that our Jesus did suffer those very things which the Messias was to suffer and all things duely considered we shall find this especially in conjunction with what hath been and is to be said a very good proof that Jesus is the Christ And this I take to be the meaning of our Saviour's words to his Disciples going to Emmaus Ought not Christ to have suffered These things And of his words to the Apostles afterward Thus it is written and Thus it behoved Christ to suffer Luk. 24.26 46. St. Peter tells the Jews that those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled Act. 3.18 Our Saviour himself said Thus it must be Mat. 26.54 56. To the same purpose we find the Disciples saying For of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together for to doe whatsoever thy hand and thy Council determined before to be done Act. 4.27 28. We shall find afterward that Jesus did suffer all that which the Christ was to suffer And some of these sufferings were such as were not likely to have been the portion of Jesus But so it was though Herod and Pontius Pilate though the Jews and the Gentiles had an hand in the sufferings of Jesus they did at the same time though they designed it not fulfill some Prophecies of old and this was so eminently done that we have from hence a very great proof that Jesus is the Christ I shall not look over all the sufferings of Jesus from the time of his birth to the moment of his death I shall begin no sooner than the last week of his life and shall more especially consider those particulars which attended upon his death We have a remarkable Prophecy in the Prophet Zechariah and the words are these Rejoice greatly O Daughter of Zion shout O Daughter of Jerusalem Behold thy King cometh unto thee He is just and having salvation lowly and riding upon an Ass and upon a Colt the foal of an Ass That this place is a prophecy of the Messias no Christian can doubt and the Jew ought not to deny R. Solomon confesses frankly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. It is impossible to interpret it but of King Messiah R. Solom in Zech. 9.9 And as it is very agreeable to the words to expound them of the Messias These words of R. Solomon are translated by Raymundus in his Pugio fidei pag. 656. in to words which contradict the sense of them viz. Non potest hoc exponi de Rege Messia when he affirms that they ought not to be expounded of any other person And that the Jews do understand these words of the Messiah is ●●●ved at large by Bochart de S. S. Animalibus lib. II. c. 17. so it well agrees with the sense of the Ancient Jews too For it was the sense of the Jews that this place was meant of the Messias and we find among the writings which we have of theirs plain intimations of it There is a fabulous relation that the Ass which Abraham sadled Gen. 22. was created on the evening of the Sabbath Pirke R. Eliezer cap. 31. and that Moses rode upon the same Ass when he came into Egypt and farther the Son of David shall ride upon the same they say hence it is said Rejoyce greatly O daughter of Zion c. From this fabulous relation it is evident that this place was understood of the Messias Beresith Rabb in Gen. 49.11 To the same purpose the words are understood by another ancient writer who represents it as the sense of their Rabbins It was upon the tenth day of the first month when our Saviour rode upon an Ass into Jerusalem and fulfilled this Scripture and in the Passeover-week in which he suffered Our Saviour was now ready to be Sacrificed for us and as the Paschal Lamb in Egypt was taken up on the tenth day so did our Lord our Paschal Lamb on that very day present himself in that City where the same week he was sentenced to death For the rest of the words of the Prophecy they do very well agree to our Jesus as it is certain they were meant of the Messias Thy King cometh unto thee he is just and having Salvation lowly Never were there any persons to whom these words could so duely belong as our blessed Saviour He was a King indeed and denies it not before Pontius Pilate though he professed that his Kingdom was not of this world As such a person the Messias was promised of old and it was foretold that he should erect an everlasting Kingdom in the Prophet Daniel The Jews expected a temporal Prince indeed they being themselves a carnal people Our Lord did not appear like an earthly Prince but as one born from Heaven and that would erect an heavenly and spiritual Kingdom in the world A King he was in the best and the highest sense and when he was crucified the main of his accusation written on his Cross was that he was King of the Jews That he was just malice it self cannot deny of our blessed Saviour He was for giving both God and Caesar their due He paid Tribute when it was demanded and would not excuse himself from the publick payment to which he was not yet strictly obliged And