Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	death_n	sin_n	wage_n	4,184	5	11.8525	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47531	Annotations upon some difficult texts in all the books of the New Testament by Sr. Norton Knatchbull ...; Animadversiones in libros Novi Testamenti. English	Knatchbull, Norton, Sir, 1602-1685.; J. L.; Walker, Thomas, 1658 or 9-1716.	1693 (1693)	Wing K672; ESTC R4721	170,612	336

〈◊〉 with Suidas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad misericordiam propensi such as are very prone to mercy And in Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui non rogatus bona sua largitur citra invidiam Who bestows his goods unaskt without grudging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theocritus saith of Menalcas So that Good is a complex word that hath several meanings it signifieth Courteous or kind merciful or liberal and such is a friend in all respects and for such a friend perhaps some would dare to die as some rare examples tell us or perhaps Good may be taken here as personally good to such a man and such a one is properly a friend Let a man be never so just or righteous there 's none will lay down his life for him but for such a one as hath been good to me as my friend hath been perhaps for such a one I shall dare to die and farther reacheth not the love of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No man hath Greater love then this that he lay down his life for his friend Joh. c. 15. v. 13. But God commendeth his love to us in that while we were yet sinners that is enemies Christ died for us This is the love which exceedeth knowledge Eph. c. 3. v. 19. V. 12 13 14. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In most Interpreters you have in this place an Anantopodoton that is a deficiency in the reddition of the sense a sicut without a sic which ought by all means to be avoided if without violence to the Text it possibly may Nor can I assent to those who to prevent the inconvenience of an Anantopodosis would have the 18 and 19 verses answer to the 12. which seems to me too constrainedly forc't I rather approve their judgments who Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a frequent Metathesis ita quoque so also as the Old Latin Interpreter of Chrysostom the Syriack and Arabick read or etiam ita even so by which version there is no wrong either to the construction or the sense but all is whole taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the redditive and not in the copulative sense as it is in the Lords prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut in coelo etiam in terra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Propterea sicut per unum hominem peccatum in mundum introiit per peccatum mors etiam ita mors in omnes homines pertransiit eo quòd omnes peccaverunt Therefore as by one man sin entred into the world and by sin death even so death passeth upon all men for that all have sinned For until the Law that is before the Law sin was in the world That sin was in the world before the Law seems to be the main thing that the Apostle here laboureth to prove that he might meet with the tacite or implied objection of those who probably did deny that all men were sinners and the enemies of God as he had before affirmed v. 8. and therefore did Sophistically argue that Christ died not for all because sin is the transgression of the Law but they which had no Law could not transgress that which they had not for the Law was from Moses Joh. c. 1. v. 17. To meet therefore with their objection he useth this argument As by one man sin entred into the world and by sin death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this very reason Even so is death passed upon all men for that all have sinned none excepted So that it appears most certainly true that from the fall of Adam to the Law given by Moses for he speaks of no other Law throughout the whole Epistle sin was in the world But it is farther objected that sin is not imputed where there is no Law for the Law worketh wrath c. 4. v. 5. To which he gives no other answer but an implicit one the same in effect which he gave before Immo for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive is to be rendred here Regnavit mors ab Adam c. Yea death reigned from Adam to Moses therefore was sin not only in the world before the Law but also imputed before the Law Their dying was an argument not only that they had sinned but that also their sin was imputed for the wages of sin is death and therefore because death hath passed on all men it s necessarily determined that all have sinned and so become obnoxious to the punishment of death even they who had not sinned after the similitude of Adams transgression for death reigned on very Infants who sinned not actually as Adam did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the type of man to come to wit of all mankind For Adam did in his person represent all the Race of men which were to spring from his loyns And in this regard and sense Adam seems to me most fitly to be stiled in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The type of man which is to come I acknowledge all Interpreters elder and later understand Christ to be him that was to come but I see no cogency in the Text to bind my Faith to that interpretation but rather arguments to disswade it For truly if we speak in a proper sense Adam cannot be said to be the type of Christ For a type is the express Image or Figure of the thing it represents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut sigillo cera the type answereth to the antitype as the wax unto the seal It is absolutely necessary that the type of that which is good be good it self and the type of that which is evil must be evil otherwise it cannot be a type It is the sence of Chrysostom in his Comment on the Epistle to the Hebrews c. 9. v. 23. Neither is there any will say that Adam is a true and proper type of Christ but that he is so only per antithesim or analogiam by opposition of contraries or proportion or by some intricate distinction such as is that of Origen's Juxta genus constare similitudinem juxta speciem repugnantiam esse That there is a similitude as to the Genus a repugnancy as to the species Whereas Adam is properly truly and significantly I may add aptly and appositly to this place said to be the type of his off-spring which was to come from his loins and which he did so virtually represent in his person as that by his sin they all became obnoxious to sin and death And from these words thus expounded is formed as strong an argument for Original sin as from any Text of Scripture Neither do I seem to be altogether without witness I have the Aethiopick Version or Paraphrase for me The words whereof in Latin are these Veruntamen dominata est mors propterea ab Adamo usque ad Mosem tam in

