בראשית פרק כד, י וַיֵלֶׁךְ וְכָל-טוּב אֲדֹנָיו בְ יָדו
Rashi says that Avrohom wrote a gift document to Yitzchak. The Targum Yerushalmi and Medrosh Rabbah say he wrote a דייתיקא, which is a document of declaration prior to one’s imminent death. Rashi (who said it was a gift document) might be explained that Avrohom did not appear to be near death, and even more, that afterwards he married again and had more children.
Some Medroshim mention that until Yaacov, no one had a protracted sickness. Everyone had a sudden death (some infer that one sneezed and the neshama left, which is why we have a custom to bless someone when they sneeze) without a prior sickness.
However, other Medrashim say Avrohom wore a necklace with a stone that healed a sick person that looked at it. Plus, another Medrosh says that when Hagar was driven out from Avrohom’s house, Yishmael was sick. This seems to be a contradiction to the prior Medrash that until Yaacov no one had a protracted sickness. Perhaps, one could explain that until Yaacov, no one had a protracted sickness that lead to death (only sickness and then sudden death).
Also, one should be aware that Chazal state (Yerushalmi Chagigah 1:1) that we do not question from one aggadah to another aggadah. One aggadah is not disproved due to another aggadah, and one aggadah is not more proper than another. The concepts in aggadic statements are open to anyone to explain according to one’s understanding and intellectual inclination. And so wrote Rav Hai Gaon that words of halacha are not like the words of aggadah, since the words of aggadah are open to anyone to explain according to their spirit. And Chachomim are accustomed to say regarding conflicts in Aggadah that Medroshim can disagree with each other מדרשות חלוקות הן.
