Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	life_n	sin_n	5,504	5	4.4990	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28444	The oracles of reason ... in several letters to Mr. Hobbs and other persons of eminent quality and learning / by Char. Blount, Esq., Mr. Gildon and others.	Blount, Charles, 1654-1693.; Burnet, Thomas, 1635?-1715. Archaeology philosophicae.; Gildon, Charles, 1665-1724.; H. B.	1693 (1693)	Wing B3312; ESTC R15706	107,891	254

nostrils the breath of life and man was made a living soul Gen. 2.7 But after another manner and of other matter was the Woman built viz. with one of Adams small bones for as Adam lay asleep God took away one of his ribs and out of that made Eve The words of Moses are these And the Lord God caused a deep sleep to fall upon Adam and he slept and he took one of his ribs and closed up the flesh instead thereof And the rib which the Lord God had taken from man made he a woman and brought her unto the man for a wife Gen. 2.21 So much for the forming of the first Man and first Woman according to the literal Reading Now Moses has likewise given us a large account of their first habitation he says that God made them a certain famous Garden in the East or as others render it ab antiquo of old and gave it to them as a Farm to cultivate and inhabit which Garden was a most delightful place watered with four several Fountains or Rivers planted with Trees of all kinds as well those that bore fruit as those that were agreeable for their shade and aspect Amongst which Trees in the midst of the Garden stood two more remarkable than the rest whereof one was called the Tree of Life the other the Tree of Death or of the Knowledg of Good and Evil. Why one was called the Tree of Life is not certain perhaps because whoever had eat of it would have from it received Immortality as many conjecture The effect of the other fatal experience has sufficiently taught us Hino illae Lachrymae infandus dolor 'T is for our first Parents eating the fruit of this Tree that all their Posterity now smarts and is punished for a crime committed some thousands of years before they were born But of this I 'le here present you with a full relation God upon pain of death prohibits Adam and Eve from tasting the fruit of this Tree But it happened upon a time that Eve sitting solitarily under this Tree without her Husband there came to her a Serpent or Adder which tho I know not by what means or power civilly accosted the Woman if we may judg of the thing by the event in these words or to this purpose Serp. All Hail most fair one what are you doing so solitary and serious under this Shade Eve I am contemplating the beauty of this Tree Serp. 'T is truly an agreeable sight but much pleasanter are the fruits thereof Have you tasted them my Lady Eve I have not because God has forbidden us to eat of this Tree Serp. What do I hear who is that God that envies his Creatures the innocent delights of Nature Nothing is sweeter nothing more wholsom than this very fruit why then should he forbid it unless he were in jest Eve But he has forbid it us on pain of death Serp. Undoubtedly you mistake his meaning This Tree has nothing that would prove fatal to you but rather something Divine and above the common force of nature Eve I can give you no answer but will first go to my Husband and then do as he thinks fit Serp. Why should you trouble your Husband about such a trifle Use your own judgment Eve Let me see had I best use it or no what can be more beautiful than this Apple How sweetly it smells but it may be it tasts ill Serp. Believe me 't is a bit worthy to be eaten by the Angels themselves do but try and if it tasts ill throw it away and say I am a great Lyar. Eve Well I 'le try then thou hast not deceived me it has indeed a most agreeable flavour Give me another that I may carry it to my Husband Serp. Very well thought on here 's another for you go to your Husband with it Farewell happy young Woman In the meantime I 'le go my ways let her take care of the rest Accordingly Eve gave this Apple to the too uxorious Adam which he likewise eat off when immediately upon their eating of it they became both I know not how ashamed of their Nakedness and sowing together Fig-leaves made them a sort of Aprons to cover their Pudenda Now after these transactions God did in the Evening descend into the Garden upon which our first Parents fled to hide themselves among the thickest of the Trees but in vain for God called out Adam where art thou When he trembling appeared before the Almighty and said Lord when I heard thee in this Garden I was ashamed because of my nakedness and hid my self amongst the most shady parts of the thicket Who told thee said God that thou wert naked Have you eaten of the forbidden fruit That Woman thou gavest me brought it 't was she that made me eat on 't You have finely order'd your business you and your wife Here you Woman what is this that you have done Alas for me thy Serpent gave me the Apple and I did eat