Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	appear_v	divine_a	great_a	208	3	2.1033	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07610	A mirrour for Christian states: or, A table of politick vertues considerable amongst Christians Divided, into three bookes. Reviewed, and augmented, by E. Molinier, of Tolose priest, and Doctor of Divinitie. And by him dedicated, ro [sic] the most illustrious lord, the Lord Cardinall of Valette, Archbishop of Tolose. Translated into English, by VVilliam Tyrvvhit, Sen. Esquire.; Politiques chrestiennes. English	Molinier, Étienne, d. 1650.; Tyrwhit, William.	1635 (1635)	STC 18003; ESTC S112798	133,530	388

namely amongst Christians who acknowledge whence they come where they are and whither they tend as knowing their originall their estate and end The whole world is made for man and man for God now though he hath two distinct parts the body and soule two different motions one of reason the other of appetite and consequently two severall estates spirituall and temporall yet so it is that he hath but one onely finall end which is the enjoyment of God He is therefore obliged to cause all to ayme at God body and soule reason and appetite the spirituall and temporall As the Prophet David who sayd unto God Both my soule and my flesh thirst after thee All within mee aspireth to thee O Lord my soule and the powers therof my flesh with its dependencies these two parts composing my all though different in nature unite themselves by affection and having but one end have likewise but one desire causing their divers motions to tend to the same Center See here that not onely the soule but the body likewise ought to ayme at Almighty God who is the finall end and will be the crowne of both when after the resurrection the soule faelicitated by the vision of the God-head shall make the body happy by the redundance of her beatitude so as both of them shall enjoy God the soule by vision the body in its manner by the sensibility of these sweets the soule by union the flesh by participation and society the soule by the intermise of the light of glory the flesh by the communication of the soules glory So as if God be the end the Crowne and the soveraigne good not of the soule onely but likewise of the body And if these two parts composing man ought equally to ayme at God is it not altogether necessarie that Politicke power having charge to direct whatsoever belongeth to the body should propose God both for object and end as well as the spirituall power which governeth these things touching the soule If the flesh cause man to perish can the spirit save him If the temporall make him slip from God the spirituall desiring to conduct him to God shall it not see it selfe frustrated of the desired end To undoe ones selfe on the one side is no lesse than to be lost on both sides since the soule followes the body the one part the other and the whole the parts CHAP. 9. Of the care of a good renowne being the first duty of Politicke Iustice towards our selves AFter we have given to God our sincere Intentions we after owe to our selves the care of a good name which is necessary in a Magistrate for profiting the publike as the communication of the Suns light is for illuminating the world Moses in Deuteronomy required this quality for those he intended to place over the people Cap. 2. and this point dependeth on the other for as a straight body casteth an upright shadow and a counterfeit one a crooked so commonly a good conscience casteth the shadow of a singular reputation a wicked one the shadow of a bad fame And though the intention be a secret of the heart not comming to sight before the eyes of men yet doth shee shout forth as a hidden root the fruits of such actions as discover the treee Yee shall know them by their fruits saith truth it selfe It was no unfitting resemblance when the Ancients compared vertue to the body and a good name to the shadow following the same For as the body perspicuated by the light casts a shadow which may be called the daughter of light and of the body of light causing it by encountring the body and of the body producing it by being reflected upon by the light So vertue lightened by publike acknowledgement produceth reputation which may be termed Ioynt-daughter to vertue and acknowledgement of acknowledgement which seeing vertue takes notice thereof and of vertue which encountred by acknowledgement produceth it So that as the shadow is the production of the body lightened so honour is the childe of vertue acknowledged But it happeneth that in the morning the Sunne reflecting a farre off upon the body the shadow goes before towards noone beating plumme upon it the shadow walkes aside by it towards evening leaving it behind the shadow followes it The like it is in rare and eminent persons the first view of springing vertue beginneth betimes to cast before them the reputation which precedeth them levelling the way for them to great actions In the midst of their course being exposed perpendicularly to the eyes of all men glory marcheth along by them and afterward in the evening of their age the certaine proofes they have shewed of their vertue and goodnesse goe before them as a cleare Sunne to