Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	bring_v	sin_n	7,991	5	5.4699	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13217	Speculum mundi· Or A glasse representing the face of the world shewing both that it did begin, and must also end: the manner how, and time when, being largely examined. Whereunto is joyned an hexameron, or a serious discourse of the causes, continuance, and qualities of things in nature; occasioned as matter pertinent to the work done in the six dayes of the worlds creation.	Swan, John, d. 1671.; Marshall, William, fl. 1617-1650, engraver.	1635 (1635)	STC 23516; ESTC S118043	379,702	552

seen in Gen. chap. 1. verse 31. Yet neverthelesse we know that the Almightie could have created trees with their ripe fruits on them as well in that part of the yeare which is our Spring as in Autumne but surely the course of nature once begun was never altered and therefore as now they are in their perfection about Autumne so were they then when they were created Sect. 5. THirdly whereas it is said that it is very like the first Adam was created about such time as by the second Adam he was redeemed that proveth nothing the contrary may rather be affirmed so that the time of the fall and the redemption are better severed then conjoyned For surely me thinks it is farre more probable that there followed a sad winter for Adam to bewail his horrid fall in rather then an acceptable and pleasant summer for do but grant this which may not well be denied namely that Adam fell presently after his creation and then tell me what time of the yeare was fitter to expresse the time of his fall then Autumne For as the trees in Autumne being come to maturitie do then lose their beautie by the fall of their fruits and leaves or as the yeare then slides away like the day at the setting of the sunne even so mankinde as soon as he began to be in a perfect state kept it not but fell away and lost his happinesse yet as the day is restored again by the rising of the sunne and life is as it were put anew into the yeare by the return of the Spring even so at that very time decayed man was again restored by the death of Christ who in the Spring-time of the yeare paid the price of our redemption The fall therefore of man at the fall of the leaf and the restoring of him at the reviving Spring do make a more perfect harmonie then if for their circumstances of time we should cast them both into the Spring for as the death of Christ was contrary to Adams fall so the time for the one was contrary to the time for the other and yet being contrary both do well expresse the nature of each act at either time And now lest it may be doubted whether Adam fell presently after his creation this may be added as a proof First that Sathan was a murderer from the beginning and therefore he delayed no time to purchase mans misery Secondly it was the sixth day that man was created even as on the sixth day he was redeemed By which it appeareth that he fell on the very day of his creation Whereupon Theophylact maketh this observation saying Sext â die homo est conditus qui sext â hor â de ligno comedit Sext â quoque die sext â hor â Christus cruci est affixus Quâ igitur hor â Dominus hominem condidit eâdem lapsum curavit By which he meaneth that as man was formed the sixth day and did eat of the tree the sixth houre so Christ reforming man and healing the fall was fastened to the tree the sixth day and the sixth houre And hence also came that common saying concerning Adam that In one and the same day he was formed and deformed not continuing in righteousnesse and true holinesse untill the Sabbath for then as some observe he would have performed the ordinances of the Sabbath which was to have eaten of the tree of life and so have lived for ever being never guiltie of that fall whose ach even yet the sonnes of Adam feel 3. And surely Moses making mention of many times would never have omitted this time of the fall except it had been presently after the creation 4. Besides it must necessarily be granted that Adam fell before ever he knew his wife otherwise Cain had been conceived without sinne because presently after the man and woman were made God said Increase and multiplie as in Genesis 1. 28. is manifest but it is a thing not to be imagined that Cain was conceived without sinne neither is it true that Adam accompanied with his wife untill after he was cast out of Paradise Eve therefore and Mary may well be compared together as thus Eve being a Virgin hearing the words of the serpent and beleeving them brought forth death The Virgin Mary hearing the words of the Angel and beleeving them brought forth life Such is their resemblance and it very fitly serveth to teach us that the fall was soon after the creation 5. To which purpose that place in the nine and fortieth Psalme at the 13 verse is very congruous viz. that Adam lodged not one night in honour For so saith Dr. Willet do the words signifie if they be properly translated As for example the word saith he is lun which signifieth to lodge or stay all night which by divers of the Rabbins is expounded of Adam who continued not one night in Paradise but fell on the self same day of his creation which for the time of the yeare bears a fit resemblance with the fall of the leaf even as on the other side the redeeming of him