Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	darkness_n	light_n	shadow_n	7,372	5	9.4624	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73378	An exposition of the lawes of Moses Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.; Works. v. 3	Weemes, John, 1579?-1636.	1632 (1632)	STC 25207.5; ESTC S112662	524,931	1,326

translated out of the Greeke The first translation of the New Testament was into the Syriacke tongue The first translation of the new Testament was the Syriack Marcke is holden to be the Author of this translation hut he was martyred in the eight yeare of Nero and the Fathers who lived in Egypt and Palestina make no mention of this Syriack translation as Origen Clemens Alexandrinus and Athanasius and therefore it seemeth to be latter and not so soone after the Apostles The Syriack translation which was heretofore in our Churches was defective The Syriack translation which was here to fore wanted many things and wanted many things which were in the originall as it wanted the last verse of the seventh Chapter of Iohn and the history of the adulterous woman Ioh. 8. So the second Epistle of Peter the second and third Epistle of Iohn the Epistle of Iude and the booke of the Revelation all these were wanting in it But that Copie which is brought lately from Syria wanteth none of these as Ludovicus de Deiu testifieth in his Syriack translation which hee hath now published and the Arabicke translation which Erpeneus had by him hath all these places which the former translation wanted Wee will subjoyne here the postscripts which are found in the Syriack and Arabick translations after the Evangelists The postscript of the Evangelist St. Matthew in the Syriack is this Scriptum est in terra palestinae Hebraice The Postscript of Matthew in the Syriack and Arabick translations this Gospel was written in the Hebrew tongue in Palestina The Postscript in the Arabick is this Absolutum est Evangelium Matthaei Apostoli quod scripsit in terra Palestinae Hebraice auxilio spiritus sancti octo annis postquam dominus noster Iesus Christus carne in caelos ascendit primo anno regni Claudij Caesaris Regis Romani That is the Gospel of the Apostle Matthew which he wrote in Hebrew by the assistance of the holy Spirit in the land of Palestina was perfected eight yeares after Iesus Christ ascended to the Heavens in the first yeare of the reigne of Claudius Caesar the King of the Romans The error of this Syrack and Arabiack postscript Here observe two things first that the Syriack and Arabick say that this Gospel was written in Hebrew first whereas it was written originally in Greeke Secondly that the Arabick calleth Matthew an Apostle whereas he was an Evangelist The postscript of Marke in the Syriack and Arabiack Translationes The Postscript of the Evangelist Marke in the Syriack is this Absolutum est Evangelium Sancti Marci qui loquutus est Evangelizavit Romae That is here endeth the Gospel of S. Marke which he spake and preached at Rome The Arabick hath it thus Finitum est exemplar Marci quod scripsit in ditione romana occidentali in vrbe Romana anno duodecimo postquā dominus noster Iesus Christus carne in Caelos ascendit quarto anno Claudij Caesaris That is here endeth the exemplar of Marke which hee wrote in the province of westerne Rome in the City of Rome it selfe twelve yeares after our Lord Iesus Christ ascended into heaven in the flesh in the fourth yeere of Claudius Caesar The errour of these two postscripts But this Postscript is not probable for Marke lived in the Church of Alexandria in Egypt therefore it is more probable that he wrote his Gospel there than at Rome The postscript of Lu●● In the Arabiack and Syriack Translation The Postscript of Luke in the Syriack is this Scriptum est Alexandriae magnae quindecem annis a Christi ascensione It was written in the great City of Alexandria fifty yeares after Christs ascention The Arabick is Scriptum est grace in civitate Macedonia vigesimo secundo anno post ascensionem Domini in caelum vigesimo quarto anno Claudij Caesaris This Gospell was written in Greeke in the City of Macedonia twenty two yeares after the Lords ascension into the heavens the twenty fourth yeare of Claudius Caesar Here we may see the difference betwixt these two Postscripts the Syriack saith The error of these two postscripts it was written in Alexandria in Egypt and the Arabick saith it was written in Macedonia in Greece what credite then should wee give to these Postscripts The Postscript of Iohn the