Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	david_n	king_n	son_n	5,341	5	5.7345	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03426	Credo resurrectionem carnis a tractate on the eleventh article of the Apostles Creed / by W.H. Esquire sometimes of Peter-house in Cambridge.	Hodson, William, fl. 1640.	1633 (1633)	STC 13552.5; ESTC S5090	28,339	192

and for this cause called Sacerdos accedens or superveniens a Priest added to the Priests a mediator of the new Testament consummating the priesthood of the old As there was never Priest before had the love to sacrifice himselfe for the people so never had any the power to revive that sacrifice hee once killed but our high Priest Christ Iesus had love to lay downe his life and power to take it up againe by the first hee shewed himselfe to bee the Sonne of man after the flesh by the second hee was declared mightily to bee the Sonne of God Rom. 1.13 As he could not but dye having taken on him a body of death so hee could not but live againe because that body was Vitae sacrarium the vestry and chappell wherein life was preserved Thirdly as hee was made to be a Prophet like Moses Act. 3.22 a Priest like Melchisedech Psal 110.4 so also a King like David Luke 1.32 God will give him the throne of his Father David and hee shall rule over the house of Israel for ever Hee was a King by birth simul natus simul Caesar so the wisemen testifyed of him Math. 2.2 And hee was a King at his death so Pilate wrote his inscriptiō though in the narrowest limits Iesus of Nazareth King of the Iewes Ioh 19.22 But to expect the Messias for a temporall Prince was the Iewes perpetuall dotage the Apostles transient errour Math. 20.21 Act. 1.6 Lord wilt thou at this time restore the Kingdome to Israel Of temporall royalty hee had so little a share that his chaire of estate was the Crosse his crowne made of thornes his scepter a reede and for a Vivat Rex the people gave him a Crucifige But Qui subijt subegit hee that did undergoe did overcome and as Saint Bernard sweetly Qui agnus extiterat in passione factus est Leo in resurrectione Hee that stood as Lambe at his Passion to take away the sins of the world became a Lyon at his resurrection to spoile all principalities and powers and to make an open shew of them Coloss 2.15 Then did he manifest himselfe a most victorious conqueror over all his enemies then did hee receive the keyes of death and hell then did hee breake the serpents head and made all knees bow to him in heaven earth and under the earth And now being raised from death hee dyeth no more death hath no more power over him for this is his Epithite as the beholder and pen-man of that revelation which hath as many mysteries Apoc. 1.18 as words hath set it downe He that was dead and is alive and liveth for evermore From hence ariseth naturally matter of Confutation Consolation First this doctrine of our Saviours Resurrection is a sufficient condemnation to all Iewes who as we have formerly noted doe still looke for another Christ for why should they not beleeve their owne Prophet They said the Messias should suffer Christ suffered all things so as they were prophesied Who then can be the Messias but hee in whom all the prophecies are fulfilled Secondly It overthroweth the wicked errour of Corinthus who taught that Christ should not rise till the generall Resurrection But as Iob confuted the blasphemous speech of his wife with a Loqueris ut insana mulier so Epiphanius worthily saith of this hereticke Stolidus est stolidorum magister I will not take up the graves of the Chiliasts or Millenaries in their very name may we reade their errors but their grosse superstitions assertions shall for me bee buryed in silēce Thus having melted the drosse from the silver mettall let us see what fruit wee can plucke from these branches Christ saith Saint Paul is become the first fruites of them that slept 1 Cor. 15.20 Hee is the first sheafe of the harvest by from which all the whole crop of the dead Saints receive vertue At the time of our Saviours Resurrection some few eares that were then ripe and hereafter the whole harvest shall bee carried into everlasting barns The Evāgelist speaking of it saith that many bodies of Saints which slept arose All the dead did not rise but many those Saints too the generall Resurrection is reserved to the last day this was a pledge and earnest of it As many rose with him so some before him but all the Resurrectiōs which we read of in former times were wrought in the figure and vertue hereof Lazarus the widdowes Sonne and Iairus daughter came forth of their graves or were recovered to life Mortui sed morituri But Christ was the first that rose Cum victoria Mortis that rose to eternall life never to visit the grave againe This assureth us of our Resurrection Christus e●… typus Christianorum for as the head must rise before the members so the members are sure to follow the head if the head bee above water there is hope for the whole body if the roote hath life the branches shal not long be without the first fruites being restored to life all the rest of the dead are entitled to the same hope for the Resurrection of our Saviour is not only Auspex exēplar but also fidej iussor yea Chirographum nostrae resurrectionis so that he that did rise will raise These two resurrections are inseparable Thus did that great Champion of the Church who as a Father saith Priusquam natus erat Dominus Redemptorem suum vidit à mortuis resurgentem Thus did Iob excellently argue when from Iob 19.25 Scio quod Redemptor hee inferred Scio quòd ego c. I am sure that my Redeemer liveth and I shall rise againe at the last day for eadem catena revincta est Christi Resurrectio nostra Some divines affirme from the assertion of Bonaventure D. Boys postil pag. 868. that the yeere wherein our blessed Saviour arose from the dead should according to the Law have beene the yeere of Iubile which Feast was appointed by the Lord to be celebrated every fiftieth yeere for these causes First Why the Iubile was celebrated every 50. yeere that they might keepe a right Chronology and reckning of times For as the Grecians did compute their times by the number of Olympiades the Romans by their Lustra so the Iewes by their Iubiles Secondly that a true distinction of their Tribes might be preserved because then Lāds returned to their owners in their proper Tribe and servants to their owne families hence was it called Iubile from a word which in the originall signifieth deduxit or produxit because it brought men backe againe to their estate Thirdly hee instituted these Iubiles that they might bee a type to them of their full deliverance by Christ for this cause was it called Buccina reductionis because they blew with Rams-hornes at this feast in remembrance of their deliverance out of Aegypt And surely the Iubiles The spirituall Iubile in old time did mystically shaddow forth that Spirituall