of it This Apple shall cost you dear and not only you but your posterity and the whole race of Mankind Moreover for this crime I will curse and spoil the Heavens the Earth and whole Fabric of Nature But thou in the first place vile beast shalt bear the punishment of thy craftiness and malice Hereafter shalt thou go creeping on thy belly and instead of eating Apples shalt lick the dust of the Earth As for you Mrs. Curious who so much love Delicacies in sorrow shall you bring forth Children you shall be subject to your Husband and shall never depart from his side unless having first obtained his leave Lastly as for you Adam because you have hearkened more to your Wife than to me with the sweat of your brow you shall obtain your food both for her and her Children You shall not gather fruits which as heretofore grew of themselves but shall reap the fruits of the Earth with labour and trouble May the Earth for thy sake accursed hereafter grow barren may she produce thistles thorns tares with other hurtful and unprofitable herbs and when thou hast here led a troublesom laborious life Dust thou art to Dust thou shalt return In the mean while let these Rebels be banished out of my Garden and sent as Exiles into strange Lands least they also eat the fruit of the Tree of Life and live for ever However for fear they should perish through the cold or inclemency of the Weather the Almighty made them Doublets of the Skins of Animals and being thus clad he thrusts them out of Paradice Finally to prevent their return he placed Angels at the entrance of his Garden who by brandishing a Flaming-sword and waving it on all sides guarded the passage that led to the Tree of Life This is the Summ and Substance of Moses's Account concerning Paradice and the first State of Minkind which keeping always close to the Sense I have explained in other words that we may more freely judge

he was very strong and lusty he fled to the East of Eden where he associated himself with a pack of Lewd Fellows he set up for the Trade of Padding then married a Wife begot a Son and built a City Likewise the most excellent Poet falls out with his Gods for that his Mistress Eugenia being perjured kept the same Face which she had before or rather became fairer and fairer The same is also the constant complaint of the Elect in Scripture That the Wicked prosper so much in this World Wherefore to me it seems certain that the Imputation of Adam's Sin is no ways an occasion of our Sufferings I know there are some affirm That if Adam had not sinn'd Men should never have died as if Immortality and Eternal Life which nothing but a New Creation could beget should have been bestow'd on Men by Vertue of the First Creation which by its own Nature is subject to Death and Corruption And that those Men should not have died who as the Schools say are naturally Corruptible and were created Mortal Some will here object and say God told Adam That on the Day he eat that Fruit he should die the Death from whence they gather That if Death was given as a Punishment to Adam on that Day wherein he trangress'd the Law of God then surely Adam would never have died if he had never sinn'd But that Consequence I deny for although they die which kill yet they who do not kill are not Immortal Besides to conclude this point 't is altogether inconsistent with God's Attributes of Mercy and Justice to punish all Mankind for one single Persons sin which we could no ways prevent or hinder nor any but God himself who permitted that Evil Spirit to Reign in him The Roman Schools affirm the first Motions of Concupiscence to be no sin because they are involuntary and come upon us whether we will or no then why should they think Original Sin to be really and truly a Sin in us which is altogether as involuntary and unchosen by us as Concupiscence For how can anothers sin wherein we have no hand be imputed to us Eternal Death was not threatned to Adam for his sin and therefore could not from him descend upon us for that which was none of ours The Death that Adam's Sin introduced is such as could have a Remedy or Recompence by Christ but eternal Death hath no Recompence nor can ever be destroy'd whereas temporal Death shall If God should impute Adam's Sin so as to damn us for it then all our Good we receive from God is much less than the Evil saith Dr. Taylor If God will not give Men Heaven by Christ he will not throw them into Hell by Adam if his Goodness will not do the First his Mercy and Justice will not suffer him to do the Last Nor did any Church ever enjoyn Pennance or Repentance for Original Sin wherefore it seems preposterous and unreasonable that any Man should be damn'd for that which no Man is bound to Repent However I do no way find that Dr. Burnet does absolutely declare against Original Sin but rather the contrary acknowledging the Degeneracy of Mankind from its primitive State which must be redeem'd by the Seed of a Woman All Extreams are dangerous as walking upon the Brink of a Precipice or the