Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	grave_n	sin_n	sting_n	4,163	5	11.3993	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85735	A demonstration of the resurrection of our Lord and Saviour Jesus Christ; and therein of the Christian religion. Very usefull for the further satisfaction and confirmation of all good Christians; as likewise for the confutation and conviction of those that have a Jewish or atheisticall spirit in them. / Written by Richard Garbutt, Bachelour in Divinity, sometimes fellow of Sydney Colledge in Cambridge, and afterwards preacher of the Gospel at Leeds in Yorshire [sic].	Garbutt, Richard.; Jackson, Nathaniel, d. 1662.; Cartwright, Christopher, 1602-1658.	1656 (1656)	Wing G207; Thomason E1693_1; ESTC R202150	67,066	193

argument is this that the Jews saw they must either deny the Resurrection or necessarily grant that he was the Messias and therefore they tooke the best way they could for hindering any supposedness of it confessing that if the Resurrection was once probably blazed abroad the last errour would be worse then the first Matt. 27.64 and 42. Come downe now from the crosse and wee will believe said the chiefe Priests and elders Come up from the dead and wee will believe they could not but have confessed this to have been an argument much stronger and therefore Christ was the right Messias Vse 5 Fifthly If Christ be risen from the dead then he will undoubtedly also come to judgment for why rose he from the dead but to receive all power in heaven and in earth Matt. 28.18 and to have every knee bow unto him Phil. 2.10 And why received he this power but to execute it and make every knee bow unto him and where as yet appears this execution when there are so many stiffe-knees yet that will not bow unto him I meane disobedient ones that will not obey him and therefore certainly he will come one day to judgment when he shall make all them that will not bend now breake that will not bow now under his mercy bow then under his justice that will not now kisse the top of his golden Scepter reached out in grace and loving kindness be crushed by that Scepter-bruising them in displeasure see the connexion which Scripture usually makes usually joyning or subjoyning judgment to the mention of the Resurrection him hath God raised up the third day Act. 10.40.42 c. and what then and commanded us to preach unto the people c. so Act. 17.30.31 but now he commandeth all men every where to repent because he hath appointed a day in which he will judge the world by him whom he hath raised from the dead so 1 Thes 1.10 and to wait for his Son from Heaven and why what assurance for it why the assurance of his Resurrection whom he hath raised from the dead there is the assurance If therefore Christ be risen from the dead he will certainly also come to judgment he will not suffer the world alwayes to run so upon wheels to be so disorderly and full of confusion man rebelling against his maker the godly trampled under foot by the wicked servants riding on horseback and Princes going a foot the tayl standing where the head should be c. he will not alwayes suffer this confusion but those times of the restitution of all things shall come Act. 3.21 when every thing shall be restored to its own place when all gimmels shall be right when all disorder and confusion shall flee away when all things that offend shall be taken out of his Kingdome Vse 6 Sixthly If Christ be risen from the dead then sin is conquered for the sting of death is sin so long therefore as death had this deadly sting in it death could not have been conquered by any son of Adam every son of Adam being obnoxious to death by vertue of morte morieris thou shalt die the death though he had no sin in him actuall or originall but onely the imputation of Adams disobedience that Christ therefore a son of Adam rose victoriously from the dead victoriously never to returne thither again Act. 13.34 or death to have no more dominion over him Rom. 6.9 for otherwise Lazarus and others were raised from the dead but it was to returne thither again it must needs be that sin was conquered by him See the Scripture making this use of Christs Resurrection the foil and conquest of sin Act. 13.38 so Paul after he had urged and proved Christs Resurrection what infers he thereupon Bee it known unto you therefore that through this man is preached unto you forgiveness of sins so he was delivered for our sins and was raised again for our Justification Rom. 4.25 our Justification from sin is especially given to his Resurrection because by his Resurrection he did Demonstrate and make it plaine that sin was conquered his death would have done us no good if it had been possible that he could have beene holden by the power of death so Who is he that condemneth Rom. 8.34 it is Christ that dyed yea rather that is risen again what is the reason of this correction of this yea rather c was not Christs dying enough to free us from any condemning by sin yes but it was because it was the death of him that had power also to rise again c. and therefore the redemption of us from our sin appeared especiall in his powerfull Resurrection So in the present Chapter If Christ be not risen 1 Cor. 15.17 then are we yet in our sins implying that his Resurrection is the conquest of sin we have therefore what to answer all the infernall powers of Hell challenging