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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	write_v	year_n	young_a	317	4	6.1482	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02484	An apologie of the povver and prouidence of God in the gouernment of the world. Or An examination and censure of the common errour touching natures perpetuall and vniuersall decay diuided into foure bookes: whereof the first treates of this pretended decay in generall, together with some preparatiues thereunto. The second of the pretended decay of the heauens and elements, together with that of the elementary bodies, man only excepted. The third of the pretended decay of mankinde in regard of age and duration, of strength and stature, of arts and wits. The fourth of this pretended decay in matter of manners, together with a large proofe of the future consummation of the world from the testimony of the gentiles, and the vses which we are to draw from the consideration thereof. By G.H. D.D.	Hakewill, George, 1578-1649.	1627 (1627)	STC 12611; ESTC S120599	534,451	516

thousand yeares agoe when the world was now well replenished and the most necessary sciences depending vpon observation and experience in a manner perfected the length of mans age is nothing abated as cleerely it appeares by that most famous and euident testimony of his the time of our life saith hee is three score yeares and tenne and though men bee so strong that they come to foure score yeares yet is their strength then but labour and sorrow so soone passeth it away and wee are gone And that these are indeede the words of Moses appeares by the very Title of the Psalme prefixed to it A Psalme of Moses the man of God For though S. Augustine seeme to make some doubt of it because hee findes it not recorded in his history And Aben Ezra a Iewish Rabbin thinke the Authour to haue beene one of Davids singers so named yet S. Hierome doubts not constantly to auerre it to be that same Moses who was the penman of holy writ and the Captaine of the Hebrewes that we might not call it into question the Holy Ghost seemes purposely to haue annexed that Epithete The man of God that is not only a godly religious and excellent man but a man endued with a propheticall spirit and so is it taken 1 Sam. 2. 27. 1. Kings 13. 1. In which regard Moses himselfe giues himselfe this same Title Deuter 33. 1. This is the blessing wherewith Moses the man of God blessed the children of Israel before his death And for S. Augustines objection hee would leaue very few Psalmes to David himselfe were his argument of any force Yet some Expositours there are who referre it to that story of the Israelites written in the 32 of Exodus Others in the 14 of Numbers which I the rather am induced to beleeue for that of all those six hundred thousand Israelites which vnder the conduct of Moses came out of Aegypt onely two Caleb and Iosua entred into the land of promise all the rest men women children young old leauing their carkases in the Wildernes within the space of forty yeares True indeede it is that both Moses himselfe and his brother Aaron outliued the number of yeares set downe in that Psalme yet saith judicious Calvin de communi ratione loquitur hee speakes of the ordinary course how it commonly fared with men in that respect even in those times And thus doe I take Herodotus to be vnderstood jumping in the same number with Moses spatium vivendi longissimum propositum esse octoginta annos that the vtmost space of mans life is foure score yeares Though Solon come a degree shorter making the age of man threescore and ten as both Laertius and Censorinus in his booke De die natali testifie of him Plato who had as Seneca witnesseth a strong and able body borrowing his name from his broad brest not without much care diligence arrived to the age of eighty one yeares And Barzillai who liued in Dauids time is said to haue beene Senex valdè a very aged man yet was he by his owne confession but foure score yeares old Nay Dauid himself is said to haue beene old striken in yeares Satur dierum full of dayes insomuch as they covered him with clothes but he got no heate yet was he but threescore and ten when he died thirty when he began to raigne and forty yeares he raigned being naturally of a sound and healthfull constitution Solomons age we cannot by Scripture certainly determine some Divines conjecture that he little exceeded forty but the most learned that hee passed not fifty or threescore at most yet is it noted of him that cùm senex esset when hee was old his wiues turned away his heart after