like and if he be not so violent in this Point what others may only think he wants in Piety may perhaps be really supplied in Charity And what they only fancy they have in Piety may be truly defective in Charity An honest Augure is ever in most danger of his own Fraternity But to proceed it hath been a point very much disputed among several Politicians in the Commonwealth of Learning who was the real and true Author of the Pentateuch A late and great Modern Philosopher of this Nation declares It is not an Argument sufficient to prove those Books were written by Moses because they are call'd the Five Books of Moses for as much as Books often take their Titles from their Subject as well as from their Authors It 's true the History of Livy denotes the Writer but the History of Tamberlain is denominated from the Subject We read in the last Chapter of Deuteronomy v. 6 th concerning the Sepulcher of Moses that no Man knoweth his Sepulcher to this Day that is to say to the Day wherein those Words were written wherefore it is manifest that those Words were written after his Interment But it may perhaps be alledged That the last Chapter only and not the whole Pentateuch was written by some other hand and the rest by Moses Let us therefore consider that which we find in the Book of Genesis cap. 12. v. 6. and Abraham passed through the Land to the place of Sichem unto the Plain of Moreh and the Canaanite was then in the Land which must be the Words of one that wrote when the Canaanite was not in the Land and consequently not of Moses who died before he came into it Likewise Numb 21. v. 14. the Writer citeth another more ancient Book entituled the Book of the Wars of the Lord wherein were Registred the Acts of Moses at the Red-Sea and at the Brook of Amon which he would never have mention'd of himself but could as well have given us an account himself of what he did in those places Wherefore it is evident That the Five Books of Moses were written by another Hand after his Decease But yet it is rational to believe that Moses wrote the Volume of the Law contain'd in the 11 th of Deuteronomy and the following Chapters to the 27 th which he commanded to be written on Stones in Entry into the Land of Canaan Also Moses himself deliver'd it to the Priests and Elders of Israel to be read every seventh Year to all Israel at their Assembly in the Feast of Tabernacles as we may find in the 31 st Chapter of Deuteronomy v. 9 th Nay it may be also question'd whether the aforesaid was that very Law which Moses delivered since having been a long time lost Helkiah pretended to find it again and so sent it to King Iosias 2 Kings 22.8 and the 23.1 2 3. so that we have only Helkiah's Word for it The Book of Ioshua was also written long after Ioshua's time which may be gather'd out of many places of the Book it self Ioshua had set up twelve Stones in the midst of Iordan for a Monument of their Passage of which the Writer saith Ioshua 4.9 They are there unto this day which Expression Vnto this day is a Phrase that signifieth a Time past And the same is manifest by like Arguments of the Books of Iudges and Ruth that they were written long after the Captivity Iudges chap. 1.21 26. chap. 6.24 chap. 10.4 chap. 15.19 chap. 17.6 and Ruth chap. 1.1 but especially Iudges 18.30 Now the Reason why I make mention of these things is only to shew That our most Reverend

themselves and their effects by Sea into India And that having sworn Allegiance to the Indian Kings they each of them freely exercised their own Religion and ancient way of living The same Author relates some opinions Generally received by these Persians transplanted into India concerning the Original Age and End of the World But they are so stuffed with Fables that they hardly seem worth while to repeat This must be observed in General of the Modern Pagans that there are its true now remaining amongst them some Footsteps of the most ancient Tenents which come to them by Tradition from their Ancestours but quite overwhelmed with Trash and Filthiness being for the most part clogg'd with fabulous Additions even to the degree of being nauseous insomuch that when you come to manly Arguments they are of no manner of Validity I cannot but pitty the Eastern World that the place which was the first Habitation of wise men and one day a most flourishing Emporium for Learning should for some ages past have been changed into a wretched Barbarity Tantaene Animis coelestibus irae I pray God grant that we may not undergo the same Vicissitude and that in his Anger he may not withdraw that Light we now enjoy in the West but that it may be more and more diffused on all sides till the Knowledge of God shall have filled the Earth as the Waters fill the Sea To the most Ingenuous and Learned Dr. Sydnham at his House near the Pestle and Mortar in the Pall Mall SIR THE last time I had the happiness of your Company it was your Request that I would help you to a sight of the Deists Arguments which I told you I had sometimes by