Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	sin_v	13,883	5	9.2456	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11058	An exposition on the fourteene first chapters of Genesis, by way of question and answere Collected out of ancient and recent writers: both briefely and subtilly propounded and expounded. By Abraham [sic] Rosse of Aberden, preacher at St. Maries neere South-Hampton, and one of his Maiesties chaplaines.	Ross, Alexander, 1591-1654.; Ross, Alexander, 1591-1654. First booke of questions and answers upon Genesis. aut; Ross, Alexander, 1591-1654. Second booke of questions and answers upon Genesis. aut	1626 (1626)	STC 21324; ESTC S116181	141,572	354

bee the more circumspect in obeying God considering hee might be as well put out of it as he was brought in if he brake Gods Law Thirdly that hee should haue no cause to accuse God of cruelty in putting him out of that place which by nature was due to him therefore he returnes to the place from whence he came Q. Then why was Euah created in Paradise A. Because Adam out of whose side shee was taken was now in Paradise Secondly she is not now properly created but formed and framed out of Adams rib for when Adam was formed she was created potentia in him in respect the body of Adam was the matter of her body Q. Should man haue wrought in Paradise A. Yes but not for need and with trouble as now but with pleasure to keepe himselfe from idlenesse Secondly thereby to stirre him vp the more to contemplate heauenly things And thirdly to trie the diuers natures of grounds and of those things that grow on the ground Q. Doth these words You shall eate of euery tree of the Garden containe a precept or a permission A. Not a precept but a permission for if God did command Adam to eate of ●…uery tree he should haue beene tied to it Secondly man hath no need to bee commanded to eate when he is hungry for he can doe that by nature Thirdly he knew that all the trees were created to that vse therefore he needs no commandement to eate Q. Was this commandement of not eating the tree of Knowledge of good and euill inioyned to Eua also A. Yes for so she confessed to the Serpent Secondly if she had not beene commanded to abstaine from it shee should not haue sinned in eating of it Q. How could this precept belong to Eua seeing she was not yet created A. It was first giuen to Adam and then by Adam it was deliuered to Eua. Q. Why did God forbid Adam to eate of this tree A. First to let him know that he was but a creature and seruant and therfore had a Lord whom hee must serue and obey Secondly to let him see that hee had free-will and power both to chuse and refuse any thing hee pleased Thirdly to exercise him in obedience Q. But seeing God knew that Adam would violate this precept and bring himselfe and his posterity to perpetuall miserie why would God inioyne it to him A. To make him inexcusable for he made him vpright and gaue him grace to obey if he would dedit Adamo posse si vellet non velli posse Secondly Although God knew that man would sinne yet he did permit him because he was to conuert that sinne of Adam to his greater good in sending his Sonne into the world Thirdly he suffered him to fall that his Mercie and Iustice might appeare the more Q. How is it vnderstood that whatsoeuer day Adam should eate of the Forbidden tree he should die A. Hee did not die actually as soone as hee had eaten the forbidden fruite but now he was subiect to death and the necessity of dying is laid vpon him Secondly he may be said to dye actually that day because then the infirmities of body and soule which are the fore-runners causes of death actual did seaze vpon him so mortuus est morte inchoata sed non completa Q. Why did not God expressely threaten Adam with death eternall A. Because God in the old Testament speaketh but sparingly of death eternall and vnder shaddowes Secondly death corporall is better knowne to man not onely by faith and reason but also by experience then death eternall which onely is knowne by faith Thirdly hee would speake of such a death as did not onely belong vnto him but to all his posterity although they did repent and this is the death of the body whereof all are partakers Q. Why did God threaten Adam with death A. Because death is the greatest and most fearefull miserie that can happen to man Secondly The name of death comprehends all the miseries and afflictions that doe befall man in this life because they are preparations to death Nam vt via ad generationem est