Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	life_n	live_v	4,791	5	5.2156	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59700	Discoveries, or, An exploration and explication of some enigmatical verities hitherto not handled by any author viz., in the written Word of God, in the commentaries of the fathers, in the cabal of the stoicks, many choice inferences and unheard of (yet considerable) nicities [sic] never proposed : also A seraphick rhapsodie on the passion of Jesus Christ our sole redeemer / by S. Sheppard.	Sheppard, S. (Samuel)	1652 (1652)	Wing S3160A; ESTC R29355	30,691	88

to the measure of the Age of Christ Whether in our Resurrection our hair and our nails that have been cut whether those excrementious parts shall not rise with us Then for the time of the Resurrection Whether it shall be in April as Athanasius thinks in his sixth Homily and for the time of the day Whether it shall be early in the morning which we have cause to think because Christ rose at that time or in the middle of the night as St. Hierome thinks because Christ 't is said shall come as a Thief in the night and as St. Ambrose collects from those words viz. In that night two shall be lying in one bed c. Then for the place where we shall be raised whether in the valley of Megiddo where Iehosaphat fell as the Rabbins think or at least in some part of the Holy Land the reason perhaps why Ioseph and the Patriarchs were so solicitous to have their bones carried from Aegypt and other places to be buried there Then whether we shall rise naked or cloathed which we may justly dispute because the seed that springs up is covered with a husk Whether God will not use the help of the Angels in raising us whether they shall gather our bones and dust together as Suarez thinks and we have some ground to beleeve because 't is said in the Parable of the Sower The Angels are the Reapers and they shall separate the wicked from the just Lastly when we rise whether there shall be any distinction of Sexes Male or Female amongst us Scotus thinks there shall not and perhaps that Text may intimate as much where it is said There is no Marrying nor giving in Marriage but we shall be like the Angels of God A SERAPHICK RHAPSODY ON The Incarnation the Progression And the PASSION OF Iesus Christ By SAMUEL SHEPPARD LONDON Printed by B. Alsop MDCLII A SERAPHICK RHAPSODIE On the Passion of Christ CHrist comming to write our acquittance with his bloud knew well that humility would suit best with the head when the body was sick with pride He bowed the Heavens and came down i e the honour of his Godhead was not put off by cloathing it with rags of flesh from his birth to his burial reacheth the humiliation of his manhood never ceasing till his head was thrown under earth his footstool Thus his passion began in the stable where he was no sooner born but the Creed immediately tels us he suffered the bloud of his circumcision was but so many warning drops of this great shower in his passion and whereas others were born to live his onely errand was to die to this end he villified himself being brought up in poverty ranked with the meanest no companion but for Publicans and Sinners never taken notice of by the chiefer sort The Jews grossly expected the Messiah in worldly pomp as if God would be known by his cloaths such is the Sorcery of bewitching Mammon that a gawdy traine would have gone further with them then a miracle but doth any come to Petition in State or to beg in robes humility was the right garb of Christs intendment for none can vault or mount himself without shrinking his joints none can raise another unlesse he stoop to do him courtesie the surest building hath the lowest foundation and Christ our Corner-stone our strong Tower whereby we ascend into heaven must be first deep layed in the bowels of the earth In the eye of man Christ humbled himself but the object of his obedience was God whether active in fulfilling the law or passive in bearing the punishment for the law this latter obedience neither contradicts his equality with the father nor his willingnesse in suffering for his brethren because an equal may be sent by his equal performing the task undertaken by his own consent the Heathen superstitiously thought it ominous when the Oxe was not half a Priest not religiously bowing his neck to the stroke Christ then could be no gratious sacrifice unlesse his bloud was sent out as willingly as it was cruelly drawn Obedience is better then sacrifice but sacrifice with obedience is far better both which were gently united by our Saviour who voted his death presented his person and quietly admitted violence as much without the assailers compulsion as his own command witnesse his injoyning the peace to his followers the Host of Angels shall have no watch-word for they were the taller souldiers because he will not be rescued from surprizing miseries Peter shall not perswade nor the Jews work him out of his peremptory resolution De cruce non vult descendere qui potuit de morte resurgere saith St. Augustine he will not keep himself alive that can rise being dead others as they are not born when they will so neither can they die when they will Voluntary expence of life is but a glorious murther and so the example of Christs death might bring us thither from whence the benefit redeems us but our Saviour having life in his own dominion had power to lay it down power to take it up again no man took it from him he layed it down of himself John 10 18. so that Pilate's arrogance herein was much out who had no authority to condemn but from the person condemned wherefore that perplexed and passionate Pilate reluctancy but an ambush to the Divel reluctancy of his appetite was but an bush to the Divel and to Christs obedience a Trophey for as the one would not scarce have ventured without imitation so the other could not have conquered without opposition The fire of virtue having not matter to scedon will die of idleness passion augments the liberty of the wil whose active courage runs best w th fetters most declares her magnanimity in a stiff contradiction Christ therefore whose Ely took our infirmities was freely troubled both for the greater proof of his manhood and greater victory nay valour was here the cause of fear and all these unwilling motions proceed of very willingness neither can affections being naturall powers be made unlawful by workings but over-masterings and these inferior orbs of the soul may enjoy their proper course so they turn with the swinge of ther prime mover not spurning at the wills decrees Isaack may ask his father where is the Lamb for innocency cannot die without a word and our Saviour may well begin his prayer with an If but the conclusion is absolute the cup shall not passe from him and I likewise will pass to it The soul her self though impenetrable must not scape which being the original womb of Disobedience in us first returns his paenal Obedience in Christ the very Qualm seisure of his Agony was heavier then unto Death whose pangs were known before they were felt known augmented by that accurate apprehension which in the heat of his fit made the soul work more upon the body then the body wrought afterwards upon the soul For how sharp was the

