Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	age_n	old_a	year_n	4,796	5	5.3056	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05462	Erubhin or Miscellanies Christian and Iudaicall, and others Penned for recreation at vacant houres. By Iohn Lightfoote, Master in Arts, sometimes of Christs Colledge in Cambridge.	Lightfoot, John, 1602-1675.	1629 (1629)	STC 15593; ESTC S108555	67,393	223

to his owne freewill that the repairing of Adam through Christ might be the more glorious Hereupon one sings O foelix lapsus Vnhappy was the fall of Adam since by his fall we all fell but yet happy was that vnhappy fall since it must bee recured by Christ. Ioseph suffered his brother Simeon to go into prison for a while that at last he might bring him out with greater comfort So God suffered Adam to go into Satans Newgate for a while that at last he might bring him out with greater comfort The day thou eatest hereof thou shalt dye there is the prison And the man tooke and ate there Adam goes into prison the seed of the woman shall breake the head of the Serpent there Ioseph deliuers Simeon out of prison God brings man out of hell through Christ. Whereupon a Doctor in admiration questions vtrum mirabilius homines iustos creare an iniustos iustificare whether is more admirable that God created man righteous or that hee iustified man when he had made himselfe vnrighteous Whether was more miraculous for God to make man of nothing or to repaire him from worse then nothing Wonderfull he was in both in his first and his second creation for Iustificatio est secunda hominis creatio mans Iustification is his new creation CAP. XLVIII Ophitae Euia SOme Heretickes in Epiphanius thinke themselues beholden to the Deuill for his paines that he tooke to ouerthrow Adam for they vsed to worship a serpent because say they hee brought knowledge into the world Clemens Alexandrinus doth partly thinke this conceit was got among the Heathens who at their feasts of Bacchus vsed to carrie a serpent as it were in procession and to crie Euia Euia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Euia saith Clemens if it be asperated Heuia it signifies in the Hebrew tongue a female serpent Where the good man calls the Chaldee tongue the Hebrew For in the Hebrew I do not find such a word for a serpent But all the Chaldee translations of the Bible in the third of Genesis and diuerse other places doe vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiuia for a serpent which I take to bee the word hee meanes CAP. XLIX Of the Greeke Translation of the fifth of Genesis HOw the Septuagint does adde hundreds of yeares to mens ages before and after the floud few schollers but they know This bred the difference of computation of the times while some followed the Hebrew some the Greeke Hence came two notorious doubts About Methuselah liuing after the flood who died a moneth or two before And of Sem his death before Abrahams birth who liued as long after Abraham came to Canaan as Abraham was old when he came thither viz. seuenty fiue yeares And so might well be Melchizedek The Greeks had a great deale of stirre where to put Methushelah all the floud-time for feare of drowning At last some laid him on the top of Noahs Arke and there hee was all that watry yeare The Iewes lay Og the giant there also as the Chaldee Paraphrast vpon the foureteenth of Genesis ridiculously obserueth Whose words for your fuller sport I will not spare to set down The thirteenth verse hee renders thus in Chaldee And Og came who was left of those that died in the floud for hee rode vpon the Arke and was as a couering vpon it and was nourished with Noahs vittailes but he was not preserued for his owne sake or merit but that the inhabitants of the world might see the power of the Lord and say Did not the Gyants in old time rebell against the Lord of the world and he destroyed them from the earth yet assoone as these Kings make warre behold Og is with them Og saith with himselfe I will go and shew Abraham Lots case that hee is taken prisoner that so he may come to rescue him and may himselfe fall into their hands He goes and comes to him about the Passeouer day and finds him making vnleauened cakes then hee told Abram the Hebrew c. Thus far the Chaldee of whose conceits here and in one thousand of places more and so of his nation the Iewes I know not whether to say Risum or fletum teneatis amici But to returne to my purpose The Greeke Bible makes Methushelah liue fourteene yeares after the floud their reason of this their addition of yeares many render which I omit But S. Austen saith some fall short of this mans age In three Greeke bookes saith he and one Latine and one Syrian booke all agreeing one with another Methusalem is found to die sixe yeares before the floud So Austen in Ciu. dei lib. 15. cap. 13. Such differences may incite men to apply themselues to the Hebrew text where is no falsifying nor error CAP. L. Vpon the words The seede of the woman shall breake the Serpents head THe new Testament affords a rich Commentarie vpon these words in the Gospell of Saint Luke who in his third Chapter shewes how through seuentie fiue generations Christ is this seed of the woman and in the fourth Chapter how through three temptations this seed began to bruise the head of the Serpent where the Reader may obserue how the diuell tempts Christ in the very same manner that he had temped Eue though not with the same successe Al the sins of the world are brought by Saint Iohn to these three heads Lust of the flesh lust of the eyes and the pride of life 1. Iohn 2.15 By these three Eue falls in the garden She sees the tree is good for meate and the lust of the flesh inticeth her she sees it faire to looke on and the lust of the eye prouokes her and she perceiues it will make her wise and the pride of life perswads her to take it By these three the deuill tempts Christ when he is hungrie he would haue him turne stones into bread and so tries him by the lusts of the flesh He shewes and promiseth him all the pompe of the world and so tries him by the lust of the eyes and he will haue him to flie in the aire and so tempts him to pride of life But as by these three the Serpent had broken the head of the woman so against these three the seed of the woman breakes the head of the Serpent Dauid Prophecied of this conquest Psal. 91.13 The Dragon thou shalt tread vnder thy feet The verie next verse before this the deuill vseth to tempt Christ withall but to this he dare not come for it is to his sorrow CAP. LI. Iewish hypocriticall prayers reproued by our Sauiour Mat. 6.5 Because they loue to stand praying in the Synagogues and corners of the streets THis Sermon vpon the mount is much in reproofe of the Iewes Talmudicall traditions by which they made the word of God of none effect This verse reproueth one of their tenets for their high-way Oraisons for which they haue this tradition in their Talmud Rabbi