prepare for them a renown which shall follow them eternally in the memory of after-ages Observe all the Ancients who have appeared upon the Theater of the most famous States honour hath gone before them at their entry accompanied them in their course and followed them after their death honour hath beene the Herald which marching before them hath opened the way for them to great designes honour hath beene their inseparable convoy in the execution of their famous exploits honour hath moreover beene their immortall crowne after their decease And it is a touch of Gods divine Providence in the conduct of sublunary States so to governe those whom he pleaseth to make choice of as instruments of his favours and for the safety of Empires as he causeth the glory of their vertue betimes to appeare amidst the darknesse of most corrupted ages putting them into credit in the midst of disorder raysing them in the middle of ingratitude maintaining them in the throng of envies illustrating them among calumnies affording them this honour not for a subject of ambition and vanity but for occasion and obligation to imploy the vertue afforded them for publike utility and after they have shewed themselves worthy cooperators with his Providence in so great a worke hee for ever conserveth the memory of theirnames to the end their vertue having beene usefull for the age they lived in their example may serve for future times Good fame therefore is the inseparable shadow of vertue in publike persons and as Mathematicians measure the height of the body by the length of the shadow and as the Ancients have discovered by the extent of the shadow of Mount Athos the sublimity of its eminent top so shall we seldome be deceived in taking the modell of the vertues in eminent persons from the measure of their reputation For it is a maxime verified by experience that most men following the tide of naturall inclination are more subject to scandalise than praise and if they erre in their judgements concerning those who govern them they are sooner transported to rash censures than to waine praises The very shadow of one single vice sufficeth to procure publike blame a thousand vertues being no more than necessary to

engraven in the hearts of all Commanders Seneca ad Lucil. Ep. 30 s● tibi omnia sub●cere v●li● te sub●ce vations multos reges ●i ratio te rexerit If thou wilt saith he subject all things under thee suffer thy selfe to be ruled by reason if reason rule thee thou shalt rule the world Moreover greatnesse and dignity draweth a strict obligation with it of shining by good example and of imitating the Sunne and Starres which are not elevated above the heavens but to shew day to the earth So as if inferiour bodies take their light from superiour ones is it not requisite that in humane society meane persons take it of Magistrates as the earth doth from heaven If in the order of the Hierarchicall glory the higher degrees as Saint Denis saith illuminate purifie and perfectionate those of inferiour orders if in the order of Grace the Angels inlighten instruct and purifie our soules inferiour unto them if in the order or nature the celestiall bodies afford day ornament and Grace to elementary bodies is it not fitting for the accomplishment of universall order that in the oeconomie of Policy those who are as heavens and Angels to other men should enlighten purifie and elevate them to perfection by the example of their vertues The law of God obligeth them thereto in divers sorts both by the name he giveth them calling them the little Gods of men and by the commandement hee enjoyneth them to shine in good workes and by the charge which hee imposeth upon them to regulate their inferiours and by the ranke he alloweth them above others and by the menaces of a more severe judgement and more rigorous pains he intimateth unto them in case of transgression For their life is of such consequence as it gives the motion and inclination to all people all ages leane to that side where the ballance takes it draught inclining eyther to the left hand toward vice or to the right toward vertue by the estimate of their example Such as are the governours of the Citie such are the Inhabitants saith the spirit of God in the Scripture they are not such as his lawes would but such as his manners are they harken not to his commandements they imita●e his life they regard not the dead law but cast their eyes upon the living law which caused this ancient Chancellour to Thierry King of the Goths to say That it is easier for nature to erre C●ssi●d l. 3 v●r F● 12. F●●●●●e ●●rare natura●● quàn P●t●●ce●em 〈…〉 ●●mare R●●●pu●●can● than that a Prince should frame a Common wealth unlike himselfe One shall sooner see Plants and living creatures fayle in the generation of their likes Bryars to beare Roses Poppies Pinkes Brambles Bayes Cypres trees Shrubs Wolves Lambs Hindes bring forth Lyons and Buzzards Falcons For wee shall never see Princes and Magistrates frame an age unlike themselves lust if they be wicked regular if they be dissolute chast if they be immodest religious if they impious Vnder Romulus Rome was warlike under Numa religious under the Fabritij continent und●r the Cato's regular under the Gracchi seditious