us of sin even to answer them with the Apostle Who is he that condemneth it is Christ that dyed yea rather that is risen again c. Vse 7 Seventhly If Christ be risen from the dead then Piety and Religion comfort your selves that hope is in a strong redeemer and one that can deliver you out of the hand of all your enemies he that was too hard for death will be too hard for any of your enemies he hath slaine the great Goliah and is he not able then to put any weaker Philistim to flight for you he hath broken the barres of death and is he not able to breake the barres and gates of all the other enemies be comforted therefore against all feare and terrour Not a haire of your heads can perish without his providence and if it be his providence it is no great matter though yee lose your heads too they that can take your heads from off your shoulders cannot take your crownes from of your heads they may tumble your bodies into the grave they cannot seale the graves mouth upon them Well said St. Paul in comfort against all his enemies and all his afflictions 2 Timo. 1.10 and 12. I know whom I have trusted sc him that being risen from the dead hath abolished death and I am perswaded that he is able to keepe that which I have committed unto him against that day If Christ therefore be risen yee know whom yee trust even him that being raised from the dead hath abolished death and is able to keepe that which you commit unto him against that day Vse 8 Eighthly If Christ be risen from the dead then profaneness and irreligion beware your selves your disobedience is against as strong a revenger and one that is of as great power to confound his foes as to save his servants Their terrified hearts knew this Act. 2.36.37 who no sooner by St. Peters Sermon were they perswaded of the Resurrection and that God had made that same Jesus whom they

tormenting anxious feares for our owne deaths as being assured that Christ is not onely risen from the dead but risen as the first fruits to ensure the glorious Resurrection of all those that belong to him This use of thankfulness for so great a blessing the Apostle makes Blessed be the God and Father of our Lord Jesus Christ 1 Pet. 1.3 which hath begotten us againe to a lively hope by the Resurrection of Jesus from the dead And here St. Paul in the present Chapter O death where is thy sting O grave where is thy victory Thanks be to God which giveth us the victory through our Lord Jesus Christ And indeed he that considers what death is backed with sin and the unalterable Law of God can easily be moved to thankfulness for victory over it through our Lord Jesus Christ and his death and Resurrection Seventhly if Christ be risen as the first fruits c. then let these bodies of ours be sacred and holy to him here which we looke should be glorious and happy in him hereafter in him as glorified members of him a more glorious head he will never make him a glorious member that is not first a holy member never deliver him from the bondage of death that does not seeke first to be delivered of sin never deliver him from the corruption of the grave that does not seeke first to be delivered from the corruption of lust If it were possible that any member of Christ in Heaven should either be a sinfull member or a poor contemptible member sooner should it be a poor contemptible member then a sinfull member our Saviour sometimes here upon earth had a vile contemptible body but never a sinfull body looke we therefore that these bodyes of ours should be happy and glorious in him hereafter let them be sacred and holy to him here Think with thy selfe when gluttony and drunkenness dishonours thy body is this drunken body fit to be a member of Christs glorious body when filthyness and uncleanness defiles thy body is this filthy body fit to be a member c thinke with thy selfe when violence bribery injustice cozenage and trading Legerdemanie cleaves to thy hand is this hand fit to be a member of Christs glorious body c when pride envy avarice adultery sits in thy eye is this eye fit to be a member of Christs glorious body c when profane and cursed speaking horrible swearing slandering backbiting c. furres thy tongue is this filthy furred tongue fit to be a member of Christs glorious body c How does the Apostle reason against the abusing of the body by the sinne of fornication 1 Cor. 6.13 Now the body is not for fornication but for the Lord and is it fit that that body that is the Lords body looks to be raised up a glorious member of him already a glorious head is it fit that body should be for filthyness and fornication If we will needs so dishonour our selves as to make our bodyes the members of harlots let us know that Christ will not so dishonour himselfe as to make the members of harlots his own members If therefore Christ be risen as the first fruits c. he will not have like Nebuchadnezzars image the head to be of gold and any of the members though the very feet the lowest to be of base clay and dirt Eighthly If Christ be risen as the first fruit then let us be bold to venture these bodies of ours be it unto the death in behalfe of him and his glory who dyed for us and rose againe to ensure the glorious Resurrection of these bodies our bodies are not so sure our owne now that we have them and are clothed with them as when they are off at his bidding he does but lay them up in a sure wardrobe to