other Gods Of all the Kings of Iudah and Ierusalem which followed after the greatest part came not to fifty very few to threescore and none full home to threescore and tenne In the whole Catalogue of Romane Greeke French and Germane Emperours onely foure are found which attained to fourescore and those not among the first of that ranke In the bed-roll of Popes fiue only liued to see those yeares and those of latter dayes in comparison namely Iohn 23. Gregory 12 13. Paulus 3 and 4. and which is more remarkeable our Queene Elizabeth of fresh and blessed memory out-liued all her predecessours since the conquest raigning the yeares of Augustus and liuing the age of Dauid SECT 4. The same confirmed by the testimony of other ancient and learned Writers HEsiodus the first Writer as I take it saith Pliny who hath treated of this argument in his fabulous discourse touching the age of man affirmeth but vpon what ground I know not that a crow liueth nine times as long as wee and the Harts or Staggs foure times as long as the crow but the ravens thrice as long as they And if we should consult with Astrologers Epigines saith that it is not possible to liue an hundred and two and twenty yeares and Berosus is of opinion that one cannot passe an hundred and seuenteene In the Oracle of Sybilla Erithraea by the testimony of Phlegon Trallianus are found these verses Viginti centum revolutis protinus annis Quae sunt humanae longissima tempora vitae When sixe score winters are expir'd which fate Of humane life hath made the longest date Moreouer Trebellius Pollio in his booke to Constantius thus writeth Doctissimi Mathematicorum centum viginti annos homini ad vivendum datos judicant neque amplius cuiquam concessum dicunt illud etiam adijcientes Mosen ipsum vt Iudaeorum libri testantur Dei familiarem viginti quinque ac centum annos vixisse qui cùm interitum hunc vt immutatum fortè quereretur ferunt illi ab incerto Numine responsum neminem deinceps amplius esse victurum The most learned Mathematicians are of opinion that a man can liue but an hundred and twenty yeares and that none can goe beyond that period yet they adde that Moses himselfe as the writings of the Iewes testifie being familiar with God liued to the age of one hundred twenty fiue yeares who when he complained of this change they report this answere to haue beene giuen him by some divine power that no man after that should passe those bounds Thus Pollio ignorantly mistaking the age of Moses but alluding as it seemes to that speech of God in the sixth of Genesis his dayes shall be an hundred twenty yeares Which words notwithstanding I should rather choose to referre to the continuance of the world till the comming of the floud then to the duration of the age of particular men For it is certaine that after this not onely Noah but Sem and Arphaxad and Salah and Eber and Peleg and Nahor and Terah and Abraham and Isaac and Iacob some of them by much and all of them by some number of yeares exceeded this proportion Crinitus in his seuenth

booke de honesta disciplina reports out of Terentius Varro from the authority of Dioscorides a great Astrologer that the Egyptians who tooke speciall care about the imbalming of dead bodies by a subtill and witty kinde of reasoning found out within what bounds of space to the very vtmost the age of man is confined taking their estimate from the weight of the heart they affirmed then that the life of man is limited to one hundred yeares so that it could not passe that tearme which the heart of those say they who dye not vntimely doth manifest in as much as together with age if it be examined it either receiues increase or decrease It receiuing the increase of two drams euery yeare till a man come to fifty and then again the decrease of two yearely till he arriue to an hundred and so returning to its originall weight it can then make no farther progresse Now this observation though it be doubtlesse more curious then true yet doth it shew that the common opinion of the Ancients was that men did seldome passe one hundred years Seculum centum annorum spatium vocârunt dictum à sene quòd longissimum spatium●…id putârint senescendorum hominum saith Varro Seculum was the space of an hundred yeares so called à sene because they held that to be the vtmost point of growing old And with Varro herein accords the son of Syrach The nūber of a mans dayes at the most are an hundred yeares So as that prerogatiue extraordinary of Longevity was as I take it specially annexed as to those first ages of the world so to the Church and people chosen by God in