Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	womb_n	year_n	young_a	29	3	6.0709	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02484	An apologie of the povver and prouidence of God in the gouernment of the world. Or An examination and censure of the common errour touching natures perpetuall and vniuersall decay diuided into foure bookes: whereof the first treates of this pretended decay in generall, together with some preparatiues thereunto. The second of the pretended decay of the heauens and elements, together with that of the elementary bodies, man only excepted. The third of the pretended decay of mankinde in regard of age and duration, of strength and stature, of arts and wits. The fourth of this pretended decay in matter of manners, together with a large proofe of the future consummation of the world from the testimony of the gentiles, and the vses which we are to draw from the consideration thereof. By G.H. D.D.	Hakewill, George, 1578-1649.	1627 (1627)	STC 12611; ESTC S120599	534,451	516

the severall stops and pawses of nature in the course of mans life as the time of birth after our conception our infancie childhood youth mans estate and old age being assigned to the same compasse of yeares as they were by the Ancients which could not possible bee were there a vniversall decay in mankind in regard of age And the like reason there is in making the same Clymactericall yeares and the same danger in them THat the age of mankinde for these last thousand or two thousand yeares is nothing shortned will farther appeare by the severall stages and stops which the Ancients haue marked out aswell in the growth of the infant in the mothers wombe and time of birth as in the distribution of mans age after the birth agreeable vnto that which is generally receiued by the learned and for the most part wee finde to be verified by experience at this day As among Plants those which last longest haue likewise their seedes longest buried vnder the earth before their springing aboue ground so likewise among beasts those which liue longest are carried longest in the wombe of their dammes the bitch carries her young but foure moneths the mare nine the elephant two yeares not ten as some haue vainely written and looke what proportion is found betwixt their conception and birth the like is commonly found betwixt their birth and death Nature then in her proceedings in naturall actions beeing alike aswell to them as to mankind it should in reason seeme that as their time is the same which the Ancients namely Hippocrates and Aristotle haue left vpon record from their conception to their birth and againe ordinarily or caeteris paribus as in Schooles we speake from their birth to their death so it should fare with mankind too If then it shall appeare that the Ancients assigned the same space of time for the deliuerie of a woman with child which wee now doe me thinkes the consequent from hence deduced should bee more thē probable that as the space of their abode in the womb of the mother and comming from thence into the world is the same as then it was so likewise ordinarily and in the course of nature if shee bee not wronged or interrupted nor on the otherside by a supernaturall power advanced aboue herselfe it should bee the same during their abode heere in the world and their returne to the wombe of their common mother the earth Now though it be true that the space of time from the conception to the birth of man is more variable then that of any other Creature perchaunce because his foode fancie are more variable or because nature is more sollicitous of him as being her darling yet most certaine it is the same periods which by Hippocrates were assigned for his first comming into the light are now also by Physitians observed that so precisely as they exactly agree with him not only in the number of moneths but of dayes the moneths assigned by him were the seaventh the ninth the tenth sometimes the eleuenth so they still remaine and as the eight was by him held dangerous deadly so is it now as the tenth moneth is our vsuall computation so was it likewise theirs as appeares by that of Neptune in Homer speaking to a Nimph. Anno circummacto speciosum partum edes nimirum decimo mense The yeare ended thou wilt be deliuered of a faire child that is to say in the 10th moneth From whence it may be obserued that the Aeolians of whom was Homer counted their yeare from thence as did also the Romanes till Numa's raigne I meane from the vsuall time of a womans going with child Quod satis est vtero matris dum prodeat infans Hoc anno statuit temporis esse satis Sayeth the Poet speaking of Romulus That space which is vnto our birth assign'd The same by him was to the yeare confin'd And to the end we may fully know what space is there by him vnderstood hee presently adds Annus erat decimum cum luna receperat orbem Hic numerus magno tunc in honore fuit Seu quia tot digiti per quos numer are solemus Seu quia bis quino famina mense parit Our yeare tenne full moones did containe This number then was honoured For that a woman going in paine So long was then disburdened But I proccede from the time of the birth to the Ancients distribution of mans age after the birth Some of them divided the age of man into three some into foure some into five some into six some into seaven parts which they resembled to the seaven Planets comparing our infancie to the Moone in which wee seeme only to liue grow as plants the second age or childhood to Mercury wherein wee are taught and instructed the third age or youth to Venus the dayes of loue desire vanity the fourth to the Sunne the strong flourishing and beautifull age of mans life the fifth to Mars in which wee seeke honour and victory and in which our thoughts travell to ambitious ends the sixth to Iupiter in which we begin to take account of our times judge of our selues grow to the perfection of our vnderstanding The last seaventh to Saturne wherein our dayes are sad and overcast in which we finde by deere lamentable experience by the losse which neuer can be repaired that of all our vaine passions and affections past the sorrow only abideth Philo Iudaeus in that excellent booke of the workemanshippe of the world discoursing of the admirable properties of the sacred number of seaven among many other things alleaged to that purpose he affirmes that at the end of euery seaventh yeare there is some notable chaunge in the body of man and for better proofe thereof hee produceth the authority of Hippocrates and an Elegie of Solons which thus begins Impubes pueri septem voluentibus annis Claudunt enatis dentibus eloquium Post alios totidem Diuorum numine dextro Occultum pubis nascitur indicium Annus ter septem primâ lanugine malas Vestiet aetatis robore conspicuus c. When children once to seaven yeares haue aspired The tale of all their teeth they haue acquired By that the next seaven ended haue their date Pubertie comes and power to generate The third seaven perfect's growth and then the chin With youthly downe to blossome doth begin But among all the Ancients I haue mette with Macrobius in his first booke of Scipio's dreame extolling as Plilo doth the rare and singular effects of the septenary number most cleerely and learnedly expresseth the remarkeable pawses and chaunges of Nature euery seaventh yeare in the course of mans age as the casting of the teeth in the first seaven the springing of the pubes in the second of the beard in the third the vtmost period of growth in the fourth of strength in the fifth a consistence in the sixth and a