the Ree● dashed against thy head shews thy sufferings to be the doings of thy own Scepter In this variety of torments I find no women save onely one whom the Devil to preserve his old slight of tempting had set on Peter Eve the cause of all had done enough already and such hands were to weak for the Jews hate which required the utmost vigour of bloody souldiers but out Saviour having tyred them also Pilate who thought it mercy to use him thus cruelly presents him in his wofull formalities to move compassion Behold the man alas alas the King is this a Competitioner for a Caesar they like hounds having fastened upon the prey and comming again to full gaze yell out with full cries Crucifie him Crucifie him Since then Iustice is turned to a cry Esay 3. I appeal to you behold the man a man so torn in all his parts that no part can be known by it self but by the property of its torture Behold his head tented with thorns his cheeks macerated with buffets his face chequered with blood and spittle his hand behold with a Reed his back plowed over with stripes O that ye would behold what words hath stounded his ears what swords have passed through his soul shall yet the spear rip up his side shall yet the nail pierce his feet shall this man be crucified Behold him again and then behold your selves how many Jews are in each of you since each of you have procured al these outrages hear the cry of your selves Crucifie him Crucifie him well if he must die if the same Judge having thrice pronounced him innocent must in the same breath condemn Christ and himself his willingnesse is as ready as the necessity is urgent let him become obedient unto Death Phillip 2. 8. But could the Creatot die and be brought himself so near that nothing out of which he breathed all things No Death being onely a Divorce of the natural parts could not separate the Godhead the man onely died the person was but in a sound the commerce and influence of the whole Divinity like the Spirits in a falling Disease did not vanish but retire that astonishing voice My God my God why hast thou for saken me infers no more For how should God and Man be accorded by him who suffered a dis-union of God and Man in himself all this was but a sharp pull of his former Agony where an Augel did then chear him but now he is forsaken of all induring the height of Anguish in the end of Life that we might receive the greater comfort in the point of Death And hereby he gives his enemy the fiercest blow at last while he stretcheth himself and roars over the prey as it became the Lion of the Tribe of Juda. But what had Death to do to punish when Baptism had nothing to wash 〈◊〉 his seeming ☞ contradiction is the main thing of our Salvation For if Death be the wages of sin and sin be not in Christ it remains that our sins put him to death which he discharges as a Surety not as a Debter Adams Disobedience in the easiest Command is recompenced by Christs Obedience in the hardest Injunction for Obedience consisting in the renowning our selves is most eminent in Death There is a Death in Death which makes it more then Death the Jews malice and our Saviours obedience are well met to entertain it both which emulate each other So habituate and obdurate themselves that they forgetting their Splcen may now beleeve they do justice and Christ were he any besides himself might think he died deservedly Could any Tyranny have startled his Obedience the Crosse had done it whose gripes are implyed to be infinite while their Eury is here matched as an even measure with the Patience of God Behold yee that passe by Was ever sorrow like this sarrow Jer. 1. 21. A sorrow that might be felt by looking on felt by that which had no feeling The Earth was moved at his constancy it fell a shaking when his hands were Why the Earth shook at our Saviours Passion fastened it reeled and staggered when it missed his feet whose touch supported it One timely wound at the heart had been a friendly murther But when all the extream parts are beset with distinct killings yet none so kind as to dispatch him when the nail onely tortures not destroying the part but deading the sense making Death live the Crosse it self must needs be the onely Pulpit to expresse Anguish But why all these stations Tardiora sunt remedia quem mala It is easier to spill then to gather to marre then to mend In mans creation and fall God and Divels were quick at work but when it comes to redemption how many premises how many ages of expectance what growth what preparation what lingring execution must joyn to finish the Sacrifice for should our Saviour have made hast in his task it would have filled us with wonder rather then thanks and would have relished more of power then love but great must his love be when he dwels on his pain when he delights in sorrow and huggs it instead of them he loves Whilest his body was thus afflicted the Jews took care that his soul should not be idle who provided a punishment mixed with as much shame as smart for although the Crosse had never been made infamous by the communion of Slaves yet how shamefull it was might be read in his own countenance the seat of shame he enjoyed not here the priviledg of others Death the face was covered with nothing but shame and to its greater confusion it beheld the bodies nakedness the first object of shame not in secret as our first Parents did but before a cloud of insulting scorners such as durst mock him when he was clad in purple it is true our Saviour had no cause of shame in himself yet Innocency may be dipt in a blush as well as guilt not for any conscions ground in its own bosome but a timerous suspition of sinister thoughts in others which made the Sun remember its duty in cloaking him from shame who cloathed it with light seasonably denying his beams in a time unseasonable The Statists of the Synagogue well knew what they ask'd when they they ask'd for a crucifying in death they stroke at his life in the death of the Crosse they aimed at his name they that hated his Doctrine more then his person slew him but to come at his memory in murthering which they might ever raise a continuall slaughter not onely on him but on all those that should follow so vile a master this wooden engine was a stumbling block to the Jew and Gentile to whom it seemed incredible that the author of life should die so base a death again that such a death should be the spring of life it appeared a greater riddle then that the honey should be hived in a carkass but we know how the disgrace of this