under the Luculls and Antonines intemperate and dissolute under Constantine the Great the Empire is Christian under ●ulian idolatrous under Valens Arrian The example of King Ieroboam caused the whole people of Israel to enter into latry whereas during the raignes of David Ezechias and Josias religion and piety were seene to flourish Wherefore the scandall which the lives of great persons give is called Man-slaughter in Scripture since as S. Augustine relateth Ose 1. he who liveth dissolutely in the sight of all men killeth as much as in him is the soules of all such as observe him inflicting death on all those who imitate him and offering the like occasion even to those who follow him not Sinne saith Saint Gregory hath a great and powerfull bait when the dignity causeth the sinner to be honoured and hardly can a man be perswaded not to imitate him whom he is obliged to honour His life is the rule of publicke discipline his manners are a seale set upon the comportments of all men and his example the common Prototype or Patterne by which the world formes it selfe So as this obligeth Princes and Magistrates exposed to the view of all to become such as if all men looke upon them all might safely imitate them They are to consider that being raised to such eminency they are no lesse exposed to eyes and tongues than high mountaines to haile and thunder and that as Seneca saith Those who command runne a greater hazard than those who are judged since these onely feare the sentence of some Senate which condemnes none but upon good proofes and justly whereas those are exposed to the indiscreet censure of a rash multitude and that as Iulius Caesar said in Salust In a great fortune Salust in conjur Catil In maxima fortuna minima licentia est Boet. lib. 4. de Consol si miserum voluisse mala potuisse miserius est liberty is small for if power hath much obligation hath little and that as Boētius said To have willed evill is a miserable thing to have withall beene able to doe ill is yet more miserable CHAP. 14. Of vigilancy and solicitude being the second duty of a Magistrates Iustice toward the publicke GOod example ought to be seconded by vigilancy and solicitude Offices are not conferred upon any for themselves but for others These be noble and divine servitudes saith Xenophon honourable slaveries whose fetters are of refined gold as the Emperour Commodus sayd but though of gold they are still chaines though honourable they are still servitudes yea therefore the rather chaines since they tye men under colour of honour and therefore the rather servitudes because they oblige us to serve all under the title of commanding all and carrying onely the name of commandment they impose a duty they require pains and expect the effects of service Their very name importeth this duty and since the name is drawne from the propriety of the thing thereby to signifie it he who sees himselfe honoured with an Office Three things do prin i●a●ly shew the care Magistrates owe to the publicke 1. the name of Offices what readeth he in such a name but the burthen he hath taken upon his shoulders and the presage of such toyles as he must necessarily undergoe Seeth he not how heat giveth the name to fire light to the Sunne courage to the Lyon reason to man the charge to honour and labour to the charge can hee counterfeit the name without shewing himselfe unworthy to beare it or quit the care he commandeth without losing the honour he communicateth O how doe they abuse themselves saith Caius Marius in Salust who seeke to joyne in one two incompatible things Salust do Bello Iugurth Ne illi fallun● qui diversissimas res pariter expetunt i●navi● veluptates praemia virtatis the pleasures of sloath

Stars neither as efficient causes nor as singes or tokens of what hapneth Against the errour of Origen who affirmed that though the Starres cannot be the causes of what is done eyther freely by man or casually by hazard yet so it is that one may know what will happen by the inspection of Starres as by the reading of a booke where God hath written and imprinted with his finger in great and legible Characters all the order of future things as in a Table or Patterne of his divine prescience which hee hath exposed to mans sight An errour which the Scripture condemneth as well as the former forbidding us to have recourse to Starres in any sort save only to know times and seasons and what hapneth by a natural and necessary order But first as for what concerneth humane actions they have not any neare and interiour cause but only mans free will resolving eyther upon good or evill And as for more remote and exteriour causes when man operateth rightly and sutably to reason God concurres as the mooving cause eyther by his generall concurrency or particular in an naturall order as some will have it naturall and morall actions or by a particular grace or by a supernaturall order in Christian and supernaturall actions After the law whether divine or humane the just customes of those Countryes where we inhabite and the good example eyther of Ancients or of such with whom wee converse are the exteriour meanes interiourly moving the will to incline it selfe toward good And when man is inclinable to evill