those times For had men in all places and in all ages arriued to the liues of the Patriarches the Earth by this time had not beene able to sustaine them with food nor hardly to contain their multitude yet can it not be denied but that in all times and in all Nations some haue beene alwayes found who haue exceeded that number of yeares which many of the Ancients as we haue heard accounted the vtmost period of mans life SECT 5. That in all times and nations some haue beene found who haue exceeded that number of yeares which the wisest of the ancients accounted the vtmost period of mans life and that often those of latter ages haue exceeded the former in number of yeares as is made to appeare as well from sacred as prophane story TO let goe fabulous and vncertaine reports of the Arcadian kings and such like certaine it is that Marcus Valerius Corvinus liued one hundred yeares compleate Metellus the Pontife or Supreame Priest liued full as long Epimenides the Cretian liued one hundred fifty whereof the last fifty he spent vnder ground in a Caue Zenophanes the Colophonian one hundred and two at the least for he travelled at twenty fiue and returned at seuenty seuen after his setting forth but after his returne how long he liued it is vncertaine Gorgias the Sicilian a famous Rhetorician in his time liued to one hundred and eight Hippocrates the renowned Physitian to one hundred and fowre both approving and honouring the excellency of his Art by his age Asinius Pollio inward with Augustus though of a luxurious life surmounted an hundred And for women Ciceroes wife Terentia liued till she was one hundred and three Clodia wife to Ofilius went beyond her and saw one hundred fifteene years yet had she in her youth fifteene children Luceia a common vice in playes followed the stage and acted thereon an hundred yeares such another vice that played the fooles part and made sporte betweene whiles in interludes named Galeria Copiola was brought aga●… act her feates vpon the stage when Cn. Pompeius and Q. Sulpitius were consulls at the solemne playes vowed for the health of Augustus Caesar when she was in the hundred and fourth yeare of her age The first time that ever she entred the stage to shew proofe of her skill in that profession was ninety one yeares before and then was she brought thither by M. Pomponius an Edile of the Commons in the yeare that C. Marius and Carbo were Consuls And once againe Pompeius the great at the solemne dedication of his stately Theater trained the old woman to the stage thereby to make a shew of her to the wonder of the world And if from prophane stories wee should come to the sacred we shall there likwise find that some in all ages haue reached to that number of yeares and that often which I desire to be observed those of latter times haue exceeded the former To let goe the Patriarchs of whome as far as Iaacob I haue in part allready spoken Ioseph attained to an hun-and tenne his brother Leui to one hundred thirty seaven and Moses Aron were each of them one hundred and twenty at the least Phineas Arons nephew it may be by speciall favour for his great Zeale is supposed to haue liued three hundred yeares and justly no doubt if the warre of the Israelites against the tribe of Beiamin in which expedition Phineas was consulted with were acted in the same series of time in which the history is recorded Iosua liued one hundred and tenne Iob after his restitution liued one hundred and forty yeares notwithstanding that before his affliction he had children of the age of men and women Elizeus seemes to haue beene aboue an hundred inasmuch as he lived threeskore yeares after the assumption of Elias and such he was at that assumption as the children taunted him for his bald pate Tobias the elder liued to one hundred fifty and eight the yonger to one hundred twenty seaven Long after this Anna the Prophetesse mentioned by S. Luke seemes to haue out pitched an hundred as our common translation reads it she being a widdow fowerskore and fowre years married seauen and by common account no lesse then fourteene or fifteene when she was married which being put together make vp an hundred and six yeares or there about though I am not ignorant that Iunius and our last translation agreably to the originall render it thus erat vidua annorum quasi octoginta quatuor she was a widdow of about fowreskore and fower yeares that is according to an vsuall Hebraisme about fouerscore and fower yeares old as Noah is said to haue beene filius quingentorum annorum the sonne of fiue hundred yeares that is natus quingentos annos fiue hundred yeares old Iohn the divine and beloued desciple an apostle a prophet and an evangelist who of all the apostles onely died in his bed all the rest suffering martyrdome for the name of Christ was doubtlesse very aged when he resigned his spirit for as witnesseth Eusebius out of Irenaeus he deceased in the 2 yeare of Traian which was the 101 frō the nativity the 68 frō the passion of Christ Cedrenus affirms that he liued to 106 but surely considering he wrote