such matter that it may set an whole house on fire so the least civill sedition may fall among such persons in such times that it may put a whole Common-wealth in combustion and vtterly ruine it SECT 2. The vnreasonable and irreligious Lawes of Lycurgus the Lacedemonian Lawgiuer NOw for Lycurgus if wee examine his Common-wealth and the Lawes thereof we shall finde that he likewise failed both in true prudence and in morall vertue For whereas a good Lawmaker ought to frame his Common-wealth no lesse to religion justice temperance then to fortitude that it may stand flourish aswell in time of peace as in time of warre his Lawes tended principally to make the people valiant and warlike wherevpon it followed that the Lacedemonians flourished so long as they had warres and when they came to injoy peace they fell to decay within a while as Aristotle noteth Whereby the weaknes of the Lawes of Lycurgus evidently appeared For as peace is not ordained for warre but warre for peace as motion and labour is ordained for rest so in like manner a Common-wealth is rather to bee framed ordained for peace then for warre yet so for both that it may stand by both But in the Common-weaelth of the Lacedemonians this was no way performed For the Lawes of Lycurgus tending onely to make them strong laborious valiant could not make them religious just truly temperate Which for ciuill discipline and peaceable government is most requisite For as for Lawes tending to religion wee finde none made by Lycurgus nor any religious act of his but only one more ridiculous then religious as that he dedicated an Image to laughter which he made a God or at least would haue to be worshipped for a God to make the people merry at their publique feasts and meetings besides he opened a great gappe to injustice and to all cosenage and deceit for hee ordained that it should bee lawfull for any man to steale any kinde of meate so that he were not taken or discouered in the doing of it and that boyes children should haue so little allowed them to eate as they should bee forced to sharke and proole for their better provision to make them thereby more industrious nimble and quick of spirit and others more wary and watchfull to keepe well that which they had Insomuch that who could steale most cunningly was most commended But who seeth not that this was the next way to fill the Common-wealth with Theeues For is it likely that those who from their infancy are brought vp in pilfering trifles will afterwards when they haue got the habit and ability thereof forbeare to steale things of great importance Or can theeues practise their occupation with more safety any way to become in the end most expert and thereby pernicious to the Common-wealth then with the warrant and vnder the protection of the Law seeing the penalty which was ordained for them that were taken with the manner was not inflicted for the injustice of the fact but for their lacke of skill and dexterity in the performance which must needes make euery man labour to excéll in the act of theeuery Finally when the Law not onely permitteth but induceth men to deceiue sometimes and in some things doth it not also dispose and as it were direct them to deceiue as oft and howsoeuer they may Therefore good and wise Law-makers seeke to prevent euils to cut off the occasions of vice and not to minister matter therevnto which in our corrupt natures needeth a bridle to restraine it and not a spurre to prick it forward This may also be said in respect of another Law of Lycurgus inducing to intemperancie and all kinde of incontinencie For although hee ordained some things notably for the education of youth tending as it seemed to the repression of concupiscence and dissolute life as a very spare and homely dyet hard bedding of reedes or as some write no bedding at all continuall labour and exercise one onely garment for the whole yeare such like yet it appeareth that his meaning was none other therein but only the better to inable them to indure the labour and toyle of the warre For he ordayned other lawes so much in fauour furtherance of lust all carnallity yea in the worst kind that it might iustly be said he made his whole common-wealth worse then a Burdell For he instituted certaine wrestlings dances other exercises of boyes wenches naked to be done in publique at diuers times of the yeare in the presence both of young and old men which what effect it might worke in the mindes manners of their citizens any man may easily judge especially seeing that both their lawes and customes permitted that men should be inamored of boyes which was held for laudable necessary for their good education it being presumed that their louers would carefully instruct them in vertue Furthermore adultery which was punished with death not only by the law of Moses but also by the lawes of other nations as a thing pernicious to the common-wealth was not only permitted but also approued by Lycurgus his lawe ordaining that if an old man married a young wife she might with her husbands licence make choyce of any young man that shee liked to haue a child by him which her husband brought vp as his owne And if a valiant or vertuous man as good souldiers were there termed liked well of another mans wife he might demaund leaue of her husband to haue issue by her which was not denyed but thought convenient for their common-wealth to maintaine a good race breed of valiant men as Plutarch signifieth in defence of this law of Lycurgus This then being so what marvell is it that all sinne of the flesh and beastlinesse reigned more in Lacedemonie then any where else in Greece as Aristotle witnesseth Nay what wonder is it that Almighty God of his just judgement plagued them for it in the end with a memorable ouerthow in the plain of Leuctra where they lost the dominion of Greece by the occasion and for the punishment of an horrible rape committed by two of their citizens SECT 3. The impious dishonest Lawes of Plato TO Solon and Lycurgus we may adde Plato and Aristotle who though they founded no common-weales as did the other two yet they framed in writing either of them one in which they laboured to shew both the excellencie of their owne wits perfection of humane policie wherein neverthelesse they evidently shewed the imbecillity imperfection of both For what can be more absurd or more impious then the community which Plato ordained in his common-wealth not only of goods possessions but also of women to the end that no man should haue any thing proper or peculiar to himselfe in somuch that Fathers Mothers should not know their own children neither yet any child know his owne parents whereby