bears a fit resemblance with the reviving Spring when he was again delivered from his spirituall prison like the herbs and plants from their earthly one All which considered their argument is but weak to prove the creation of the first Adam in the Spring because the redemption by the second Adam was at the same time for we see by an exact and perfect harmonie how those times are better severed then conjoyned Let us come therefore unto their fourth reason now and see the greatest force it beareth Sect. 6. FOurthly the children of Israel coming out of Egypt were bidden to begin their yeare at Abib or Nisan Now they as hath been shewed who maintain the worlds creation in the Spring think that the yeare naturally began at that time and that the Israelites by this command were onely put in minde to restore again their ancient custome which was in use amongst their ancestours before they went into Egypt All which is but a meer conjecture for what author ever reported that the Egyptians made the Israelites forget their ancient customes it is written no where but in some mens imaginations and therefore it proveth nothing In which regard we may be rather confident of the contrary namely that the yeare was changed and not renewed especially if we consider but of this one thing more concerning the beginning of the Egyptian yeare which was not from September as the Jews began but from Iuly or about the Summer solstice when their river Nilus began to overflow If therefore the Jews had altered the beginning of their yeare that they might observe the customes of the Egyptians and imitate them why did they not reckon their first moneth from the Summer solstice as did the Egyptians but rather from the Autumnall Equinox as did not the Egyptians I confesse that conjectures in some

we call the Ray. For whilest the devouring Crows be diving under water to catch their prey they themselves are caught by this fish and devoured suddenly lest otherwise they might want a revenger of their rapacitie even where and whilest they do the wrong Howbeit this Ray is a loving fish to man for swimming in the waters and being greedily pursued by the devouring Sea-dogs the Ray defends him and will not leave him untill he be out of danger There be also an abundance of other birds in those parts of strange properties and names scarce known of which they who have a desire may reade more in Olaus Magnus the nineteenth book of his Northern historie The Plover is Avis pluvialis and a fowl well known howbeit some have thought that they live onely by the winde and eat nothing at all but they deceive themselves in this opinion as experience teacheth For they have not onely been seen to feed but taken also with meat in their crops And that which first occasioned this errour was their quick digestion for they commonly eat things that are easily digested and soon consumed Plover saith one is thought to be a daintie dish and right wholesome yet it is slow of digestion nourisheth little and encreaseth melancholie The like he affirmeth of the Lapwing but the Teal he yeeldeth to be somewhat better Moreover the Plover flying high doth signifie rain which bird Olaus describeth after this manner There is saith he a bird which we call Avis Pluvialis about the bignesse of a Partridge supposed to live by nothing but aire because her bellie useth to be emptie of meat and yet she is very fat her feathers are diversly coloured some with white some with black and some with saffron colour and this bird the fowlers thus hunt by throwing up into the aire short heavie clubs for by so doing they cause her to descend and being descended they catch her in their nets laid readie for the same purpose Upupa or the Lapwing is a bastard-plover This is a querulous bird flying up and down lapping and clapping with her wings from whence she is called a Lapwing and in Latine she is named Up●…a from pu pu which is the crie that she maketh there y securing her nest and young ones from our finding F●… by this practise she will draw us away from them 〈◊〉 farre as she can The combe or crest upon her head g●…ve Ovid a fit occasion to feigne a tale of a king turned into a Lapwing whose crown doth yet appeare upon the head of this bird The Lapwings fight often with the Swallows Jackdaws and Pies and by their much crying do signifie rain And as for their young being as it were half hatched they will runne from their nests with the shells on their heads The Osprey is a ravenous bird which hovereth over pools to take fish having one claw foot and another flat Galgulus-Icterus or the Charadrion is a bird unto which some ascribe this strange property viz. that if any who hath the Jaundise look upon him and the bird on him the bird then taketh the disease and dieth but the man is cured made sound and liveth Such are we by nature sick unto death but by Christ who died for our sinnes and rose again for our justification we are cured made sound and live Porphyrio is a bird drinking as though he did bite the water his bill and legs are red and long Haleyon or the King-fisher is a bird which maketh her nest in winter upon the sea during which time there is a calm and quiet season whereupon we call those dayes Halcyon dayes wherein we have peace rest and quietnesse They live also about rivers lay five egges and as Plinie witnesseth are