restore us them again far better then we doft them off so much deceived were those heathenish persecutours that burning the Christians gathered up the ashes of their bodies and threw them into the river Rhone to be carried away who knowes whither that they might make the Christians without all hopes of the Resurrection but little knew they that they had a head in Heaven that as those bones by prophecying came together bone to his bone so by but speaking unto them could make all those ashes come together were they never so scattered with the four winds Euseb 5. see how this the ensurement of our glorious Resurrections in and by Christ is made a speciall ground and motive in Scripture for our sufferings 2 Cor. 4.14 Act. 20.20 1 Cor. 15.32 Gal. 6.12 so we believe and therefore speake speake without concealment of any part of the truth of the Gospel though thereby we procure our selves great persecution at the hands of the Jews and what is the ground of his boldness Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus so 1 Tim. 6.13 Exhorting Timothy to constancy in the Gospel whatsoever befell upon it 2 Tim. 2.8 upon what ground does he it sc this Remember that Jesus Christ of the seed of David was raised from the dead Rev. 2.8 c. so the Lord exhorting the Church of Smyrna to endure tribulation for his names sake upon what ground does he it sc this these things saith the First and the Last which was dead and is alive c. And so though you dye in his cause feare not he will make you alive againe if therefore Christ be risen as c. Ninthly If Christ be risen as the first fruits let us while we are in these bodies of ours be constant and abundant in all good works knowing that our labour none of it all shall be lost but a day shal come when if we could be sorry for any thing it should be especially for this that we have slugged it so much in the work of godliness Let not thine heart envy sinners Prov. 23.17 18. for surely there is an end even that end 1 Cor. 15.24 and thine expectation shall not be cut off And have hope towards God Act. 24.15 16. that there shall be a Resurrection c. and herein do I exercise my selfe to have a conscience alwayes void of offence both towards God and man And here in this Chapter after the Apostle hath sufficiently proved Christs Resurrection and also our glorious Resurrection in him This is the very use he makes of it in the last verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore my beloved be ye stedfast setled grounded confirm'd in the infallible faith of Christs and your Resurrections and unmoveable not onely setled but unmoveably setled that nothing be able to shake you from that stedfastness not the violence of Tyrants persecuting you not the subtilty of Philosophers seeking to circumvent you and if you continue thus stedfast and unmoveable in this your faith what will then follow but that you should abound not be spare and scanty but abound and that not when you are ready to lay downe these bodies of yours onely but alwayes Abounding alwayes in the work of the Lord. FINIS

factum est nescierunt in Ps 55. Stulta insania si vigilabas quare permisisti si dormiebas unde scisti in Ps 36. and so lyars are not to be believed or it was true and then how could they tell what hapned foolish madnes if thou wast awake why didst thou suffer it if thou wast asleep how didst thou know it Secondly it is more then too incredible they would do it would they that being Jews knew well what God and Religion meant have dared to have father'd such a grosse forgery on God it is the argument one of them which our Apostle here instanceth in If Christ be not risen then are we found false witnesses of God which some might thinke irreligious and profane wretches that they are to be no such great argument yet weigh it well in these persons the Apostles and a forcinger argument cannot be brought for how canst thou imagine that the Apostles who being no such fooles as appears well enough by putting the wise Jews so to it to call councell upon councell against them would of themselves without Divine warrant have attempted so foolish a thing as the preaching of obedience up and down the world to a crucified man no otherwise risen from the dead then by stealing his body out of the grave what hope could ever they have of any successe No hope from him whom they preached whose own consciences told them he was yet in the power of death no hope from God whom they so foully belyed no hope from any thing in themselves not from eloquence and excellency of speech to perswade they were but rude and illiterate men not from wealth and riches to corrupt shoos on their feet and a staff in their hand was most of that they had not from authority and greatnes to awe and prejudice they were but contemptible fishermen the like not from number and multitude to overrun and subdue they were but eleven silly sneaks that had all run away when their Master was apprehended no hope therefore from any thing in themselves no hope further from any docibleness and inclinabliness of the parties to be perswaded not any inclineableness of the Jew Not him but Barrabas and Crucify him Crucify him was the loud and joynt cry of the Jew the Jew was hardned therefore against any such Doctrine it had been as easie for these fisher men the Apostles to have spoken to the fishes of the Sea to have made them follow them on the