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	time_n	year_n	5,388	5	4.9453	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46700	A treatise concerning the indifference of humane actions	Jeanes, Henry, 1611-1662.	1669 (1669)	Wing J509A; ESTC R34477	148,823	174

cum illis radant capita sua Solum ergo propter viciniam Idolatrarum prohibeba●tur Sacerdotes Judaeorum radi quae fortè causa erat cur Optati Hieronymi Ambrosii tempore Christ●an● facerdotes non raderentur sed ●onderentur Nam ad huc ip●orum tempore erant Sacerdotes Isidis qui caput radebant Ut Ambrosius Epist 36. Hieronymus in c. 44. Ezechielis testantur Bellar de Monachis lib. 2. cap. 40. In Ezekiel 44.20 the Priests of the Jewes were prohibited the shaving of their heads not because it was a thing evill in it selfe but only that they might not seeme to be like unto the Priests of the bordering Gentiles who were usually shaven as appeareth by Baruch cap. 6. v. 31. But because it may be excepted that most of these rigid and severe prohibitions were given unto the Jewes under their pedagogie of ceremonies and time of bondage and therefore farther then in a morall admonition lay no restraint upon us Christians See therefore all this seconded in the New Testament by (f) Locus hic qui obscurus alioqui videtur nihil habebit difficultatis metaphorâ berè explicatâ vult fideles non tantùm cavere à vitiorum contactu sed nè qua ad eos contagio pertingat quicquid affine est ac vicinum fugiendum esse admonet quemadmodum si de pudicitia sermo habetur dicemus tollenda esse omnia libidinum irritamenta id etiamnum clarius fiet si amplietur oratio nempe ut oderimus non carnem modo sed tunicam quae ejus contactu infecta fit Nam particula●● ad ampliationem valet ergo adeo non permittit indulgentia fovere uti omnes praeparationes omnia que accessiora utvocant potius resecari jubeat Calvin in locum St Jude ver 23. Where in reference to that legall pollution which came by touching the garment of one that was Levitically uncleane he exhorts Christians to hate the garment spotted by the flesh that is saith Gualter quicquid ingenium carni● sapit whatsoever hath but a smack or relish of the flesh all preparations and acc ssaries of evill any thing that is necre of kin unto or but bordering upon vice thinks Calvin Observe here the emphaticall gradation of the Apostle hate not only the flesh but the garment spotted by the flesh not onely the garment overspread quite covered but the garment that was but here and there a little spotted by the flesh Out of Christs garment there issued vertue which cured the woman that had the bloody fluxe but contrary wise out of this garment but spotted with the flesh exit vis quaedam maligna there goeth a poisonous kind of infection which soone will staine a soule with the leprosy of sinne Unto this place of Jude I shall adde another out of the Apostle Paul Heb. 4.1 Let us therefore feare lest a promise being left us of entring into his rest any of you should seeme to come short of it Hence Dickson collects that we must not only feare by misbelieving to come short but to seeme or give any appearance of coming short Pareus also hath the like note upon the place verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videatur sollicitudine tanta hic opus esse innuit ut non modo quae revera nos frustrent sedetiam quae videatur frustratura provide caveamus But because as the old saying runs praxis sanctorum est interpres praeceptorum I shall intreate you next to take notice how this precept hath been exemplified The Church (g) Those words Cant. 1.7 as one that turneth aside may be rendred as one that is recovered or veiled This sense the Greeke version giveth according to the usuall signification of the Hebrew word and this covering either is asigne of sorrow and shame● as mourners used to cover their faces Ezek. 24.17 or of lightnesse and dishonesty as Thamar was thought to be an harlot because she had covered her face Gen. 38.14 15. So here the spouse desireth to know where Christ feedeth lest she should wander about and seek him with sorrow and be by others reputed an harlot for she would eschew all appearance of evill Ainsworth in locum Cant. 1.7 professeth against even all shew of communion with false Churches that pretend unto fellowship with Christ Why should I be as one that turneth aside by the flockes of thy companions But to come unto particular examples and here in the times before Christ is very remarkeable the couragious and undaunted resolution of Eleazar against but the appearance of an evill 2 Mac. c. 6. v. 18. usque ad finem When he was besought to bring flesh of his owne provision such as was lawfull for him to use and but make as if he did eat of the flesh taken from the sacrifice commanded by the King v. 21. Why even this evill appearance this seeming this making as if he did eat of the flesh taken from the sacrifice commanded by the King so deepely disrelished him as that he chose death before it For it becommeth not our age saith he in any wise to dissemble whereby many young persons might think that Eleazar being fourscore years old and ten was now gone to a strang religion so they through mine hypocrisy and desire to live a little time and a moment longer should be deceived by me and I get a stain to my old age and make it abominable v. 24 25. But why mention I Eleazar behold the example of one greater then Eleazar the example of the rule and patterne of holines unto the Church Christ Iesus God blessed for ever whose example in Morals and matters of ordinary obedience amounts ever unto the authority of a command How exemplarie he was in this particular you may reade Matth. c. 17. from v. 24 unto the end of the Chapter There you have him performing an action not for that omission of it would have been evill but because in opinion of the Jewes it would have given shew of evill For if first you understand the words as most Interpreters do of the tribute to be paid unto the secular Magistrate then sinfull it had not been in our Saviour to have refused paiment of tribute unto Caesar For how could the Son to the living God who was King of Kinges and Lord of Lords King of heaven and earth whose the earth and all the fulnesse thereof was be justly tributary unto any mortall The Kinges of the earth take tribute or custome not of their owne children however they expect obedience from them but of strangers because paying of tribute denoteth some degree or kinde of Servitude The children then are free vers 25 26. Therefore from all taxes and impositions justly was to be exempted Christ the Son of David there was no reason he should pay tribute unto Caesar nay more reason he being of the blood royall should receive tribute from the Jewes than Caesar a forrainer having no title to the Crowne but that which the sword