generatio sic via ad interitum est mors Q. Then what death is mean●… here A. Both of body and soule temporall and eternall Q. How can death corporall bee a punishment for sinne seeing it proceeds of naturall causes as of contrary qualities A. It is not the punishment of sinne as it proceedes of naturall causes but in respect that God ordained Adam to liue immortally if he had not sinned now hauing sinned death followes as the stipend of sinne Q. Why was it not good that man should bee alone A. Because man without the woman could not procreate children and so man-kinde could not bee multiplyed Secondly Christ could not haue come in the flesh Thirdly the Elect and Church of God could not haue increased if Adam had beene alone Q. How were the creatures brought to Adam A. Either by the helpe of Angels or by that naturall instinct which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which euery creature perceiueth what is good and bad for them Q. Why did God bring the creatures to Adam A. First To let him see how much he did excell them and how much the more he should be thankfull Secondly Because hee was the Lord of the beasts God would haue him to see his seruants Thirdly that he might name them Fourthly that posterity might know what excellent knowledge Adam had in giuing names to the creatures according to their kindes Q. Why were not the fishes brought to Adam A. Because they doe not so much resemble man as the beasts secondly because they could not be such a helpe to man as the beasts thirdly because they could not liue out of the water Q. Had Adam the knowledge of all things as soone as he was created A. Yes because he was created perfect as well in regard of the gifts of his minde as of his body secondly hee was to be the Father Teacher and Gouernour of mankinde which hee could not haue beene without excellent knowledge thirdly knowledge was a part of Adams happinesse and hee could not haue beene perfectly happy if hee had beene at any time ignorant fourthly if God prepared food and all things needfull for his body then much more science and vnderstanding which is the food of the soule Q. Should Adams Pesterity in the state of innocencie haue knowledge ingrafted in them without labour A. No for it is naturall to man to attaine to knowledge by his senses and experience therefore the soule hath receiued a body with senses which the soule may vse as organs to beget knowledge yet man in that happy estate should haue attained to knowledge sooner and with greater ease than now because the wit was most excellent the senses more perfect the life longer the body healthier and stronger and there should haue beene no impediment to learning as now Q. Had

Q. What is the cause that Adam and the rest here named before the Floud liued so long A. First because they liued soberly and were contented with simple dyet not pampering their bellyes as now with varietie of Dishes Secondly the constitution of their bodyes were better than ours stronger and not subiect to Diseases Thirdly they had more experience and skill in the nature of Hearbes and Fruits which they did eate than wee haue Fourthly the Earth then brought foorth excellenter Hearbes for the food of man than it hath done after the Floud Fiftly God would haue them liue so long that Man-kinde might the more be multiplyed Sixtly that man might the more commodiously finde out Arts and Sciences which they could not doe without long experience Seuenthly the moderate temperature of the ayre was then greater Eightly they did liue so long that Adam night teach them the Creation of the World his happinesse in Paradise and reiection from thence c. that the knowledge of God and Religion might the better be established amongst them and propagated by them Q. What kind of yeeres were those that Moses mentioneth here A. Not the yeeres of the Moone which we call Moneths for by this computation we should confesse that Kenan and Enoch did beget sonnes and daughters before they were seuen yeeres old and that Abraham being 17. yeeres of age was a very old man but Moses meaneth the yeeres of the Sunne which were equall with our yeeres as we haue prooued in the Preface vpon the second book of our Iewish Historie Q. Why did Moses subioyne vnto euery one of their liues this Particle and he died A. First to shew the ineuitable punishment and consequent of sinne vpon all Man-kinde And from hence we may conclude that euerie one that dyeth is a sinner euen children for death is the wages of sinne I except Christ who dyed not because he sinned but because he came to destroy sinne and death and Satan that hath the power of death Secondly to shew the vanitie of this life which is so short Thirdly to put vs in minde of our mortalitie that wee might prepare our selues for our end All must die euen those are gone that liued so long and although that we thinke they liued many yeres yet we may truly say that they did not liue one whole day for none of them liued 1000. yeeres which to God is as one day Q. What is the cause of the great difference betweene the Hebrew Copies and the translation of the Septuagints in the computation of the yeeres betweene Adam and the Floud A. Wee cannot say that those seuentie Interpreters which Ptolomey did imploy in translating the Hebrew Bible into the Greeke Tongue did erre in their computation seeing they vse no figures as the Greekes and Latines doe in this computation but they vse the names of their numbers But rather wee thinke that those that copyed out the translation of the Septuagints out of Ptolomeus Librarie did erre in mistaking the Greeke figures for one letter or figure may easily be mistaken for another or else they were somewhat negligent because they thought these numbers of yeeres not to be necessarie But we must adhere to the Hebrew veritie or else if wee follow the Septuagints in their computation wee must yeeld that Methusalem did liue after the Floud sixteene yeeres which is directly against the truth of Gods Word which affirmeth that eight soules did onely escape the Floud that is Noah and his Family Q. Did Henoch die or not A. Hee did not die so witnesseth Paul Heb. 11. and Moses also in this place for hee subioynes to euery one of their liues that liued before and after Henoch vntill the Floud and he died but of Henoch hee speaketh no such thing Q. Why did God translate Henoch that hee should not see death A. First that he might assure the faithfull of their resurrection and life eternall secondly because the World did degenerate and came as it were to the height of impietie therefore hee tooke him away lest he had beene desiled with their wickednesse and so be made partaker of their plagues thirdly because God would shew the World how highly he esteemeth those that walke with him that is that obey loue and feare him Q. Whither was Henoch translated A. Not to the earthly Paradise for that was destroyed with the Floud but he was translated to that heauenly Paradise whereof Christ speaketh to the good Theese on the Crosse and whither Elias was caught now although hee dyed not yet his translation was in stead of death Q. What signifieth Noe A. Rest which name his father Lamech gaue him because of the comfort hee should haue of him thinking that he was the promised Seed that should tread downe the Serpents ●…ead or rather because that he perceiued by the Spirit of Prophecie that he should be the type of Christ for as Noe restored the World after the Floud so did Christ after the floud of his Fathers wrath restore the World to spirituall life secondly as Noe did build the Arke so hath Christ built the Church thirdly as Noe offered sacrifice whereby God smelled a sauour of Rest and said hee would curse the ground no more so in Christs Sacrifice which hee offered on the Crosse is the Father well pleased and he will not be angry with his Church for euer Q. How was Noe a comfort to Lamech concerning the sorrow and worke of his hands and touching the Earth which the Lord cursed A. By Sorrow and the workes of our hands may be vnderstood Sinne which is our owne worke as holinesse is the worke of God by the Earth which was cursed we vnderstand the barrennesse of the Ground and the hard labour of the Husbandmen for the Ground was cursed twice once for Adams sake and once for Caines but now Lamech comforteth himselfe that Noe shall be acceptable to God who for his sake appointed times and seasons for sowing and reaping and gaue Noe the skill to finde out Wine that comforts the heart 〈◊〉 man and also in his time God did sweepe 〈◊〉 way the sinnes of this age which did grieue 〈◊〉 mech with an vniuersall Floud Q. Which of Noes three sonnes were eldest A. Iapheth is the eldest as it is plaine Gen. 10. 21. C ham the youngest Gen. 9. 24. but Shem is first named First because in dignitie he is preferred before his brethren Gen. 9. 26. so Abraham is named before his elder brother Gen. 11. 26. Iacob before Esau Gen. 28. 5. Ephraim before Manasses Gen. 48. 20. Secondly Shem is first named because of him Abram and his posterity the Israelites descended of which Moses is purposed to speake most Q. Why did the Patriarchs here named ●…staine so long from begetting children as Noe till he was 500. yeeres old c A. As they liued longer then wee so they were not readie so soone to beget children as we are for now when a man is thirtie he is in the