seven dayes in preparing their nests and in the other seven they bring forth their young The Poets have a fiction of Alcyone and Ceyx who were turned into these birds For when Alcyone heard that her husband Ceyx was drowned in his way home from a certain voyage she cast her self into the sea and then for the pitie which the gods had of them they were both transformed into Halcyons But without any fiction this we are sure of that it is a strange bird and as it were natures dearest darling seeing that in favour of her nests and young the waters leave their raging the windes their blowing tempests have forgot to rise and dayes appeare with quiet calms The Pirate dwelling alwayes in his bark Her building dayes desiredly doth mark And the rich merchant resolutely venters So soon as th' Halcyon in her brood-bed enters For so long as her quiet couch she keeps The boyling sea exceeding calmly sleeps This is a bird which feedeth upon fish and by diving after them catcheth them as is not seldome seen In the Summer islands amongst other things we heare of varietie of fowls For upon the discovery of those parts by Sr. George Summers and Sr. Thomas Gates an abundance of fowl were taken They took a thousand of one sort in two or three houres being as big as a Pigeon and laying speckled egges upon the sand as big as hennes egges which they would daily come and lay although men sat down amongst them Purch There also is another fowl that liveth in holes like cony-holes their egges like to hen-egges both in quantitie and qualitie And other birds were there found so tame and gentle that whistling to them they would come and gaze on you while with your stick you might kill them Idem But in Asia in one of the Molucco islands named Tidore is a strange bird which they call Mamucos or birds of Paradise they have lesse flesh then the bodie maketh shew of their legs be in length about an hand-breadth their head small their bill long their feathers fair of a singular beauteous colour Authours write that they have no wings neither do they fly but are born up in the aire by the subtiltie of their plumes lightnesse of their bodies They are never seen saith my authour upon the ground but dead neither do they corrupt or rot in any ●…ort There is no man knoweth from whence they issue neither where they breed up their young ones nor whereupon they nourish themselves The islanders beleeve that they make their nests in Paradise and tell many fables thereupon which perswasion the Moores first put into their heads They call them Manucodiata or holy birds and have them in religious account insomuch that some of them have beleeved that souls are immortall by the consideration of such a bird And as for the sustenance which keeps this fowl alive although it be hard to say upon what it is maintained I do easily think that we may listen to them who suppose that they nourish themselves and maintain their lives by the dew that falleth and the flowers of the spices See Gesner de Avibus lib. 3.

rod spoils the childe Geminianus mentions the like custome of the foolish Ape but he applieth the embleme otherwise directing it as an example to decipher out the follie of a covetous man who bears up and down in the arms of his affection that fondling which he loveth namely the world but leaves and neglects other things wherein his love should shew it self casting them upon his back and as it were behinde him although afterwards it be his hap to suffer for it For when any necessitie shall urge the Ape to runne she casteth down the young one in her arms but the other behinde her sitteth still and hinders her course so that being oppressed she is taken In like manner when he whose onely love and joy was in the world is compelled by death to flie away he letteth go that which was his best beloved and thinking to escape the eager pursuit of his fierce tormentours he is deceived because the neglect of things to be regarded lieth heavie on him and they help now to make him wretched It is better therefore to be poore then wicked for it is not thy povertie but thy sinnes which shut thee ou●… from God and fond fooll do not they take pains without gains labour in vain and traffick ill who lose their souls to ●…ll their bagges For as Isaac shewed in blessing him who was to be blest the dew of heaven must go before the fragrant fatnesse of the fertil earth but in him who lost the blessing the earths fatnesse goes before and takes place of the dew of heaven But do you not see the pawing Bear he is a creature well known and such a one as is found in divers places of the world Plinie describeth this beast at large not onely shewing the time and manner of their birth but also of their retreating to their caves long time of fasting and of sleeping there They bring forth young within the space of thirtie dayes after their time of copulation which at the first be shapelesse and void of form without eyes without hair their nails onely appearing and hanging out each whelp being little bigger then a mouse and these by licking are moulded into fashion and day by day brought to perfection This beast can fast many dayes and by sucking his foremost feet asswage or somewhat mitigate his hunger Some say that they can be without meat 40 dayes and then when they come abroad they are filled beyond measure which voracitie and want