dry land as to have spoken to the people of the Jews to have made them follow them in the Doctrine and beliefe of Christs Resurrection upon their own bare word they that cared not for all Christs miracles when he was alive but Crucified him were they likely to have believed the bare assertions of fishermen for his Resurrection Not any inclinableness again in the Gentile Act. 17.32 it was that they mocked at when they heard of the Resurrection it was that that Paul was glad to qualify with this argument of insinuation in the beginning when he was to speake of it to the Gentile Act. 26.8 Why should it be thought a thing incredible with you that God should raise the dead be it a thing never so hard why should it be thought above Gods ability to do It was that also that when Paul was in the earnestness of his speech about the assertion of it Act. 26.24 made Festus break out with a loud voice and say Paul thou art beside thy selfe was the Gentile therefore likely to be inclinable to this Doctrine especially Christs suffering being publick and all seeing it and his Resurrection being private and underhand and but a few supposed witnesses of it and those few opposed almost by all that nation the nation of the Jews that if there had been any such thing should have brought the knowledge thereof unto the Gentiles would they therefore that were no stark fooles have gone about a thing of so great folly wherein they had no hope of successe from him that they preached as not risen no hope from God as belyed by them no hope from any thing in themselves as being without eloquence without riches without authority without multitude no hope from any inclinableness in the parties to be perswaded Jew or Gentile as being utter enemies the one to the mention of the name of Jesus of Nazereth the other to the mention of the Resurrection Either therefore they were very Idiots and stark fooles and why then were the wisest Jews so put to it by them to lay heads together and to assemble councel after councel or else they were wise enough and why then should any thinke they would attempt such a foolish thing without good ground and reason But suppose they had been so overseene as not to have considered these things at first yet would they not when the storme once begun to fall on them and the world rise up in armes against them seeing the impossibility every way of making their Legend their lying Legend take would they not then have desisted would not fair nor foul means have made one of them at least at last have bewrayed the whole busines but that all their life long in spite of what the world could do they should continue every one of them in most constant asseveration of the Resurrection certainly had they been nothing but deceivers it is not imaginable that the world could have a pack of such except they had been very incarnate Devils but their writings and much more their lives shewed them to have been rather incarnate Angels Again if they would have done this they should either have taken our Saviour for an impostor deceiving them of his promise that he promised them he would rise again the third day and so they should rather have hated him as an Impostor then preached him as Saviour or else should have taken him as the true Saviour indeed though yet deteined in the grave and so they would never have gone about to have preached him that was Truth by meere lyes and falshood they could not thinke that the true Saviour would thinke well of false Apostles and therefore it is too incredible they could it is more then too too incredible they would preach the Resurrection as Meere Deceivers Secondly Not as deceived with any fantasme or apparition Diabolicall For first They were sure the body was not in the sepulchre their own sense and the sense of all the Jews viewing the empty sepulchre confirmed them of that Secondly They were sure none had privately stollen the body away and laid it elsewhere because of the Watch that kept the sepulchre and because of the grave-cloaths left behind and the napkin that was upon his head wrapt up alone none would have carried away a dead Ghastly body and that so full of wounds and gored blood and Ghastly visaged for the Napkin of his head also was taken off none would have carried away a dead body in such

Matt. 22.30 In the Resurrection they neither marry not are given in marriage but are as the Argels in Heaven not a Resurrection to a state of immortality but onely to the state of their former naturall life subject to death again But as for our Saviours Resurrection he rose so as now no more to returne to corruption Act. 13.37 and death now to have no more dominion over him Rom. 6.9 and as himselfe saith Rev. 1.18 now to be alive for evermore I am he that liveth and was dead and behold I am alive for evermore Ans 2 Secondly For those Matt. 27. either they rose not till after Christs Resurrection as most thinke so that the graves indeed opened at his death but the dead bodies arose not till after Christs Resurrection And the graves were opened c. sc those there abouts in Mount-Calvary or else if they rose before his Resurrection then they rose either upon dispensation onely for a time to lay down their bodies again or if to retaine their bodies for ever as glorious bodies then Christs Resurrection was in order of nature though not of time before theirs because through the power and