Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	know_v	life_n	lord_n	8,945	5	3.7338	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49841	An argument concerning the human souls seperate [sic] subsistance	Layton, Henry, 1622-1705.	1699 (1699)	Wing L755A; ESTC R34962	12,820	17

coming of the Lord which he says draws nigh without mentioning of any Reward after Death untill the Coming of the Lord. And thus I have quoted a cloud of knowing Witnesses to prove that the hope of Recompences future to this Life is founded upon the firm Rock of the Resurrection and Christs coming to Judgment without mention of a separate state of Souls or other in ermediate Recompences between Death and Judgment and to strengthen the Hope and Belief of those few honest Hearts which our Writer has us'd his best endeavour to over throw and pervert We read Gen. 6.17 God says to Noah I do bring a flood of Waters upon the Earth to destroy all Flesh wherein is the Breath of Life c 7.22 All in whose Nostrils was the Breath of Life of all that was in the dry Land dyed I conceive these Texts do very well explain what is meant or intended by the Words God breath'd into Adams Nostrils the breath of Life whereby he presently became a living Person It seems such a Breath as tinded and kindled in his Blood and Humours and the stems thereof that flame or Spirit of Life which immediately acted his organical Body and gave Life and Motion thereunto and continued to perform that Office in him during the whole time of his Life and in no other manner then it is known to do among the Beasts that perish The breath of all their Nostrils was stopt by suffocation in that deluge and thereby was fully verified what is said by Solomon Eccles 3.19 concerning Men and Beasts as the one dyeth so dyeth the other yea they have all one Breath So that herein a Man hath no preeminence above a Beast all are of the Dust and all turn to Dust again and who knoweth the Spirit of a Man that goeth upward or the Spirit of a Beast that goeth downward to the Earth By which it seems he did not know there was such a difference between the Spirits of Men and Beasts yet that there was among the Men of his time an Opinion or Conjecture that there was or might be such a difference between the Spirits of Men and Beasts concerning which he demands who knows the truth of it Which seems pregnant with this Negative that no Man doth with any clearness know whether there be such a difference between their Spirits or not after which he says chap. 12.7 That when Men dye The Dust shall return to the Earth as it was and the Spirit shall return to God who gave it In his third chap. the matter is argued more at length and with greater deliberation whereas the latter seems but a sudden Expression and without a serious debating upon the matter but thereunto I have made a larger Answer in another Treatise Psal 104.29 David says to God Thou hidest thy Face they are troubled thou takest away their Breath they dye and return to their Dust viz. The Children of Men do so Isa 2.22 Cease ye from Man whose Breath is in his Nestrils for wherein is he to be accounted of Dan. 5.23 Daniel says to Belshazzar thou hast highly honoured thy puppit Gods but the God in whose Hand is thy Breath thou hast not glorified Acts 17.25 Paul tells the Athenians that God needs not their Service or any thing else that the World has in it seeing he giveth to all Life and Breath and all things Upon which I conceive that the expressions of Life and Breath if they be not consignificant are of a similar Nature one to another and may intend the Breath which gives Life A Spirit of the same Nature with that which God breathed into Adams Nostrils at the time of his Creation By the Texts before quoted I stand at the present convinced that the Breath of Life which God breathed into Adams Nostrils was not an immaterial intelligent substance but was of a similar Nature to that before quoted Gen. 7.22 where it is said all in whose Nostrils was the Breath of Life dyed and such as was prophetically call'd for by Ezekiel to come from the four Winds a Breath to breath upon those slain Persons now ready for Life that they might live The Breath of Life which by God was breathed into Adams Nostrils I yet conceive as I have before delivered to have been common Air breathed into him in such a moderate Proportion as might kindle and inflame his Blood and Humours and the stems of them ready and ripe for that operation and activity which the Spirits of Blood so kindled might impart to them and that it was not an extraneous substantial intelligent Spirit created by God at that time and for that purpose And I am ready and desirous to put the whole state of the Controversie upon the true and clear desiding of this Question being ready to grant that if God did create a new substantial intelligent Spirit for that purpose and infused the same into Adams Body for the informing thereof at his Creation that then it is likely he may so continue to do and create new Souls for all persons procreated in humane shapes all the World over and in all ages of it from Adams Creation to our present time But if that Breath of Life which God breathed into Adams Nostrils was only formed of the common ambient Air breathed into him with a fitting moderation for tinding and kindling the flame of Life in his Blood and Humours and the stems thereof then ripe and ready for that Operation then it is likely that God did neither form and make a substantial intelligent Spirit for the acting of Adams Body nor that he hath created such Spirits for Men in the Ages following but that rather such substantial intelligent Spirits have drawn their Original from the apprehensions and Imaginations of Men and because I think the same to be a mistake I do willingly contribute my best endeavours for the rectification thereof and to bring all disputes concerning the same to such a determination as shall be most agreeable to the tenor of Scripture and the clearest rules and dictates of reason that Men are able to attain unto for the more sudden attaining of which end I have propounded to put the whole Controversie upon the determination of this single point whether God did create for Adam a spiritual intelligent Soul or not If my opponents be able to prove with intelligible clearness that he did so then I am ready to give up unto them the Opinion which I maintain in this Controversie and if they be not able to prove the Creation before mention'd they may if they please forbear further to oppose the maintainers of my Opinion concluding thereupon that if they neither can perform one part of the demand nor will submit to the other we shall still be obliged to proceed on both sides to the further examination of the whole Controversie and those many points and arguments which thereupon have risen and are likely to be referred to a further Examination and Determination P. 59 He says he is well able to prove the essence of the Soul to be thinking by fundamental arguments but refuses to do it now because he says it is beside his present purpose But I differ in Opinion and think if he be able to do it that proof will ever be to very good purpose and therefore I request him to bestow his pains upon it believing yet that he will never be able to make a good performance of it viz. that there is either such a Soul in Man as he pretends nor that thinking is the essence of it allowing what he hath before spoken to be true that of that which is not there can be neither effect nor essence P. 60. He would have Men to bring their Minds to such an abstractedness as to lay aside all thoughts of bodily things and all thoughts that come by occasion of Body and then to reflect upon what you find remaining until your Mind hath a reflex and clear knowledge of it self I conceive that this Advice tends to perswade Men to give over all thinking upon the things which they know and to think altogether upon they know not what and so to become distracted as he professes he hath sometime been The remaining Pages of this Pamphlet speak only concerning himself and his own personal actings and sufferings with which I have no design or inclination to meddle and therefore my Observations upon this Pamphlet shall here be concluded and finished FINIS