me but then had lent them out they are now return'd me again and according to my promise I have herewith sent them to you Whereby you 'l only find that human Reason like a Pitcher with two Ears may be taken on either side However undoubtedly in our Travails to the other World the common Road is the safest and tho Deism is a good manuring of a mans Conscience yet certainly if sowed with Christianity it will produce the most profitable Crop Pardon the hast of SIR Your most obliged Friend and Faithful Servant C. BLOVNT Rolleston May 14 th 1686. A Summary Account OF THE DEISTS RELIGION CHAP. I. The Deists Opinion of God WHatsover is Adorable Amiable and Imitable by Mankind is in one Supream infinite and perfect Being Satis est nobis Deus imus CHAP. II. Concerning the manner of Worshipping God FIrst Negatively it is not to be by an Image for the first Being is no s●nsible but in●e●ligible Pinge sonum puts 〈◊〉 upon an impossibility no more can an infinite mind be represented in matter Secondly Nor by Sacrifice for sponsio non valet ut alter pro altero puniatur However no such sponsio can be made with a bruit Creature nor if God loves himself as he is the highest Good can any External Rite or Worship re-instate the Creature after sin in his favour but only repentance and obedience for the future ending in an Assimulation to himself as he is the highest Good and this is the first error in all Particular Religions that external things or bare opinions of the mind can after sin propitiate God hereby particular Legislators have endeared themselves and flattered their Proselytes into good opinions of them and mankind willingly submitted to the cheat Enim facilius est superstitiosè quam justè vivere Thirdly Not by a Mediator for first it is unnecessary Miserecordia Dei being sufficiens justitiae suae 2 ly God must appoint this Mediator and so was really recon●iled to the World before And 3 ly a Medi●tor derogates from the infinite mercy of God equally as an Image doth from his Spiritualitie and Infinitie Secondly Positively by an inviolable adherence in our lives to all the things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an imitation of God in all his imitable Perfections especially his goodness and believing magnificiently of it CHAP. III. Of Punishments after this Life A Man that is endued with the same Vertues we have before mentioned need not fear to trust his Soul with God after death For first no Creature could be made with a malevolent intent the first Good who is also the first Principle of all Beings hath but one affection or Property and that is Love which was long before there was any such thing as Sin 2 dly At death he goes to God one and the same being who in his own nature for the sins of the Penitent hath as well an inclination to Pity as Justice and there is nothing dreadful in the whole Nature of God but his Justice no Attribute else being terrible 3 ly Infinite Power is ever safe and need not revenge for self-preservation 4 ly However Veri simile est similem Deo a Deo non negligi CHAP. IV. The Probability of such a Deists Salvation before the credulous and ill living Papists 1. TO be sure he is no Idolater the Iew and the Mahometan accuse the Christian of Idolatry the Reform'd Churches the Roman the Socinian the other Reformed Church●● the Deists the Socinian for his Deus factus but none can accuse the Deist of Idolatry for he only acknowledges one Supream Everlasting God and thinks magnificently of him 2 dly The Morality in Religion is above the mystery in it for 1. The Universal sense of Mankind in the Friendships men make sheweth this for who does not value good Nature Sincerity and Fidelity in a Friend before subtilty of understanding Religio quaedam cum Deo Amicitia An unity of nature and will with God that is the Root of the Dearest Friendships Then 2 ly it is an everlasting rule that runs through all Beings Simile a simili amatur God cannot love what is unlike him Now 3 ly here lies our trial here is the scene of our obedience and here are our conflicts with our Passions if this be true then the credulous Christian that believes Orthodoxly but lives ill is not safe 3 dly If the Deists errs he errs not like a fool but secundum verbum after enquiry and if he be sincere in his Principles he can when dying appeal to God te bone Deus quaesivi per omnia Notae Aliquot 1. The Grand Arcanum of Religion among the Pythagoreans was that the object of Divine Worship is one and invisible Plutarch cites this in the Life of Numa as the Dogma of Pythagoras and accordingly his Followers used no Images in their Worships 2 dly The Heathens notwithstanding their particular and Topical Deities acknowledged one Supream God not Iupiter of Creet but the Father of Gods and Men only they said this Supream God being of so high a nature and there being other intermediate Beings betwixt God and Mankind they were to address themselves to them as Mediators to carry up their Prayers and bring down his Blessings so as the opinion of