7. 1. thirdly Tents are weakly built and not able to resist those iniuries of the a●…re that houses can so the Church in her selfe is weake though in the Lord shee be strong and these weake things God hath chosen to confound the things that are mightie 1. Cor. 1. 27. fourthly the Church is called a Tent in relation to Moses Tabernacle For as there God was worshipped sacrifices were offered and the presence of the Lord was to be seene so in the Church we worship God offer vp spirituall sacrifices and doe inioy the presence and comfort of his spirit Againe the Church is called the Tents of Sem because he was the father of the Iewes amongst whom God onely had his visible Church so shee is called the Tents of Iudah Zach. 12. 7. the Tents of Iacob Mal. 2. 12. and also the Tents of the Saints Reu. 20. 9. Q. Wherein was Noah the tipe of Christ A. As Noah built an Arke so did Christ the Church secondly as Noah did offer a sacrifice whereof God smelled a sauour of rest so did Christ thirdly as God for Noahs sacrifice did curse the ground no more euen so for Christs sacrifice God did curse the Church no more fourthly as Noah planted a vineyard so did Christ plant the Church which is his vineyard 5. as Noah was drunke with wine so Christ who is the true wine and who troad the wine-presse alone who turned water into wine and who was counted a drinker of wine was drunken with the wine of his fathers wrath in commemoration whereof he hath commanded vs to drink wine in the sacrament sixthly as Noah after his drinking fell asleepe so Christ after he had drunke of the Cup which his Father gaue him died for death is a sleepe seauenthly Noah was made naked in his sleeping and so was Christ in his suffering eighthly Noah was mocked by his owne sonne and so was Christ by his owne people the Iewes ninthly Noah fell asleepe in his owne Tent and Christs died in his owne country Iudea tenthly Sem and Iapheth couered Noahs bodie with a garment so Ioseph and Nicodemus couered Christs bodie with linnen cloathes eleuenthly Noah awoke from his sleepe and so did Christ from his graue twelfthly Cham was cursed for scorning his Father and the Iewes are yet accursed for killing their Sauiour Q. How long liued Noah after the flood A. Three hundred and fiftie yeeres euen till Abraham was about fiftie yeeres of age or 58. as the Hebrews and others doe thinke and in that Noah liued so long after the flood it sheweth vs that long life doth neither depend from the starres the temperature of the ayre the constitution of the bodie the excellencie of meate and drinke nor any thing else except from Gods blessing for neither had the Starres that influence nor the ayre that temperature nor mans body that strength nor the hearbes that nutriment which they had before the flood yet Noah liued after the flood 350. yeeres and his sonne Sem 500. secondly God would haue him liue so long after the flood not onely to see the effect of Gods blessing in the multiplication of his posteritie but also to instruct the world with the knowledge of the true God and of these things that were done before the flood Q. How olde was Noah when he died A. Nine hundred and fiftie yeeres the oldest man that euer liued except Iared that liued 962. yeeres and Methus●…lah that liued 969. yeares yet for all his long life he is not exempted from death Nam omnes vna manet nox calcanda semel via lethi Againe what was all this long life of Noah but a long tragedie full of sorrow and miserie hee was vexed with the wickednesse of the world before the flood and made a mocking stock in the Arke tormented with the horrour of that fearefull iudgement after the flood mocked by his owne sonne and grieued with the idolatrie not onely of Cham and Iapheths posteritie but also of Sems family whom hee had so highly blessed and this was not a small griefe to see wicked Cham whom hee had cursed with his posteritie so to flourish and abound in wealth and power Surely we are made saith Iob to possesse moneths of vanitie and wearisome nights are appointed to vs therefore let vs learne to contemne this foolish world for the graue at last must be our house and our beds must be made in the darkenesse Iob. cap. 7. 