vertue of his Resurrection they were raised seeing as he is said in the Councell and foreknowledge of God to be a Lambe slaine from the foundation of the world and therefore nothing hinders but that Christ was the first fruits because all that rose before Christ either rose onely to a naturall life or if not yet onely upon dispensation for a time to lay down their bodies again or if to retaine their bodies for ever yet by the power and vertue of Christs Resurrection preconceived in Gods counsell as the fountaine and cause of their life and Resurrection And so wee may see Act. 26.23 how Christ was to be the first that should rise from the dead and here the first fruits of them that slept and the first borne from the dead Col. 1.18 because he rose onely by his own power I have power to lay it down c. and because never to return to corruption again Qu. 2 A second question is about the wicked whether and how they are to be raised seeing Christ cannot be said to be their first fruits whether and how therefore are they to be raised whose Resurrections are not hallowed and consecrate in Christ 1 Cor. 15.22 in whom are all to be made alive Ans 1 First That they shall rise there is no question John 5.28 29. The houre is coming in the which all that are in the graves shall heare his voice and shall come forth c. Act. 24.15 and have hope towards God which they themselves also allow that there shall be a Resurrection of the dead both of the just and of the unjust Ans 2 Now secondly How they shall be raised whether in and by Christs Resurrection or no For this we are to know that Christ by his Resurrection was made Lord and onely Potentate of every creature Act. 2.36 and therefore received power over quick and dead Phil. 2.11 that he might be able to bring again from the dead all the wicked and disobedient as their judge to punish them and all his own as their Saviour to glorify them Wherefore by Christs Resurrection both the wicked and the godly shall be raised but the wicked as the members of Satan onely to be damned the godly as members of his own body to be saved The wicked by a power upon them onely from without the godly by a power upon them from within inhaerent in them as his own members as the head by an inward influence quickens the body whereas the wicked shall be quickned by an outward influence onely upon them as the sun by an outward influence upon putrified slimy matter animates and quickens frogs and toads and therefore those that he quickens by that inward influence he shall make glorious like himselfe whereas those that he quickens by an outward influence only shal not participate of his glory like as those creatures which the sun quickens though the sun be a glorious body yet they are not so but filthy abominable wretched creatures frogs toads c. Well then for the cause of our Resurrections consider first a morall judiciall cause sc the justice of God requiring that we should all receive in our bodies according to that which we have done in our bodies and therefore that we should be raised again And secondly a physical effecting cause sc the Lordly soveraigne power of Christ risen from the dead effecting the Resurrection of the wicked as their judge to make them comformable in torments to the Divell their head and effecting the Resurrection of the godly as their Saviour to make them comformable in glory to himselfe their head and of these he is onely said to be the first fruits because he shall onely hallow and dedicate these unto God in a glorious Resurrection like unto his owne bringing the whole harvest of them without losing one eare into the same barne and Heavenly repository whereunto he the first fruits is already come And therefore where it is said here that all shal be made alive in Christ it is meant onely of his own members that by an inward quickning influence upon them from him their head shall be revived to the same glorious kind of life with himselfe Matt. 25.46 Rom. 6.23 and 8.13 which indeed is onely in Scripture phrase the proper life and the other but an eternall living death And that these are onely meant the next verse showes where these all that are to be made alive in Christ are called Christs but for the wicked they are none of his he owns them not they are the limbs of the Divell and none of his members Vse First If Christ be risen as the first fruits to ensure the glorious Resurrection of his then let this admonish every one of us as we desire to be made partakers of this glorious Resurrection so to endeavour to belong unto these first fruits sc to Christ the first fruits doe not blesse the tares and cockell and darnell and all filthy weeds that grow among the Corne but onely the good Corne If we would be blessed therefore in Christ the first fruits let us not be tares c. in Gods field the Church but let us be good Corne otherwise the parable will read us our destinies Gather together the tares and bind them in bundles to burne them in bundles to burne them there is the destiny of the tares Matt. 13.30 But gather the wheat into my barne the wheat is blessed in the first fruits but the tares their lot is to be burned they are nothing belonging to the first fruits to be blessed and ensured in them no man when he offered God his first fruits desired a blessing upon the tares and weeds that grew in his field but upon the good Corne as therefore wee desire to have