an intire chapter touching this point where the maine matter hee insists vpon that made the sacrifices of the Heathen most odious was the effusion of humane blood in the service of their Gods yet had this barbarous vnnaturall practice spread it selfe well neere ouer the knowne world It was in vse among the Troians as it should seeme by that of Virgill touching Aeneas Vinxerat post terga manus quos mitteret vmbris Inferias caeso sparsurus sanguine flammas Their hands behind their backes he bound whom he had destined A sacrifice vnto the ghosts on whose flames to shed Their blood he purposed And againe in another place Sulmone creatos Quatuor hic iuuenes totidem quos educat Vfeus Viventes rapit inferias quos immolet vmbris Captiuoque rogi perfundat sanguine flammas Sulmos foure sonnes aliue he tooke Vfeus foure sons likewise Whom to the ghosts he purposed eftsoones to sacrifice And on those burning carkases to spill their captiue blood Whereupon Lactantius cries out quid potest esse hac pietate dementius quam mortuis humanas victimas immolare ignem cruore hominum tanquam oleo pascere What can be more frentike then this kinde of piety which sacrificeth liuing men for the ease of the dead feedes the fire of the Altar with humane blood as it were with oyle The Grecians in like manner were infected with this bloody and deadly disease Sanguine placastis Divos Virgine caesa Cum primum Iliacas Danai venistis ad or as Sanguine quaerendi reditus animaque litandum Argolica With blood and offring of a maid the Gods were pacifide When first to Troy-ward yee were bound with blood yee must againe Seeke your returne with Grecian soule they must be satisfide The Virgine he meanes was Iphigenia who was sacrificed in the sight of her father Agamemnon which gaue occasion to that of Lucretius Tantum Religio potuit suadere malorum Such so much wickednes Religion could perswade This wicked custome was likewise taken vp by the Carthaginians as appeares by Silius Italicus Mos fuit in populis quos condidit advena Dido Poscere caedi Deos veniam ac flagrantibus aris Infandum dictu parvos imponere natos Vrna reducebat miserandos annua casus The ancient custome of that state Queene Dido stablished Was this with humane sacrifice the Gods they worshipped On burning Altars out alas their children young they slew An yearely lot these cruelties did solemnely renew And Lactantius reports out of Pescenius Festus that the Carthaginians hauing for a time intermitted that kind of sacrifice and being ouerthrown in a battell by Agathocles King of Sicill for the paci●…ying of their God Saturne whom by their losse they conceiued to be displeased with thē they sacrificed at once vnto him two hundred children sons to the chiefe Nobility of the city whereby perchaunce saith he they gaue themselues a greater blowe then Agathocles their professed enimy had done The Gaules also our next neighbours were guilty of this diuelish kind of worship if we may credit Lucan Et quibus immitis placatur sanguine diro T●…utates hor●…ensque feris altaribus Haesus Et Taranis Scythicae non mitior ara Dianae And they that vse with cursed blood their Idoll Gods to please Teutates fierce Hesus grimme whom nought else may appease But sacrifice of humane flesh Taranis likewise Worshipt as curst Diana is just after Scythike wise Neither were the Moabites free from this horrible sin as may be seene in the 2 of Kings and the 3 where the King of Moab tooke his own son as some thinke or others the King of Edoms sonne offered him for a burnt offering vpon the wall And generally it was practised by the Inhabitants of the land of Canaan Their sons their daughters they burnt in the fire to their Gods The parents killed with their owne hands soules destitute of helpe Good God that the candle of reason should be so farre dimmed and the image of God defaced in man as to thinke that an acceptable sacrifice which was in truth an horrible sacrilegious impiety as if religion did extinguish naturall affection or that were lawfull at the Altar or in the temple which in the market place was most vnlawfull and punishable in an