Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	punishment_n	sin_n	6,862	5	5.5451	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28790	The cure of old age and preservation of youth by Roger Bacon... ; translated out of Latin, with annotations and an account of his life and writings / by Richard Browne. Also, a physical account of the tree of life / by Edw. Madeira Arrais ; translated likewise out of Latin by the same hand.	Bacon, Roger, 1214?-1294.; Arrais, Duarte Madeira, d. 1652.; Browne, Richard, fl. 1674-1694.	1683 (1683)	Wing B372; ESTC R30749	117,539	326

of the Tree the Body would have been rendred impassible because it could never be removed from that Perfection it had But in the second sense it had not been impassible as long as it was not arrived at the top of Perfection for it would have been receptive of such a Change § 22. But you will question Whether then Generation and Propagation of Children could have been I answer in the Affirmative And prove it Because if such Qualities ought to be no hindrance to a Child that his Body should come to its Perfection nor to an Old Man that he should be restored to his why should it hinder Generation of Seed in the Vessels and Propagation of Children You will object Therefore to this end and to the growth of a Child's Body and reduction of an Old Man's it was necessary to take again of the Fruit of the Tree or at least of other Food I answer to this Work perhaps so it was necessary or may be the Faculties would have been so strong after the first taking of that Fruit that from the ambient Air Water or from any other Matter one might have repaired the Substance wanting to the growing of a Child or restoring an Old Man or to breeding Seed for Children For this would not then have been impossible to very strong Faculties Because perhaps the Fruit it self would have introduced alimentous Qualities into any Matter although of its own Nature such Matter had them not § 23. But whether Man stated in this Immortality acquired by the Fruit of the Tree should have had those Actions and the same Qualities in kind which we shall have after the Resurrection I dispute not this nor doth it belong to me but let Divines determine it Amongst whom the interlineary Gloss o and Bellarmine p seem to think so § 24. But Whether could Children newly born before they eat the Wood or also before their Birth in the Mothers Womb be subject to Death It seems to be denied Because the Qualities of the Fruit of the Tree of Life which was eaten by the Parents would have been in their Seed also and would have defended their Children from Death both before their Birth and after § 25. You will infer It had sufficed therefore that the Tree of Life had been once taken by Adam and Eve for all that should be born of them to have been made immortal And this Opinion seems to be confirmed first by an Argument taken from the necessary Efficient Cause for these Qualities would have been incorrup●ible and ever have remained so in the Matter and with the Seed and its Virtue would have been propagated into all the Individuals of Humane Kind and would have produced other like Qualities in a kind of Cause Univocal Therefore there was no necessity for Adam's Successors to taste the Tree of Life that they might live for ever § 26. Secondly By an Argument taken from the Final Cause For if by taking of the Fruit of the Tree of Knowledge which was but once eaten of our First Parents the Punishment of Death inevitable was inflicted upon them and their Descendents also that equality of Justice might be observed by once taking of the Fruit of the Tree of Life Life eternal for a Reward of Obedience ought not only to be given to our Parents themselves but to Universal Mankind But if this doth not please any Man one may say that some Qualities of the Tree derived to the Child would have preserved it from perishing till the Birth and after the Birth also for some Time would have been communicated in the Mothers Milk and afterwards had it been necessary he might also have eaten of the Fruit of Life it self § 27. But whether should they that had committed actual Sin according to the Opinion which admits that have been subject to Death afterwards although before they had eaten of the Tree It seems to be denied First Because even Adam after Sin should have been made free from Death had he eaten the Fruit of Life And seeing the Qualities of the Fruit would have been derived to his Children both Just and Unjust would by them have been defended from Death Secondly Because the Punishment of Death was only imposed if our first Parents violated that only Precept a D. Augustinus l. 3. de Civitat Dei c. 20. l. 11. Genes ad lit cap. 4. l. 1. de peccat mer. c. 3. b D. Thom. 1. part q. 97. art 4. colligitur ex 2. 2. quaest 164. art 2. ad 6. eámque habent communiter Scholastici sequuntur Suarius c L. 3. de opere sex dierum cap. 15. d Becanus tract de immortalitate cap. 4. e Benedictus Pereire lib. 3. in Genes disp de arbore Vitae quaest 3. f Aristoteles lib. 3. metaph cap. 4. text 15. g Rupertus lib. 3. in Genes cap. 30. h Theodoretus quaest 16. in Gen. i Thomas 1. part q. 100. art 2. k Chrysostomus hom 18. l Patres Conimbricenses 2. de generat cap. 3. quaest 2. articul 2. assert 2. lib. 7. phys cap. 1. quaest 1. art 2. m Petrus Garcia Fen. 1. 