Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	alive_a	dead_a	life_n	5,787	5	5.0987	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54603	Volatiles from the history of Adam and Eve containing many unquestioned truths and allowable notions of several natures / by Sir John Pettus ...	Pettus, John, Sir, 1613-1690.	1674 (1674)	Wing P1912; ESTC R7891	75,829	198

Exorbitancies which grew up with the exuberancy of the world Besides we see even in our times to what great Ages Men and Women have arived even to two and three hundred years though Climes constitutions vitiations by food and other inordinacies do distemper that harmony of nature by which our forefathers did subsist Now nine hundred and thirty years want but seventy of a thousand and a thousand are but as a span the span is but what it can grasp and why should we labour to grasp that which whether we hold or not is equal at present but disadvantagious not only in the riddance of Anxieties but also procrastinating those happy Expectations which even Common Reason guides us to believe For though there is no mention made in our Translations how Adam was disposed of after he died yet the Targum of Jerusalem says Mortuus est collectus fuit e medio Mundi And it is sufficient he was taken out of the midst of the troubles and anxieties of the world And there can be no doubt but that he who was imprisoned here nine hundred and thirty years for his offence and had worn the badges of mortality in the skins of dead Beasts for his cloathing and digg'd his grave so oft in cultivating the Earth as a reward for his frugality and industry after his death enjoyed such quiet felicities as I hope will be given to all such as shall live and die here in a clear submission to our Creators Will. And he died § 55. We read of three sorts of death the Violent which befel Abel the Natural Adam and the Transmutative Enoch yet these distinctions relate only to the manner for death is the same to all and as the Poet saith there are a thousand ways to it If it be forced 't is still a death or transmuted which is a kind of insensible force it is still a death or according to the extent of Nature when she or the soul being weary of the confusions of this life retires and hides it self from performing any further offices to the body it is still a death And though Adam is said to live nine hundred and thirty years which is three hundred thirty nine thousand six hundred thirty six days in which I compute the Bissextile days and if those days be accounted by hours and those hours by minutes yet it may truly be said that so many minutes as he lived so many minutes he died for the Casualities which occasion death are as many as those which attend our lives and therefore he which lives longer than another passeth by only so many more Casualties his life is not the longer though prolonged because death hath still an Interest in every prolongation and is so clearly concerned that 't is not to be judged who is living or who dying At our Birth we break the Prisons of Death and lie at the mercy of Midwives or other Keepers for our Evasions in our Infancy Nurses and Tutors in our Youth our Extravagancies in our riper years our discretion and indiscretion madness and sobriety are equal attendants in Age diseases and infirmities are ready to usher us to the Grave a more severe Prison and yet with little difference for the grave of the womb gives life to us and the other by our death gives life to multitudes of vermine they by Corruption enrich the Earth the Earth by that fertility affords us food that food supports life And so there is a Circulation of Generation and Corruption and those possibilities being in either 't is hard to judge which is living which dying And it is not only thus in Terrestrials but even in Celestials The day dies the night produceth another that dies again And so in those glorious Creatures in the heavens there is also a visible Rotation of living and dying and our life and death is but as night and day And it seems an incivility towards God or rather an affront to his disposure to desire a long life as if we would afford no room to our successors or permit God to be seen by any but our selves in his unexpreffible variations And therefore the most consonant way to our Immortality is to live in a continued mortification For so we shall live by dying and die by living Of Life Death Resurrection and Immortality As also of the Chemistry of Nature operating in our souls and bodies by which they are forced to rejoyn 1 Cor. 15.22 FOr as in Adam all die so in Christ the second Adam all shall be made alive or have resurrection from the dead The joynt operation of mans soul and body is called Life the Cessations of those joynt motions Death The operations and constant exchanges which Nature admits of are perplexities for nothing in life is pleasure but the enjoyment of an equal and contented mind knowing our selves totally or in our particles to be every minute hurled about with the vicissitude of Constitutions the Cessation or at least our want of knowledg what is done in the grave seeming to be our quiet But how far or how long it continues 't is hard to judge seeing our corrupted parts are hourly traversing into various Productions of which we consist and into which we return again But by reason of this Cessation or seeming separation not only of soul and body but of the parts of the body into millions of forms we to support our belief in the union of our parts seek after the progresses and inclinations of other Creatures to theirs notwithstanding their several Contingent obstructions and therefore I think fit to set down several observables And in the first place that Experiment of reviving a Plant out of its ashes is a noble piece of Chemistry Dr. Browns Religio Medici and serves well to this purpose And though such a revived Plant may want some of its Accidents yet the very revivification of it if it gains not a full satisfaction to Immortality yet it affords us a fair testimony of the possibilty of our Resurrection for then all the Accidental defects of nature shall be volatile but the virtues and perfections of nature fixed Indeed if we could find out by art a revivification of Vegetables in all their accidents we should make Immortality too common it is enough if a man can make any experimental inducement to his faith and give an imitation to future perfection The whole Art of Chemistry what is it as I conceive but to dissolve the nature of a Creature and to recollect it again if not into its superfluous accidents yet into a noble Evidence of its virtues And this is done not so much by the force of Arts as by the secret instinct and greediness of its own disposition to unite its scattered nature And that which is worthy of obfervation for our use in this Art is Let the gross body of any Creature be dissolved or dissected into many parts that remaining part which is visible to us after its dissolution