high degree Nonne satius esset pecudum more viuere saith Lactantius were it not better to liue as beasts without all sense of religion then to exercise it in such sauage manner Yet was not this so strange in the barbarous nations their religion being heerein sutable to their manners as in the Romans the professed Masters forsooth of Morality Civility Yet came this damnable practice long in vse among them too vntill it was to be abolisht by decree of Senate during the Consulship of Cornelius Lentulus Licinius Crassus Which makes me the more to wonder that Virgill held amongst them as the world then went an honest vnderstanding man should after the publishing of this decree commend it in Aeneas as an act of piety and not rather censure it as a most abominable impiety Haec culpa non illius fuit qui literas fortasse non didicerat sed tua qui cum esses eruditus ignorasti tamen quid esset pietas illud ipsum quod nefariè quod detestabiliter fecit pietatis esse officium credidisti saith Lactantius This was not so much Aeneas his fault who was perchaunce altogether vnlearned as thine who being indued with knowledge yet wast ignorant what was piety beleeuest that to be a pious act which he most wickedly detestablely committed But that which I most admire is that it should creep in amongst the Iewes the peculiar people of the true God as himselfe complaines by the Prophet Ierimy And they haue built the high places of Tophet which is in the valley of the son of Hinnon to burne their sons their daughters in the fire which I commaunded them not neither came it into my heart By the Prophet Ezekiell when they had slaine their children to their Idols then they came the same day into my sanctuary to prrphane it by the Prophet Dauid They were mingled among the Heathen and learned their workes and they served their Idols which were a snare vnto them yea they sacrificed their sons their daughters vnto Devils and shed innocent blood even the blood of their sons and of their daughters whom they sacrificed vnto the Idols of Canaan and the land was polluted with blood Thus Ahaz made molten images for Baalim and burnt his children for sacrifice before the Idoll Moloch or Saturne which was represented by a man like br●…sen body bearing the head of a calfe set vp not far from Hierusalem in a valley shadowed with wood called Gehinnon or Tophet from whence is the word Gehenna vsed for hell The children offered were inclosed within the carkasse of this Idoll and

Provinces Wherevpon temples were erected vnto him and a Colledge of Priests both men and women and coynes were stamped with rayes or beames about his head whence the Poet Praesenti tibi maturos largimur honores To thee while thou dost liue Honours divine we giue Now the Ceremonies of the Apotheosis or deifying their Emperours as appeares in Herodian and others was briefely thus After the Princes death the body being sumptuously and honorablely interred they framed an image of waxe resembling in all respects the party deceased but palish and wanne as a sicke man and so being laid at the entry of the palace in an yvory bed covered with cloath of gold the Senate Ladies assisting in mourning attire the Physitians daily resorted to him to touch his pulse and consider in college of his disease doctorally at their departure resolving that hee grew in worse and worse tearmes and hardly would escape it At the end of seaven dayes during which time saith Xiphilinus there stood a page with a fanne of peacockes feathers to keepe off the flies from the face as if he had beene but asleepe they opened and found by their learning the crisis belike being badde that the patient was departed Wherevpon some of the Senate appointed for that purpose and principall gentle-men taking vp the bed vpon their shoulders carried it thorow Via sacra into the Forum where a company of young Gentle-men of greatest birth standing on the one side and maydes of the other sung hymnes sonnets the one to the other in commendation of the dead Prince entuned in a solemne and mournfull note with all kind of other musicke and melodie as indeed the whole ceremonie was a mixt action of mourning and mirth as appeareth by Seneca at the consecration of Claudius who thus floutes at it Et erat omnium formosissimum funus Claudij impensa curaplenum vt scires Deum efferri tibicinum Cornicinum omnisque generis aeneatorum tanta turba tantus Conventus vt etiam Claudius audire possit It was the goodliest shew and the fullest of sollicitous curiositie that you might know a God was to be buried so great was the rabble of trumpetters