Syriack is The postscript of Iohn in the Arabiack and Syriak Translation Iohannes Evangelista hoc Evangelium edidit Grace Ephesi That is the Evangelist set forth this Gospel in Greeke at Ephesus the Arabick is Iohannes filius Zebedaei vnus ex duodecem Apostolis scripsit id graece Incolis Ephesi anno post ascensionem domini in Calos tricesimo imperante Nero. Iohn the son of Zebedaeus one of the twelve Apostles wrote this in Greeke to the inhabitants of Ephesus thirty yeares after Christs ascension in the reigne of Nero. The Syriack translation is read in Syria Mesopotamea Chaldea and Egypt and it was sent first in to Europe by Ignatius Patriarch of Antioche These who translated the Bible in latter times The latter Translaters of the Bible Popish or Orthodoxe were eyther Popish or Orthodoxe Popish the Latine translation established by the councill of Trent Vatablus Arias Montanus Pagninus and Isiodorus Clarius By the reformed as by Munster Ecolampadius by Leo Iuda who dying before the worke was finished Bibliander and Conradus Pellicanus finished it and then they are called Biblia Tigurina And lastly by Iunius and Tremellius Of the Vulgar Latine translation WHen light arose to them who sate in darkenesse and in the shadow of death to the Protestants who lived before in Popery they began to search the originall Text and to looke into the fountaines the Hebrew and Greeke and they charged the adversaries to bring their proofes out of the originall Text in their disputations with them The Church of Rome decreed that the Vulgar Latin translation should be the originall The Church of Rome to obviat this made a decree in the Councill of Trent Anno. 1546. that the vulgar Latine should be holden for the originall which was as base a change as when Rehoboam changed the golden Sheilds in the Temple into Sheilds of brasse 1 King 14.27 So have they changed the originall into the Vulgar Latine translation and made it authenticke which in many places is corrupted After that they had inacted that the Vulgar Latine should be onely the touchstone to try all controversies and that they should use it in their readings and disputations then Sixtus Quintus the Pope tooke great paines about the correcting of this Vulgar Latine Pius the fourth and Pius Quintus had done something before in the correcting of this Vulgar translation but it was Sixtus Quintus that finished it Forty foure yeeres betwixt the act of the Councill and the finishing of the Latin translation Anno 1590. So that there were forty foure yeares betwixt the Act made in the Councill

day farre from them and they said Let us eate let us drinke for tomorrow wee shall die 1 Cor. 15.32 Many men live now as though they should never dye they make a covenant with death as the Prophet saith Esay 28.16 We have made a covenant with death and with hell are we at agreement But they are deceived death is unmercifull it will mak a league with no man this league is made only in the imagination of their owne hearts Fiftly consider the comforts which we have against the grave it is very terrible in it selfe it is called a pit Esa 38.18 darknesse and the Land of oblivion Psal 88.13 The shadow of death Iob 10.21 corruption and destruction and for the power of it it is said to have gates and doores Iob 38.13 and a soule Esay 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilatat sepulchrum animam suam Hirhhibbah sheol naphshah the grave hath enlarged her soule so to have hands Psal 49.16 and 89.49 so to have a mouth Ps 141.7 so a sting 1 Cor. 15.55 all those Epithites are to shew how terrible and fearefull it is to a wicked impenitent sinner who lyeth down in it with his sins upon him but to the godly it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sleeping place it is a place that all men yea even the best must come into Iacob made account to go thither Gen. 37.35 and Iob desired to be there O that thou wouldest hide me in the grave Iob 14.13 Because he knew that it was his house Iob. 17.13 Yea Christ himselfe was there and sanctified it first he bought the grave the price of him that was valued after that Iudas had cast it backe againe was given for a potters field for the buriall of strangers this is the first right which gentiles have to the grave because Christ purchased it unto them Againe Christ was buried in Golgotha where his blood ranne downe upon the graves of the dead that were buried there Thirdly he hath lyen downe in it and whereas it was loathsome before now he hath persumed it so