4. tract 1. cap. 4. disp 2. quaest 5. pagina 269. col 2. n Thom. 1. p. quaest 97. art 2. § Respondeo o Gloss. interl in illa verba Ne forte sumat p Bellarm. lib. 1. tom 4. contr 1. c. 18. DOUBT V. Whether the Tree of Life were a Cause adequate to the escaping all Occasions of Death § 1. NOW of those Authors who deny to the Tree of Life the Virtue of extending Life absolutely to Eternity though it should be eaten at repeated Turns when yet they are compelled to affirm that in the State of Innocence Men would have been free from Death Some do assert following Scotus a that this Tree by restoring the Native Heat and Radical Moisture he spake according to the Old and Nugatory Opinion that admits of a Radical Moisture diverse from the Living Parts either as Nourishment or Medicine or both ways would have preserved Life for a very long Time and they add that before the Virtue of the Tree were spent Men without the intervention of Death should have been translated to a State of Immortality Wherefore according to this Opinion the Tree of Life would not have been an adequate Cause of Immortality Which Opinion of Scotus notwithstanding stands refuted from what hath been already said § 2. But others with Cajetane b admit of a certain Supernatural and Spiritual Quality in the Soul whereby the Body could resist the Rëaction of the Tree of Life and of other Meats and that for this Cause Men in the State of Innocence would have been eternal which Quality since in the State of Lapsed Nature it was wanting although Man had eaten of the Tree of Life he would not have been altogether eternal but would only have lived for a longer Time But this Opinion is confuted first from the Words of Holy Writ c lest ●e put forth his hand

diffused through the Air from the Tree of Life which did render not only Paradise but all the Neighbouring Country most wholesome And there is no need to have Recourse to the Virtues of other Fruits or Plants I answer That probably this might be said nor would it therefore follow that the Air was sufficient to impart eternity of Life because such Vertues diffused in the Air would either be of a different kind from those which rendred Life eternal or if they were of the same kind they had not Intenseness sufficient as those had which the Fruit eaten afforded § 12. Nevertheless I think it more probable they were the Fruits of other Trees First Because if the Tree of Life had those Virtues that were sufficient for Eternal Life it were superfluous to have others that made for the Prolongation of Life And then if we suppose they were the same that were able to render Life Eternal but more remiss it seems that in any Degree whatever they would have made it so For they were of such a Nature and Efficacy that in any Degree whatever they could easily overcome all other natural Agents even the most violent And thence it was we judged before that one Eating of our first Parents was sufficient that these Qualities might be diffused with the Seminal Virtue to their Children their Children's Children and at length to Universal Mankind But of these Opinions every Man may follow that which pleaseth him best a Conimb lib. 2. de Gen. cap. 10. quaest 1. art 3. ad fin b Johan de Barros Decad. 4. lib. 8. c. 9. ad initium c Didac de Couto lib. 1. Decade 5. c. 12. FINIS THE CONTENTS OF the Qualities of the Tree of Life pag. 1 Eight Doubts concerning the Qualities of this Tree ibid. That the Wood of Life was a true Tree and not Metaphorical 3 Whether the Vertue of the Tree of Life to perpetuate Life were Natural 4 The Affirmative part is approved 5 Whether the Vertue of this Tree were such as to keep a Man alive Time without end 6 The Affirmitive part is approved 8 Whether it were sufficient for Immortality to eat only once of the Fruit 16 The Qualities of the Fruit of Life would compensate all Repassion 23 When the Fruit would have produced Qualities to cause Eternity 26 The Fruit of Life would not always have been turned into the Substance of the Person nourished 27 When it would have rendred the Body altogether impatible 27 28 Whether after eating of the Wood there could have been Generation and Propagation of Children 28 Whether by eating of this Fruit a Man would have had the same Qualities in kind which we shall have af●er the Resurrection 29 What way the Qualities of the Fruit did defend the Child from Death before and after its Birth 30 It had been sufficient that Adam and Eve had once eaten to have made all their Posterity immortal 30. Even those that had committed actual Sin 31 Whether the Tree of Life were a Cause adequate to the escaping all occasions of Death 33 The Affirmative Part is approved 42 The Remora or Echeneïs stops a Ship 45 Echeneïdes are of divers kinds 46 50 A wonderful History of a Remora's shaking and stopping a Portugueze Ship 47 An easie way is shown how a Remora may without any trouble stop a Ship 94 What and how many were the Qualities of the Tree of Life whereby it caused length of Life and Immortality 51 The Tree of Life was Food and Physick 52 It might be called a Medicinal Aliment or an Alimental Medicine ibid. It would give to the Body so many and so efficacious Qualities as were sufficient to preserve and repair the Natural Constitution p. 53 This Fruit would give to the Body supra-elementary Qualities which were able to produce Elemental ones only in such a Degree as was agreeable to the Natural Temperament 54 These Qualities were of so great Efficacy that they would preserve that D●gr●e ●ixt against the Activity of any external Agent 55 These Qualities productive of the Elemental ones were a kind of Habit. 