cornetters and other Musitians that even Claudius himselfe might haue heard them After this they carried the herse out of the citie into Campus Martius where a square tower was built of timber large at the bottome and of competent height to receiue wood faggots sufficiently outwardly bedeckt hung with cloath of gold imagerie worke and curious pictures Vpon that tower stood a second turret in figure and furniture like to the first but somewhat lesse with windowes and doores standing open wherein the herse was placed all kinde of spiceries and odours which the whole world could yeeld heaped therein And so a third and fourth turret and so forth growing lesse and lesse toward the toppe The whole building representing the forme of a lanthorne or watch-tower which giveth light in the night Thus all being placed in order the Gentle-men first rode about it marching in a certaine measure then followed others in open coaches with robes of honour and vpon their faces vizards of the good Princes and honourable personages of ancient times All these Ceremonies thus being performed the Prince which succeeded taketh a torch and first putteth to the fire himselfe and after him all the rest of the company and by and by as the fire was kindled out of the toppe toppe of the highest turret an Eagle was let fly to carry vp his soule into heaven and so he was afterward reputed and by the Romanes adored among the rest of the Gods Marry before the consecration it was vsuall that some Gentlemen at least should bestow an oath to proue their Deitie Nec defuit vir Praetorius quise efligiem cremati euntem in coelum vid●…sse iurasset sayth Suetonius of Augustus neither was there wanting one who had beene Praetor Dion names him Numerius Atticus to sweare that he saw his Effigies mounting into heaven The like was testified of Drusilla sister and wife to Caius by one Livius Geminius a Senatour of which Dio thus writes One Livius Geminius a Senatour swore that he saw Drusilla ascending vp into heaven and conversing with the Gods wishing to himselfe and his children vtter destruction if he spake an vntruth calling to witnesse both sundry other Gods and specially the Goddesse her selfe of whom he spake For which oath he received a million of Sesterces which makes 7812l l 10s s Sterling What a deale of fopperie and impiety was here mixed together Yet this lesson as Sir Henry Savill frō whom I haue borrowed the greatest part of this last narration conjectures they may seem to haue learned of Proculus Iulius who took an oath not much otherwise for Romulus deitie whō the Senate murdered and made a God from whence this race of the Roman Gods may seeme to haue taken beginning And I doubt not but many of the wiser sort of the Romanes themselues secretly laughed at this folly sure I am that Lucan durst openly scoffe at it Cladis tamen huius habemus Vindictam quantum terris dare numina fas est Bella pares Superis facient civilia divos Fulminibus manes radijsque ornabit astris Inque Deum templis jurabit Roma per vmbras Yet of this slaughter such revenge we haue As heavenly powers may give or earth can craue Gods like to those aboue these civill warres Shall make and Rome with lightning beames starres Shall them adorne and in the temples where The Gods doe dwell shall by their shadowes sweare It is true that in our time after the death of the late Charles in France his image was laid in a rich bed in triumphant attire with the Crowne vpon his head and the coller of the order about his necke forty dayes at ordinary houres dinner and supper was served in with all accustomed ceremonies as sewing water grace carving say taking c. all the Cardinalls Prelats Lords Gentlemen Officers attending in far greater solemnity then if he had been aliue Now this I confesse was a pe●…ce of flattery more then needed but not comparable to that of the Romans in making their Emperours Gods which they might well haue conceived was neither in the power of the one to giue nor of the other to receiue Yet was not this honour conferred vpon their Emperours alone Tully as wise as he would be held would needes haue his daughters deified and the same did Adrian by Antinous his minion which no doubt might as wel be justified as Caligula's making his horse a Priest or the same Adrians erecting monuments to his dead dogges SECT 3. Of their impudent nay impious vaine-glory and boasting of their owne nation and city YEt their inordinate preposterous Zeale in extolling every where their Empire and cittie beyond measure and modesty and truth seemes to haue exceeded this toward their Emperours