of moderation they help again by vomiting and are provoked unto it by eating of ants But above all other things they love to feed on hony whereupon they will fearlesly disturb the bees and search into hollow trees for such repast not altogether to fill their bellies but most of all to help a dimnesse in their dull eyes Moscovia hath many such breeding bees and Munster tells a storie how a Bear seeking for hony was the cause of delivering a man out of an hollow tree There was saith he a poore countreyman who used to search the woods and trees for the gain and profit of hony and espying at the length a very great hollow tree he climbed up into the top of it and leaped down into the trunk or bodie sinking and sticking fast in a great heap of hony even to the breast and almost to the throat and having continued two dayes in this sweet prison during which time he fed himself with hony all hope of deliverance was quite gone for it was impossible he should climbe up and get out neither could his voice be heard although he cried with an open mouth especially in such a solitude and vast place of wood and trees so that now being destitute of all help and consolation he began utterly to despair and yet by a marvellous strange and as it were an incredible chance he escaped for it so fell out that he was delivered and drawn forth by the help and benefit of a great Bear which seeking for hony chanced to happen upon this tree the Bear scaleth it and letteth her self down into the hollownesse thereof with her back-parts first in manner and fashion of man when he climbeth Now the man in the tree perceiving this in a great fear and affrightment he claspeth fast about the reins and loins of the Bear who being thereupon terrified as much as the man is forced to climbe up again and violently to quit her self from the tree the man in the mean time using great noises and many outcries and so by this accident a wished but hopeles libertie was procured for the Bear being feared drew up the man and knew not of it And note that in Bears their head is very weak being contrary to the Lion whose head is alwayes strong And therefore when necessitie urgeth that the Bear must needs tumble down from some high rock she tumbleth and rolleth with her head covered between her claws and oftentimes by dusts and knocks in gravel and sand they are almost exanimate and without life Neither is it seldome that their tender heads catch deadly wounds although they cannot quickly feel them by reason of their ardent love to hony For as Olaus Magnus mentioneth in Russia and the neighbour countreys they use to catch Bears with a certain engine like the head of a great nail beset round with sharp iron pegs which they hang upon a bough just before that hole where the Bear fetcheth his hony who coming according to his wonted custome strives to thrust it away with his head but the more he puts it from him the stronger it cometh back upon him howbeit he being greedy of the hony in the tree ceaseth not to push against the engine untill at last his many knocks cause him faintingly to fall So have I seen many perish through their own vain and fond delights for as the sweetnesse of hony causeth the death of the Bear so the delight in sinne causeth the death of the soul. Geminianus applies it thus saying that as the hony-seeking Bear destroyes her self by her own folly in beating back the piercing hammer so man who seeketh after the pleasures and delights of sinne wounds himself by pushing against the pricks for the word of God as a hammer breaking the rocks resisteth both him and his sin which whilest he casteth from him it doth more strongly impinge upon him and will at the last day judge him to perdition The Bugill is of the same kinde with Kine and Oxen and so is that other beast which we call a Byson The Byson is a kinde of wilde Bull never tamed and bred most commonly in the North parts of the world He is also called Taurus Paeonicus The Paeonian Bull of which there be two kindes the greater and the lesse Neither do I think these to be any other then those wilde Bulls of Prussia mentioned by Munster in his book of Cosmography saying There be wilde Bulls

to be the dweller in that house built out of clay and reared from the dust And in this last piece God stampt his image for it consisted not in the figure of the bodie any otherwise then as the organe of the soul and in that regard being a weapon with it unto righteousnesse it had some shadow thereof For to put all out of doubt the Apostle sheweth how we are to understand the image of God in man in one place speaking thus Which after God is created in righteousnesse and true holinesse Ephes. 4. 24. And in another place Put on the new man which is renewed in knowledge after the image of him who created him Coloss. 3. 