act unless the inward thing be applied by Faith to wit the remission or doing away of sin Affirmatively and positively that it is the stipulation or promise of a good conscience toward God by the virtue of the Resurrection of Jesus Christ And I conceive this sense concerning Baptism to be most consonant and agreeable to the Judgment of the Fathers who if they notwithstanding did apply Baptism to that other notion of washing they did it accidently and by the by because of the Allegorical allusion of the element of water to the bloud of Christ which is said to cleanse us from our sins 1 Joh. c. 1. v. 7. But more surely there is in this word of Baptism according to Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deeper mystery then that of washing a mystery known and common to the very Heathen as their frequent lustrations do sufficiently witness But as concerning the Resurrection of the body it was a thing to them unknown and incredible if not altogether imperceptible nay some of the Jews themselves did not believe it It was the speech of one of their great Philosophers Seneca by name Hora illa decretoria non est animo suprema sed corpori The determinate hour of death is not the last to the soul but to the body It was no small matter to reach the immortality of the Soul the top of their knowledge but of the Resurrection of the body Philosophers scarce ever dreamed of Mornaeus tells us of Zoroastres who is of some reported to have held this opinion Quod animae immortales sunt quod corporum Resurrectio universalis futura That Souls are immortal and that there shall be a universal Resurrection of bodies But this but à plerisque profertur many say so but no certainty thereof And Lactantius tells us of Chrysippus who had an imperfect notion of it the summ whereof was this That after death within some period of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should be restored into the same form wherein we now are But who knows whether he meant the same Numerical body or whether by this same form he mean not the Soul as the rest of the Philosophers did or whether he meant not rather the Pythagorean Metempsychosis But this I say was a greater mystery then that Allegorical washing of the Soul by which it s said to be cleansed by the bloud of Christ The notion of Resurrection was far higher the very life and mystery of Christian Religion as Zonaras calls it It is indeed the stupendious mystery of mysteries wherein to believe consists the foundation of eternal happiness That Christ the Mediatour should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man to be declared man in that he died and to be declared God in that he rose again from the dead Rom. c. 1. v. 4. This I say again was a mystery beyond all Philosophical Speculation and therefore there was need of some significant type or figure which might make so impenetrable a notion familiar and perceptable to the sense of man to which purpose nothing seemed more fit and easie in the wisdom of God then the burying of our bodies in water by Baptism from whence they receive an immediate Resurrection So that in conclusion we may positively affirm that Baptism is properly and solely a type of the Resurrection And to this truth do give their suffrage The Apostles Fathers Schoolmen allmost all Interpreters Ancient and Modern and even our English Church it self its Judgment being manifest in the Rubrick of the Common Prayer which injoyns the dipping of Infants in Baptism allowing only in some cases the liberty of sprinkling or perfusion The thing of it self is so manifest that there is no need of Testimonies to confirm it but because there be not few who teach otherwise led thereunto by example and vulgar errour it will not be amiss if but to free my self from the imputation of too much confidence out of innumerable Testimonies to cite some few And we first begin from the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Know ye not that so many as were Baptised into Jesus Christ were Baptised into his death Therefore we are buried with him by Baptism into death that like as Christ was raised from the dead by the Father of Glory even so we also should walk in newness of life c. Rom. c. 6. v. 3 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Being buried with him in Baptism wherein you are also risen with him through Faith of the working of God who hath raised him from the dead Col. c. 2. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Else what shall they do who are Baptised for dead bodies if the dead rise not 1 Cor. c. 15. v. 29. As much as if he had said In vain doth the Church use the sign of Baptism if there be no Resurrection You have it abundantly proved also in the Primitive and later Writers For example That believing on his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By his Baptism ye may be made partakers of his Resurrection Ignat. Ep. ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism was given to set forth the death of the Lord Ep. ad Philadel in the name of Ignatius The death of Christ Const Apost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Baptism we perform the signs of his Passion and Resurrection Just Mar. We know one saving Baptism since there is but one death for the world and one Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Baptism is the type c. Basil Mag. Hear what St Paul saith They were all Baptised in the cloud and in the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calleth their passage through the sea Baptism for it was an escape from death c. Basil Seleuc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we go about to Baptize we bid to say I believe in the Resurrection of the dead and in this Faith are we Baptized Chrysost Baptismus Resurrectionis pignus imago Baptism is a pledge and figure of the Resurrection Ambr. Baptismus arrhabo Resurrectionis Baptism is an earnest of the Resurrection Lactant. Aquarum elemento sepelimur We are buried in the element of water Anselm Mersio mortis sepulturae formam gerit Immersion bears the form of death and burial Bernard Laudabilius tutius communius c. Baptism is performed more laudably more safely and more commonly by dipping for by dipping the figure of Christ his burial is represented Tho. Aquin. Ipsum Baptizandi verbum mergere significat c. The word Baptism doth signifie dipping under the water and it is evident the Ancient Church used the Ceremony of dipping Calv. Baptismus Graeca vox est c. Baptism is a Greek word and signifies properly immersion into the water and this signification doth properly agree with our Baptism and hath Analogy to the thing signified for by Baptism we are buried together and as it were drowned with Christ being dead to sin