56 They are also a kind of those which cure manifest Diseases ibid. It was not sufficient that these Qualities should dispose as a kind of Cause Formal 57 The Tree of Life would also give Qualities which would concur with the Faculties as a kind of Cause Efficient to perform most perfect Actions ibid. Whether one only Quality flowing from the Fruit would suffice to concur with all the Faculties 59 There would have been a particular Quality for each Faculty ibid. The Fruit would defend the Body by these Qualities from Hunger Thirst and want of Air. 60 How this might be done p. 61 A Resistive Quality would have been given by this Fruit to prevent all Diseases in Vnion and Composition ibid. This Resistive Quality would not have been Active but relating to Patible Quality ibid. Whether this Quality belonged to Power or Habit. 67 This Fruit would have communicated Alexipharmack Qualities 62 It is probable that the Wood of Life communicated no Qualities to help the Discerning Powers 66 How the Moisture would have been defended by the Qualities of the Tree of Life that it could not be wasted by the Heat 63 The Qualities of the Tree are distributed into four Ranks 66 Whether the Qualities of this Tree concurring with the Powers were nobler than the Powers themselves 68 All Men that eat the Fruit would have had the same Temperament 69. Yet some would have been Wiser and Iuster than others 70 Why there should have been no Pain when in the Reduction there would a sudden change have been made by the Qualities of the Tree of Life ibid. Whether the Wood of Life had Alexipharmack Qualities 71 It had all Vertues which other Medicines have in healing except those which used without Art do Harm ibid. According to the Opinion which requires the Extraordinary Providence of God to the avoiding external Causes of Death the Tree had not given a Resistive Quality● 72 Whether the Qualities of this Tree would have preserved Women from Pains in Travel ibid. What way they would have preserved Women from Pain 73 After what manner would the Resistance of Qualities defend that Man's Body who eat of the Tree of Life from all external Causes that could hurt it 76 External Causes of Death would not have been hindred by the Qualities of the Wood of Life from approaching the Body 79 Yet they would have been hindred from acting upon the Body ibid. How the Qualities of the Wood defended the Body from Agents producing Elemental Qualities 80 How these Degrees would be preserved fixt by the Qualities of the Wood 81 It is proved that they might be preserved naturally by the Qualities of the Wood p. 82 In what Sta●e would Men have stood in need of M●at Drink snd Respiration after eating of this Fruit 87 The Qualities of the Wood were able to convert any Matter into the Substance of the

Benedictus Pereira e and consequently all those who affirm that this Tree could not give Immortality § 2. It is proved first Because that Tree prolonged Life in as much as it repaired the Radical Moisture and Substance of the Body that was wasted as perfect as it was and reduced the Body to the best Temper and Constitution if they were lost and greatly strengthened the Native Heat whether it did this materially being converted into the Substance of the thing nourished and as it was Aliment as also by Qualities manifest or occult as a Medicine or by all these ways But all these good Properties in Tract of Time would grow remiss and be extinguished both by the Rëaction of other Meats and also by reason of the injuries of external Causes which in the State of lapsed Nature would frequently have occurred as likewise by the Rëaction of the Tree it self which would necessarily have been even in the State of Innocence Therefore it would have been necessary that at several Intervals the Tree should have been taken again that it might repair again the lapsed Constitution of the Body and that by this means Old Age and Death might be kept off and Life might remain to Eternity § 3. Secondly Because that Tree was corruptible when it was turned into the Substance of the thing nourished Therefore the Substance also that was generated of it would have been corruptible Therefore it was necessary that again and again it should be repaired by taking of that Wood. And it is confirmed § 4. First Because whatever is generated is corrupted But a Body is generated of that Wood for Nutrition is also a certain Generation in respect of the Parts lost Therefore a Body nourished by that Wood would have been corrupted § 5. It is confirmed secondly Because Aristotle f from thence proves against Hesiod and other Poets and Gentile Divines of his Time that the Gods cannot be rendred immortal by taking of Nectar and Ambrosia Because whatever is nourished must of necessity be corruptible and mortal But the Body would have been nourished by the Tree of Life Therefore according to Aristotle's Doctrine it would have necessarily been and remained corruptible and mortal Therefore the Repetition of the eating of the Tree was necessary to prevent Mortality Nor does it avail if you say the Body was made incorruptible by the Qualities received from the Tree I say it doth not avail Because if these Qualities could not make the Wood it self incorruptible how could they make another Body incorruptible § 6. Thirdly If the Wood once taken had rendred the Body impatible it would have followed that if a Child had