that we may safely lye downe in that bed in which his blessed body lay and lastly he hath the key of the grave to open it when hee pleaseth so that it hath no power to keepe us Revela 1.18 I have the keyes of hell and of death this is a singular comfort to us then who are the Children of God so that we may say better is the day of our death than the day of our birth Sixtly wee should remember that our dead bodies are within the covenant and the Lord forgetteth them not When Iacob went downe to Egypt the Lord promised to bring him backe againe Gen. 46.4 but how did the Lord bring him backe againe seeing he dyed in Egypt The Lord was with him when his bones were brought out of Egypt so the Lord preserveth all the bodies of his Saints and he keepeth all their bones Psal 34.20 yea even when they are in the grave because they are within the Covenant therefore it is called domus viventium the house of the living Lastly that our death may be comfortable unto us let us remember that it doth not onely put an end to our miseries in this life but it is the entrance to glory and everlasting happinesse where we shall see the Lord and his Angels and abide with them eternally Moses is renowned unto the worlds end because hee saw the Lords backe parts onely but we shall not onely see his backeparts but we shall see him as he is even face to face 1 Iohn 3.2 1 Cor. 13.12 The Queene of Sheba heard many things of Salomon and yet the halfe was not told her but when shee saw him face to face then shee said Happy are thy men happy are thy servants that stand continually before thee 1 King 10.8 So in this life wee heare many things of Christ the true Salomon and his kingdome but yet the halfe are not told us for the eye hath not seene nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 But at the day of our death when our soule shall be separated from our bodies then wee shall see these things and shall say with the Queene of Sheba happy are thy men happy are thy servants that stand continually before thee and blessed are the dead that die in the Lord Revel 14.13 If wee consider these things seriously wee shal be inforced to conclude with Salomon here better is the day of death thā the day that one is borne Errata Pag. 32. line 6 for Ezek. r. Esa pag. 43. l. 15. for eate of this r. eate not of this bread but other lesse holy things pag. 68. l. 30. were essentially r. as the cause and the effect pag. 73. l. 8. r. first fruits pag. 82. l. 20. dele done upon pag. 95. l. 1. Pentecost r. Passeover pag. 101. l. 11. dele therefore p. 114. l. 25. r. they blew not at all in the fifty yeere as Masius holdeth but in the forty nine yeere pag. 156. l. 22. for neither r. and his sonnes but not his daughter pag. 168. l. 27. for thee r. his FINIS AN EXPLICATION OF THE IVDICIALL LAWES OF MOSES Plainely discovering divers of their ancient Rites and Customes As in their Governours Government Synedrion Punishments Civill Accompts Contracts Marriages Warres and Burialls Also their Oeconomicks Vizt their dwellings Feasting Clothing and Husbandrie Together with two Treatises the one shewing the different estate of the godly and wicked in this life and in the life to come The other declaring how the wicked may be inlightned by the preaching of the Gospel and yet become worse after they be illuminated All which are cleered out of the Originall Languages and doe serue as a speciall helpe for the true understanding of divers difficult Texts of Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venia danda primum aliquid experienti By IOHN WEEMSE of Lathocker in Scotland Preacher of Gods Word LONDON Printed by Iohn Dawson for Iohn Bellamie and are to be sold at his Shoppe at the signe of the three Golden Lyons in Cornehill neere the Royall Exchange 1632. TO THE RIGHT HONORABLE COLENE EARLE OF SEAFORT Lord Mackenzee and Kintaill one of his MAIESTIES most Honorable Privie Councell in the Kingdome of Scotland Honorable and my very good Lord GOD who is the God of order and not of confusion from whom all good things descend hath placed here below sundry sorts of people Prov. 30.25.26.27.28 the Ants are a people not strong yet they prepare their meat in the Summer the Conies are but a feeble folke yet make they their houses in the Rocks the Locusts haue no King yet goe they forth all of them by bands the Spider taketh hold with her hands and is in Kings palaces this sort of people differ very much for some of them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which provide onely