3. and cap. 17. 13. Questions on the tenth Chapter Q. WHat is meant by this word Generation which is so often vsed in the Scripture A. First it signifieth the originall and beginning of things as Gen. 2. 4. these are the generations of heauen and earth secondly the historie of a mans life and of those things that doc befall him as Gen. 6. 9. these are the generations of Noah thirdly a genealogie or supputation of ones posteritie as here in this Chapter these are the generations of the sonnes of Noah fourthly it is taken for the people that doe liue in such or such an age as Gen. 15. 16. in the fourth generation they shall come againe fifthly for an age it selfe as Matth. 24. 34. this generation shall not passe c. sixthly for ones natiuitie as Mat. 1. 18. the generation of Christ was thus seauenthly for a nation as Matth. 12. 39. an euill generation seeketh after a signe eighthly for a kinde or fashion as Luke 16. 8. the children of this world are wise in there generation c. Q. Why doth Moses set downe this genealogie seeing Paul doth command vs not to giue heede to genealogies 1. Tim. 14. A. Paul doth condemne these genealogies that are endlesse and which minister questions not edifications secondly he doth command vs not to giue heede to them neither to account them apart of Gods worship as the Iewes did but this Genealogie of Noah and such like in Scripture are profitable for vs to know and therefore are not condemned Q. What profit is it for vs to know the generations of Noahs sonnes A. They are profitable First because by them we see how the world is multiplied 2. by them we may refute the fabulous genealogies of Poets Phylosophers Egyptians Aethiopians and others that doe bragge of their antiquity 3. in this genealogie we see the effect of Gods blessing in multiplying mankinde 4. by this genealogie we know so much the better what these nations are that are often named in the Scripture 5. we know also from hence how Christ came of Sem according to the flesh and how Noahs curse tooke effect in the posterity of Cham. Q. Was this propagation of mankinde by Noahs three sonnes in so short a time miraculous A. Miracles are those workes which doe exceede the power and force of nature and these are of two sorts pure miracles which in all respects exceedes the course of nature as the standing of the sunne in the dayes of losuah his going backe in

vexed to see not only others but also his owne posterity fall to idolatry yet he is comforted before he dyeth to see the Church renued again in Abraham and Isac and no lesse comfort was it for Abraham and his sonne to enioy the society of old Sem who saw the first world the flood the building of Babel who questionlesse did instruct them with the knowledge of the true God and of those things which he had both receiued of his father Noah and which hee had seene by his owne experience Q. What sonnes had Terah A. Abraham Nachor and Haran where Abraham though youngest is first placed for honour and dignities sake as before Sem is put before his elder brethren Secondly Abraham is not onely mentioned here but also Nachor and Haran for the better vnderstanding of the history of Lot the sonne of Haran and of Rebeccah Isaacks wife who was of Nachors house Q. How doe we know that Abraham was the youngest of these three A. Because he was borne when his father Terah was a hundred thirty yeares old for Terah dyed two hundred fiue yeares olde vers 32. of this cap. Then Abraham departed from Charran 75. yeeres olde Gen. 12. 4. therefore if Abram was 75. yeeres old at the death of his father it is manifest that he was borne the 130. yeere of his fathers age and so consequently he was yonger then Nachor and Haran who were borne before this time for Milcah Nachors wife was the daughter of Haran verse 29. therefore questionlesse Haran was the eldest Againe Haran died before his father verse 28. If then he died and had a daughter who was married before Abraham was 75. yeeres old then doubtlesse he was the eldest if then Abraham was borne when Terah was 130. yeeres old Haran must needs be borne when Terah was 70. For at that time he begate that is he began to beget children verse 26. Therefore by this also we may gather that Nachor was elder then Abraham Q. What shall we say to the Hebrewes who hold that Abrahams age of 75. yeeres is not counted from his birth but from his departure from Vr of Chaldea A. If this were true that Abraham was borne when his father was 70. yeeres old we must admit that hee was 135. yeeres olde when hee departed from Charran which is contrarie to Gen. 12. 