taken it he could not grow further nor could Old Men grow young again nor sick Men grow well but would have remained in the same State for ever But this is false Therefore the other also The Major is proved because a Body rendred impatible cannot be nourished nor any way altered Therefore the Body would always abide in that state in which the Wood once taken rendred it impatible § 7. Nevertheless there are firmer grounds for the Affirmative Part and the Fathers above-cited in the third Doubt for the Opinion which asserts That this Tree could give Life eternal do hold this such as Irenaeus Hilary Nazianzen Hierome and others there cited of which Opinion the Interlineary Gloss seems to be when it affirms that this Wood was not to be taken but at that Time when the Just were to pass to the State of the Blessed which seems for no other Cause but that they might be made eternal by the Tree Whence that one eating had been sufficicient Rupertus g expresseth this Opinion when he saith In no wise as some do suppose was the Tree necessarily to be frequented as a Pass-port of perpetuating Life But it being once taken the Body would have lived for ever Theodoret h is of the same Opinion § 8. This is effectually proved from the very Text of Holy Writ Lest perhaps he put forth his hand and take also of the Tree of Life and eat and live for ever But if a Man having once taken of the Tree did not remain eternal it would have little mattered that he had taken it once or oftener and had lived for many Years when yet at what time soever he should be cast out and deprived of the eating of that Tree he would have been subject to Death and have suffered the Punishment of Disobedience Therefore it is manifest that once taken it would have sufficed for Eternity § 9. And it is confirmed by observing with Rupert the also and the perhaps For these Words suppose that as Adam took of the Tree of Knowledge and as he took of the Fruits of other Trees so he might also take of the Tree of Life not indeed knowingly but fortuitously lest therefore he once taking by chance of this Tree should be made eternal he was to be cast out before he touched it Therefore once tasted it was sufficient for Eternal Life and not only for living some long Time The Argument is corroborated For why with so great diligence and speed did God drive Man out of Paradise and why did the Angel keep the Way with a Flaming Sword There seems no other Reason unless because perhaps before his Going out or perhaps Returning after his Exit if he had tasted of the Tree he might have been made eternal otherwise there had been no need to use such Care for though he had eaten sometimes before his going out or had after returned to eat being driven out again he had been subject to Death § 10. It is proved secondly Because in the state of Innocence as Thomas i affirms there might have been actual Sins Therefore there would have been some bad Men who might have killed others even the Just by Wounds Poyson or by Hunger and Privation of Air Therefore unless the Just were altogether fenced by once eating of the Tree they might be subject to Death and there might be danger lest the Innocent should be deprived of their due Privilege which ought by no means to be For what easier way could there be to kill a just Man than to hinder him that he could not come to the eating of the Tree of Life or to keep him so long from eating thereof that he should be consumed of Old Age § 11. It is proved thirdly Because that Tree as the Assertors of the contrary Opinion do confess was corruptible Therefore it would sometime fail especially when as seems to be inferred from Holy Writ there was only one Tree nor doth it appear whether others could be propagated or planted of its Seed Therefore although Men should eat thereof yet if the Repetition of it were necessary they could not live for ever § 12. Fourthly Because as S t Chrysostome k saith It pleased the Lord these are his very Words that Man made by Him and living in Paradise should have a certain Meditation of Obedience and

and take also of the Tree of Life and eat and live for ever Now therefore of it self it had a Power to render Man eternal without any other Supernatural Virtue Neither can that Interpretation of a very long time be allowed as we have shown § 3. Secondly Because it cannot be that a Spiritual Quality of the Soul can naturally defend the Body from contrary Rëactions For it should either do this by a formal Resistance as a kind of Cause formal or by an active Resistance as a kind of Cause efficient The first it could not be both because a Spiritual Quality could not inhere●in a Corporeal Subject especially since these Authors say it was inherent in the Soul nor by consequence could it inform the Body and resist formally And because the eating of the Tree of Life would have been superfluous for Reparation of what was lost for the natural Qualities of the Body would then have been sufficiently defended by the said Quality of the Soul that they could not be lost Not the second Because if that Supernatural Spiritual Quality performed such an Effect as a Cause Efficient it were able to produce other Qualities in the Body which might formally resist concerning which the same Doubt would return Or certainly they would be supervacaneous seeing they were sufficiently produced by the Tree of Life as we shall hereafter shew § 4. Others distinguish three Causes of our Destruction The first