abundantly flowed from the best pen of France Thomas Aquinas by the dead understandeth sinnes which are dead workes as if the Apostle had said why are they baptized for the abolishing of sin whereby death commeth and which beeing removed death shall prevaile no more Others as Claudius Guiliandus understandeth it of Martyrdome for the faith of the resurrectiō because our Saviour speaking of suffering Martyrdome to the ambitious sons of Zebede said can ye be baptized with my baptisme These Expositions are far fetched In this and the like places of Scripture we must even have Oculos ad sensum for the occasion of speaking is the best key to every speech we will therfore weave this web a little closer In the translation and interpretation of these words Expositers vary I will strike the severall flints each of them may afford a sparke to give some light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are translated by some baptized over the dead as though it had beene the manner of some to baptize over the graves of the dead to cherish their hope of resurrection If it might appeare to have beene so by any History this would at once decide all controversies But as a moderne writer descanting upon this Exposition of Luther hath observed none hath made mention of any such thing and if we looke into the Register of Gods owne Record we shall finde that places of much Water were raither chose to baptize in as Iordan and Iohn the Baptist is said to have baptized by Enon besides Salim because there was much water there Ioh. 3.23 And S. Luke reports that the great Eunuch of Ethiopia went into the water came out of the water at his baptisme Act. 8.38 39. Others thinke that the Apostle here seems to allude to the ancient custome of the faithfull Iewes who to strengthen themselves in the hope of the resurrection used to wash the bodies of their dead and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to embalm them before they buried them As though the Apostle would prove there is a resurrection of the body from this custome seeing otherwise this washing should bee in vaine Though this cōstruction bee of some weight yet it is not sufficiently agreeable to the phrase the Apostle here useth Calvin according to the explication of Epiphanius upon the Text interpreteth the Apostles words as though he should reason from the custome of such converts and beginners in Religion as neglecting baptisme over-long yet when their death approached made haste to bee baptized that their bodies might be washed and cleansed against the joyfull day of the Resurrection Though the interpretation bee not lightly to bee passed by yet I cannot rest in it as in that which the Apostle should make his Epicherema ground of his reason and Master Calvin himself worthily condemneth them that should so deferre their baptisme till their going out of this life Francis Iunius rich in languages and subtill in distinguishing hath observed that this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be usually and rightly transtlated Super may neverthelesse according to the use of the same both Greeke and Latin praeposition in Greeke and Latin writers bee taken here for Praeter besides or in signification of Insuper Moreover as noting the cōtinuance of the Sacrament of Baptisme in the Church by a constant course for the comfort of the living still like as it was found to bee of comfortable use to those that were dead so long as they were alive as though the words of the Apostle were to be read thus Else what doe they which are baptized still or moreover and beside those that are already dead because otherwise it might bee inferred that unlesse the dead should rise againe neither have the dead any fruit of Baptisme abiding them to wit in respect of their bodies and so shall bee disappointed of that which they looked for by faith neither have the living any reason at least in respect of the body why it should bee continued amongst them And this may the doubling of the Question by the Apostle import Else what shall they doe that are baptized viz. such as are already dead and againe why are they namely the living being alive yet Baptized Saint Ambrose understands this place of a Sacramentall washing applyed unto some living man in the name and behalfe of his friend dying without Baptisme out of a superstitious conceit that the Sacrament thus conferred to one alive in the name of the deceased might bee available for the other dying unbaptized As if the Apostle did here wound the superstitious Corinthians with their owne quils and prove the Resurrection of the dead from their owne erroneous practice telling them in effect that their usuall but misgrounded and superstitious custome of baptizing the living were in vaine if there were no Resurrection Thus have I briefly set before your eyes what curious threads have beene drawne by expert workmen from this woofe of Scripture Other Truth men herein have laboured and we have entred into their labours I have here I confesse presented a Caena dubia let each man please his own pallat If any shall demand my sentence Etiam culices circumvolent cum apibus I doe herein subscribe to the interpretation given by du Moulin which with submissiō of my Iudgment I take to bee proper and genuine Nor do I obtrude this explicatiō on my Reader as Magisteriall but leave him if this sense satisfy not to his father disquisition The sense of these words saith he must bee taken of the Apostles intent His intent was to prove the Resurrection hitherto hee implyeth Baptisme which in those dayes was celebrated as may appeare in the monuments of Ecclesiasticall History by dipping and as it were diving Magdeburg cant 14. cap. 16. col 234. by plonging the whole body in water in token that wee are in death And the comming forth of the water representeth the Resurrection S. Pauls meaning is that this signe were in vaine if there were no Resurrection and that in vain we are baptized for dead or as dead and to represent unto us that we be in death if there be no hope of the Resurrection And in this sense may wee understand the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee used by the Apostle as the Latin Pro is used in this and the like phrase habere pro derelicto for hee which is baptized should bee baptized for dead i. e. as one in a manner dead even to dye more and more unto sinne but to love more and more to God because baptisme is a token of regeneration the pawne and Image of our Resurrection as Saint Ambrose stiles it Et per regenerationem corpora nostra Resurrectioni gloriae inaugurantur Therfore saith the Apostle are wee buried with Christ in Baptisme Rom. 6.4 i. e. as Ignatius expounds the phrase aright beleeving in his death wee are by baptisme made partakers of his resurrectiō And thus having endeavoured to cleare this obscure