Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	church_n	holy_a	interpretation_n	3,747	5	9.5778	5	true

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

Credo Resurrectionem CARNIS A Tractate on the eleventh Article of the Apostles Creed By W. H. Esquire sometimes of Peter-house in Cambridge SPES ADDIDIT ALAS LONDON Printed by E. P. for N. Bourne and are to be sold at his Shop at the South Entrance of the Royall Exchange 1633. Credo Resurrectionem Carnis CHAP. I. Of the Creed in generall WHat Origen said of the inventiō of Hieroglyphicall Learning Origen Hom. 7. in Exod. may not unfitly be applyed to these Breviaries and Epitomes of Holy Writ like the Iewes Manna they fall downe in round and small cakes yet afford good nourishment Like rich Iewels they carry worth in every sparke and in these little maps is contained a world of matter As those decem verba the short Law of the Decalogue is a patterne of all duties to bee done As that Oratio quotidiana authorized by our Saviours lips is the curious Archetype master-peece of all prayer the common place the originall copie the platforme of all requests to bee made So the Apostolicall Creed is a plaine and absolute summe of all holy Faith It is called in English the Creed from the first Word Credo quia omnia credenda according to that of Athanasius whosoever will bee saved before all things it is necessary that he hold the Catholicke faith which faith except every one keepe whole and undefiled without doubt he shall perish everlastingly It is called Apostolicall because it summarily conteines the chiefe and principall points of religion handled and propounded in the doctrine of the Apostles Other confessions are received not as new but as paraphrases and expositions and enlargements for the better clearing of this for as there is but one Faith so but one Creed as the foure Gospels are indeed but one Gospel so the Apostolicall Athanasian and Nicen Creed are but one in substance This of the Apostles hath ever been accounted in the Church most ancient and of greatest authority which although it be not Protocanonicall Scripture yet is it the key of Scriptures medulla Scripturarum the pith of the whole Bible Here have I an hādful of holy flowers which are called from the several beds of that spacious garden of the sacred Scripture here is collected into one faire body the substance and sweetnesse of all those divine mysteries which either lie hidden or scatterd in the volume of holy writ This is that Parvulus Iudex the little Iudge in matters of quarrell about religion for what doctrine soever is contrary to the Analogie of faith in these things ought and must bee rejected If a foole say in his heart there is no God If a Iew deny Christ If an Epicure beleeve not a life everlasting If a Cain deny the remission of sinnes or a Corinthian the Resurrection of the flesh All these crossing the Articles of our Christian faith the Church rejecteth them God condemneth them And they fearefully perish without his mercy to recall them The matter or object of the Creed concerneth 1 God 2 Church First God 1 The Father and our Creation Article 1. 2 The Son our Redemption in the 6. next Art 3 The Holy Ghost Article 8. Secondly it concerneth the Church in the 4. last Articles which is more fully described by her Properties 1 Holy Article 9. 2 Catholicke Article 9. 3 Knit in a Communion Article 9. Prerogatives In the soule remission of sins Art 10. In the body resurrection Art 11. Body soule everlasting life Art 12. These bee the twelve signes in the Zodiake of our faith through which passeth Christ Iesus the Sun of righteousnes O never may the clouds of infidelity darken or eclypse his beames These twelve Articles are so necessary and so lincked together that hee that denyeth one by consequent denyeth all because that of any one so denyed the denyall of the very foundation of our faith is straightly inferred He that with Marcion denyeth the Humanity of Christ may be easily convinced to deny the passion of Christ because the God-head is impassible he that with Ebion denyeth the Deity of Christ may with the like facility bee convinced to deny the Resurrection of Christ because the manhood onely never had beene able to raise it selfe from the dead Rom. 1.4 And hee that denyeth the Resurrection of Christ cannot beleeve his Ascension because the Apostle telleth us Ephes 4.9 that hee which ascended is the same which descended first into the lower parts of the Earth By this manifest inference may we plainely see the connexion of these Articles If yee deny one yee deny all and if yee renounce any one yee cannot be saved But I will not take a large survey in a small plot It s a good rule to be observed by booke-writers which a great master in oratory hath prescribed ut titulum legant to reade the title of their bookes and often to aske themselves what they have begun to handle From this maine sea I will therefore strike into a little channell and having drunke of the brooke in the way and given a tast of the Creed in generall I descend to this particular Article which is rhe subject of our following Treatise CHAP. 2. Each terme in this eleventh Article remarkable from the explication of which is inferred the immortality of the Soule and consequently of the rising againe of the body IN our precedent Chapter we shewed the dependancy of one Article with another and that to deny any one of these principles is the next degree to infidelity Wee may farther illustrate this truth by this Article of the Resurrection Hee that beleeves not this beleeves all other things in vaine for if there bee no Resurrection from death then can he receive no reward of his faith Nay I will take the note a little higher He that beleeves not this beleeves no other Article of his Creed for as our English Postiller hath observed from Erasmus aptly The whole Creed in grosse every parcell thereof argueth a resurrection If there bee a God Almighty then hee is just and if just then another reckning in another world If a Iesus Christ who is our Saviour then must hee dissolve the workes of Satan sinne and death If an Holy Ghost then all his holy Temples which have glorified him here shall bee glorified of him hereafter If a Church which is holy then a Remission of sins a Resurrection of the body a life everlasting Thus doe wee see how this Primarium Evangelii caput this predominant Article presupposeth all the rest how it is Nexus Articulorum omnium the tying knot on which all other links of holy Faith depend By this hand is religion held up by the head This is the anchor of our hope the reference of our faith the certainty of our salvation and the very dore of the Kingdome of heaven From this mine ariseth another treasure it is worth our observation how this Article of the Resurrection is placed betweene the Article of the

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