Law of Reason and unless we return to his commands as well a rational subjection as a natural we submit as Irrational Creatures but not as Men and though possibly we cannot do otherwise then what is decreed yet to will to desire to endeavour the doing what we are commanded to do or prohibited from doing cannot but prove an acceptable sacrifice Cap. 2. Verse 17. For in the day thou catest thereof § 23. I cannot but admire that the God of Union should ordain Disunions seeming Sympathies and Antipathies Evening and Morning Day and Night Light and Darkness Life and Death Good and Evil But when I consider that the Morning could not be known but by the terminating it with the Even or the Day but by terminating it with Night or the Light but by terminating it with Darkness or Life but by terminating it by Death or Good but by terminating it with Evil I find that these terminations were agreeable to our knowledge for the several appellations of Light had been infinite and thereby not fitted for a manifestation to us and we must in their knowledge have been made coequal with God in glory and eternity if they had not been thus manifested But these appellations of Darkness were the Foils to set off the splendor of the Creation and Evil was no other then as the evening to the morn or as night to the day or as darkness to the light nor was death any other then the smooth transition to immortality without fear pain or trouble or onely a sudden rapture or exstacy in the ineffable change from terrestrial contentments to supercelestial beatitudes But from the breach of this command ariseth the evil of evils death of death evening night and darkness It is wonderful that Adam should so much erre in the first trial which God made upon his obedience and it is as wonderful that God did command Adam to forbear that which was the best piece of Mankind the Knowledge of good and the termination of it which was all the evil which then could be called evil But Man was forbidden it doubtless that he might not conceit within himself that he had attained Knowledge from the virtue or nature of that Plant but from the immediate gift and instruction of God for certainly God did inform him of the whole system of the Creation by what we may collect by the foregoing and following verses which was a sufficient Knowledge so that the Knowledge he had by this Tree was onely a Knowledge of Intoxication and Knowledge of the termination of Life and a confused Knowledge of Distinction between good and evil which Knowledges were forbidden his Knowledge before being a complete Knowledge consisting of a perpetual blessedness for his Knowledge thereof was onely this that goodness did now terminate by his disobedience and that life should have a period or termination which was a death for by this Knowledge he got a Critical Knowledge as we find by Eves Dispute that Disobedience was the extreme of Obedience Death the extreme of Life whereas whilest he was under Gods teaching and instruction he knew nothing but a quiet obedience and an innocent life free from thoughts of disorder or fear of what should happen but now he knew the termination of that life and that sentence In the day thou catest thereof thou shalt surely die Thou shalt surely die § 24. If it be true what some Divines affirm that Adam continued but six hours in Paradice three before the eating the Fruit and three after I should wonder how Adam should be made sensible of death seeing before his eating he was in a perfect and immortal condition for a Blind man cannot understand a Colour nor he that had never seen the separation of Soul and Body know the effects of it but certainly God did either shew him the Horary Plant or other Creatures of the like nature that hath its birth flourish and close in an hour and is never seen after or else taught him the way of Sacrificing Beasts and by their expiration to know his own in case he disobeyed this command or else the nature of the Death was represented unto him not as an immediate separation of the Soul and Body for we find he lived many hundred years after but his death feretold here was a certainty of a future dying Cap. 2. Verse 18. And the Lord God § 25. God is seven times repeated in the first Chapter and the eighth time in the 26th verse but in the second Chapter verse 7. where the Narrative of Mans Creation is more fully described it is exprest that not God alone but the Lord God said And so here concerning Woman the words Lord God are also used to testifie that in the Creation and Making of both of them God did assume another Title to himself then the single word God God seeming to be a name relating to all his Creatures but Lord more peculiarly to Man and Woman as before is hinted concerning Man onely Said § 26. This word said is repeated seven times in the first Chapter viz. verse 3 6 9 11 14 20 and 24. Now where it is thus expressed that God said Let there be we must apprehend rather as an act then a discourse or deliberation for though we discuss before we act proceeding from the imperfection of our Knowledge and want of power to act things being known to us onely in the abstract and when we do know them we are uncertain of our Abilities to put them in action yet God knows all things in the concrete and his perfect Wisdom and Power requires no discourse or deliberation so that it must be understood in the seven other places that God said and did at one and the same instant but in the eighth and ninth places the word said is not to be understood as a fiat onely but as a word of deliberation rather then action which is inferred from the words Lord God and Let us and I will for in all the entrances of the other parts of Creation it is said onely Let there be but in the 7th and 18th verses being the eighth and ninth time the Lord God said Let us make and I will make It is not good for man to be alone § 27. Man is a noble and sociable creature a secluse and monastick temper neither becomes him nor was safe in the primitive and most eminent time of Adam much less in ours for it oft produceth such prodigious Copulations or contranatural Restrictions as Nature is as much injur'd in the one as in the other therefore to be avoided as being not good for Adam nor his Posterity And of all Societies surely that is most complacent that consists of sutable Tempers Yet some of the Fathers hold that Man is never alone when he is alone Angels or Spirits that attend his most private meditations are such contenting Companions that though he converseth with no other body yet his Mind hath