is the different nay and sometimes contrary Temperament of different Parts whereby they mutually act and suffer among themselves as the Brain moist and cold the Heart hot and dry the Flesh hot and moist the Veins Arteries and Bones cold and dry and so of the rest The second is the continual Action of the Native Heat upon the Moisture from which two Damages are considerable One is the Repassion from Food from which Food the Radical Moisture and Members of the Body to be restored do suffer by means whereof a Substance is not repaired which is equal in Perfection to what was wasted The other is the Remission of the Native Heat it self whereby at length it is extinguished The third Cause is from things extrinsick as well altering the Natural Temper as dividing Continuity and finally impeding the Matter whereby the Body should be refreshed as Meat Drink and Air. § 5. And they add that the first Cause must have been avoided in the State of Innocence by a Supernatural Quality of the Soul which we last confuted The second by the Qualities of the Tree of Life when eaten The third three ways First By Humane Providence which in that State would have been most perfect Secondly By Divine Providence which for that State would have been greater and extraordinary Whence it would by extraordinary Concurrence hinder natural Causes offending or would deny its general Concurrence lest they should offend Thirdly By the Protection of Angels § 6. Yet this Opinion also is false And I affirm that for the first Cause the Qualities of the Tree of Life had been sufficient as they were sufficient for the second Wherefore that Supernatural Quality was not only unnecessary but would have been hurtful also First Because as it resisted the Actions of different Parts so it would resist those very Qualities whereof the natural Temperament of the Body is constituted seeing they are of the same kind Secondly Because even from that mutual Action and Passion which is granted among the Parts of the Body the total Temperament doth result which is natural and necessary for the living Creature to perform its Actions wherefore it would be ill impeded by that Supernatural Quality and consequently would be hurtful § 7. And the Remedy which they bring for the third Cause is contradicted First Because the Fruit of Life was able to make good Qualities very sufficient to keep off all the Harms of external Causes therefore the extraordinary Providence of God and every other extrinsick Defence had been superfluous We shall effectually prove the Antecedent hereafter Secondly Because if the Supernatural Providence of God were necessary to what purpose must Man be cast out of Paradise or be deprived of eating the Tree of Life For as that Supernatural Providence had ceased although Man had abode in Paradise and eaten the Fruit of Life yet he had been forthwith subject to Death Which indeed is false For the Sacred Word affirms if he had eaten of the Tree that he should have lived for ever Therefore that Tree was an adequate Cause to secure a Man from Death § 8. Some may reply It is true from the Words of Holy Writ it doth follow that Man should have lived for ever But this eternal Life after Sin would have been contingent from eating the Tree of Life not necessary Wherefore lest Man eating of the Tree of Life should contingently live for ever he was for that Reason driven out by the Lord. But that it was possible that Man might thus contingently live they prove For the Wood would prevent the internal Principles of Death and Humane Providence and the ordinary Protection of God and Angels without the Intervention of another Tutelage might have sufficed to avoid the external Causes of Death as Hunger Suffocation Poyson Falling Beating Hitting against any thing and the Treachery and Mischief of unjust Men. By which means former Men lived near a Thousand Years and by the same means by eating of the Tree might have lived innumerable Thousands being preserved by Reason and Humane Providence from the external Causes of Death § 9. But this Solution is refuted Because if in the State of Innocence wherein Mens Prudence was most perfect their Dwelling in a most pleasant Place the number of wicked Men much less and all the said external offending Causes and Occasions much fewer the extraordinary Providence of God and a greater Guard of Angels was as these Men think necessary that Life might be extended to Eternity or at least to the Time of Translation How in the State of lapsed Nature with much less Humane Providence in so many and so great Concourses of offending Causes amongst so many worst Dispositions of Men could the Life of Man be extended even contingently to infinite Ages of Ages without the particular and Supernatural Providence of God unless by some means else to wit by the Qualities of the Wood Man were secured from Death § 10. Father Molina d supposeth that Mans Body would have been defended from the external Causes of Death by an habitual Supernatural Gift or an habitual Quality extended through the Body which would have defended it from all Corruption For he judgeth Natural Powers can no way be thought of which were able to do this But this Opinion is refuted almost by the same Reasons whereby the former was contradicted First Because in the said Fruit there would have been natural Powers sufficient to defend the Body from external offending Causes as we shall hereafter shew wherefore it is not necessary to