10. By which it appeareth that this image consisteth not so much in any resemblance between the substance of the soul and the essence of God though both be immortall nor yet in the naturall faculties thereof as of understanding will and memorie taken as emblemes of the Trinitie but in the knowledge and illumination holinesse and justice of the soul which are now wrought in man by grace and then were given by creation For that image is now lost and cannot be had till it be renewed but the substance of the reasonable soul with the naturall faculties and powers thereof are not lost therefore therein is not expressed this image according to which mankinde was made Mankinde and not man alone for Moses addeth that male and female created he them to shew that woman as well as man was partaker of the same image the last that had it and yet the first that lost it for though she were the last in creation yet the first in transgression as the Scripture speaketh But perhaps you will think the Apostle denieth this saying The man is the image and glorie of God but the woman is the glorie of the man In which it must be considered that the Apostle denieth not the woman as she is a creature to be made in the image of God but speaking as she is a wife and considering of them by themselves he then is more honourable and must have the preeminence in which the woman is rightly called the glorie of the man because she was made for him and put in subjection to him A womans rule should be in such a fashion Onely to guide her houshold and her passion And her obedience never's out of season So long as either husband lasts or reason Ill thrives the haplesse familie that shows A cock that 's silent and a hen that crows I know not which live more unnaturall lives Obeying husbands or commanding wives But to come more nearely to the creation of Woman she was made whilest Adam slept For when he had named the beasts according to their natures he was cast into a sleep and that God might finde a help meet for him he takes a help out of him performing it rather sleeping then waking that neither Adams sight might be offended in seeing his side to be opened and a rib taken forth nor yet his sense of feeling oppressed with the grief thereof and therefore it is said God caused not a sleep but an heavie sleep to fall upon man and he slept Which in a mystery signified that deadly sleep of the second Adam upon the crosse whose stripes were our healing and building up again whose death was our life and out of whose bleeding side was by a divine dispensation framed his Spouse the Church It was then from the side of Man that Woman came builded up out of a rib taken from thence not made out of any part of his head which if we seek the meaning in a mystery shews that she must not overtop or rule her husband nor yet made out of any part of his foot to shew that man may not use her as he pleaseth not trample or contemne her but made out of a rib taken from his side and neare his heart that thereby he might remember to nourish love and cherish her and use her like bone of his bone and flesh of his flesh And being thus made she is married to Adam by God himself who brought her unto him to shew saith one the sacred authoritie of marriage and of parents in marriage a mutuall consent and gratulation followeth likewise between the parties lest any one should tyrannically abuse his fatherly power and force a marriage without either love or liking And thus are two made one flesh in regard of one originall equall right mutuall consent and bodily conjunction Flesh of his flesh and bone made of his bone He framed woman making two of one But broke in two he did a new ordain That these same two should be made one again Till singling death this sacred knot undoe And part this new-made one once more in two Yea since of rib first framed was a wife Let ribs be Hi'roglyphicks of their life Ribs coast the heart and guard it round about And like a trustie watch keep danger out So tender wives should loyally impart Their watchfull care to fence their spouses heart All members else from out their places rove But ribs are firmly fixt and seldome move Women like ribs must keep their wonted home And not like Dinah that was ravisht rome If ribs be over-bent or handled rough They break if let alone they bend enough Women must unconstrain'd be pliant still And gently bending to their husbands will The sacred Academy of mans life Is holy Wedlock in a happy wife And last of all being thus made and married they are blessed with the 〈◊〉 of increase and multiplication in their own kinde A glorious pair and a goodly couple sure they were having neither fault to hide nor shame and yet not so much glorious in the ornaments of beautie which made them each to other amiable as in the majestie and soveraigne power ingrafted in them to cause the creatures with an awfull fear and respective dread come gently to them submitting like subjects to their King Or as one speaketh Him he made The sov'raigne Lord of all him all obey'd Yeelding their lives as tribute to their King Both fish and bird and beast and every thing Naked these couple were but not ashamed and yet not impudent or shamelesse creatures for shame is the fruit of sinne and therefore before sinne entred this nakednesse of their bodies shewed the nakednesse and simplicitie of their mindes All which continued till the sly envies of subtill Sathan buzzed in their eares a cunningly deceiving note and tainted their eyes with curiositie For the fairnesse of the apple helpt to hatch the foulnesse of the fault gave longing to the palate and action to the hand to reach and convey it to the curious taste and yet the taste could not then discern how death and it went down together And certainly if this fell not out or happened in the evening end or cool of this day it was soon after as in the second chapter of