4. Againe by this supputation it would follow that Isaac was born 35. yeeres before Abraham came to Canaan for Abraham was 100. yeeres old when Isaac was borne Gen. 21. But that is false for Isaac was borne in Canaan Yea if this fiction of the Hebrewes were true wee must be forced against the Scripture to admit that Abraham was 160. yeere old when Isaac was borne and that he liued 100. yeeres whereas he liued but 175. Gen. 25. Neither neede we with Augustine Quest. 25. in Gen. That Abraham came twice to Canaan once when his father was liuing and then hee remained there 60. yeeres and another time after his death for the Scripture both here and Act. 7. Mentions onely of once comming to Canaan and that after his fathers death Q What signifieth Vr of the Chaldees here A. It may either signifie fire properly and so the Hebrews think that Haran died in the fire but that Abraham was wonderfully deliuered from thence which sauours of a fable because neither mentioned by Moses nor Paul Heb. 11. Neither by Iosephus nor Philo who haue written much of Abraham Secondly This Ur may signifie metaphorically persecution and affliction which often in Scripture is called fire as Psal. 66. 12. Lam. 1. 13. And so Abraham was deliuered from the afflictions of the Chaldees Thirdly it may be here the name of a Citie as the Chaldee paraphrase taketh it or a countrey as the Greeke translateth it and this is most proper then Vr was a Citie or Countrey in Chaldea so called either from the fire which they saw come from heauen vpon the fathers sacrifices or else from the sacred fire which was kept there for fire was holy amongst the Gentiles especially amongst the Chaldeans Persians and Romans or it might haue beene called so because it stood in a low place or valley which the Hebrews call Vr. In this countrey then or Citie Haran died before his father that is his father being yet aliue and from hence Terah tooke Abraham Lot and Sarai to goe to Canaan Q. Was Sarai Abrahams halfe sister by his father Terah and not by his mother as thinketh Clem. Alexand. lib. 2. Strom. A. No but she was the daughter of Haran and sister to Lot and Milcha which Milcha was grand-mother to Rebecca Isaaks wife Gen. 22. 20 23. Then though properly shee was his brothers daughter yet shee is called his sister Gen. 20. 12. As Lot is called his brother Gen. 13. 8. For the Hebrewes vse to call their kinsfolkes brethren and sisters and though properly shee be Terahs grand-childe yet according to the Scripture phrase shee may be called his daughter For grandfathers are called fathers in Scripture as Iacob calleth Abraham his father Gen. 48. 15. 16. Shee was then Abrahams sister that is his brother Harans daughter by the same father Terah but not by the same Mother for Haran was Terahs sonne by an other woman so that he was but halfe brother to Abraham Here then we see how carefull Abraham is now and other fathers here after to take them wiues of their owne kindred and not strangers being Idolaters and this they did when as yet there was no positiue law to forbid them as afterward it was commanded by Moses Deut. 7. 3. Q. What was Iscah whom Moses calleth the daughter of Haran A. This Iscah is no other woman but Sarai for els it had beene impertinent to haue spoken of her in this place the signification also of the word so much importeth For both Ischai and Sarai signifie the same thing to witte principality or rule Then Sarai we see had two names as many other in the Scripture and though Abraham marryed her being his mothers daughter yet we must not thinke that marriage vnlawfull in him for it was not exhibited by law yea after the law we see it was in vse by the practise of Othniel for he marryed with Achsah the daughter of his brother Caleb Iudg. 1. 13. Yet although this marriage was not vnlawfull in Abraham and Othniel because it was permitted them being extraordinary persons wee must not put it in practise for many things were lawfull to them which to vs are vnlawfull And though Moses doth not expresly forbid it yet by analogy and consequence it seemeth to forbid such kind of marriage Moses Lev. 18. doth not in expresse tearmes forbid the grand-child to mary with the grand-mother or with the wife of his grand-father or a man to marry with his mothers brothers wife and yet these marriages by proportion are vnlawfull Moses onely there sets downe expresly a few vnlawfull marriages that by those wee may iudge