his irregular actions cannot be imputed besides his proper inclination being the interiour and principall motive but to the Divels impulsion to the perswasion of wicked persons to pernicious example to the attractions of Creatures or to occasions depending upon and inclining toward vice but to the Starres they can no way be referred but indirectly in that Starres may incite passions in the inferiour appetite and these passions the will As for what concerneth casuall events being the subject of our question they have no other cause save onely the disposition and casuall encounter of certaine circumstances of times places and persons whereon such uncertaine affects depend as upon unsure and irregulated causes But I call this chance casuall as to us but not as to God to whom nothing is accidentall but all fore-seene by his prescience and ordered by his providence For if even a poore Sparrow falls not to ground without Gods Providence as the Gospell speaketh were it not a manifest impietie to suppose that any thing could happen to man which God foreseeth not by his fore-knowledge and if good ordained by his expresse will but if ill permitted by his secret and hidden Will but alwayes holy and just providence So the good fortune whereof we speake causing good designes and sage counsels happily to succeed proceed not but from the casual disposition and encounter of circumstances which are to concurre toward the production of happy successes This being often casuall as concerning our providence but at all times forescene and ordered by that of God who so well disposeth the places times persons and affayres in favour of such as he intendeth to make use of in the execution of eminent actions as all things make way and succeed favourably for them CHAP. 8. That this good Fortune followes some and how it is to be managed THis good Fortune being understood according to my explication is an heavenly guift which God hath in such sort annexed to certain persons as it followeth and accompanieth them in all places as the shadow doth the body To deny this were to be ignorant of what Histories affirme and whatsoever daily hapneth in humane affaires For who can rightly consider the Progresse and pursuit of Augustus his fortunes who among all the Emperours and Monarchs of the earth hath merited the name of Happie but he must observe the disposition and order of Gods Providence causing affaires humors times and other circumstances to meet in the same point and manner as was fitting did raise and leade him as by the hand to the soveraigne authority of the worlds Empire Iulius Caesar had already begun to cast the platforme of Monarkie but because things were as then not absolutely disposed for so great an alteration Love of liberty and the zeale of maintaining the same still boyling in their breasts the successe was not answerable to his couragious resolutions and his designes wanting no valour to under take it fayled only of fortune to bring it to effect But at the same instant when Augustus began to appeare in the lists all things shewed themselves favourable and inclinable to his wishes The people incensed for the death of Caesar against those who defended the Common wealths liberty Affections and humours inclined to alteration Anthony under pretext of revenging this death fighting with generall approbation against publike liberty Cicero deceived under Augustus his apparance as then named Octavius putting him into reputation and opening unawares the first passage to his future greatnesse After this the conspiracie betweene Anthony and Lepidus for the ridding their hands of the principall heads of the Republickes faction and so to share the Empire betweene them three The opposites suppressed resistances removed The Empire divided Lepidus soone giving place to his two Companions Anthony in the end to Augustus all Authority collected and reunited in him alone a triumphant armie on foot to maintaine it The peoples and great persons their affections ready to receive him his enemies eyther dead subdued or won with rewards Conspiracies either repressed by feare or vanquished for want of power Adversaries overcome or dispersed by clemency In a word all things disposed to Crowne and Proclaime him Emperour of the World who seeth not plainly Gods providence disposing all things in his favour in this tissure and linkes of prosperities Now were it that God by meanes of the temporall Monarkie in Rome intended to lay the foundation of the spirituall which IESVS CHRIST who was pleased to appeare in this world came to establish in his Church Or were it that by an universall peace proceeding from the conduct of one only head he intended to dispose men to the reception of the promised Messias who brought peace upon the Earth or were it that by reducing all Nations under the authority of one Emperor he would open by these means as St. Leo observeth the course of the Gospell which was to be announced and published to all Nations Or besides all these reasons were it for some other secret or hidden cause one may clearly know and perceive that this greatnesse of Augustus is not a worke of his vertue but of his good fortune and his good fortune not a worke of hazard Destiny or the Starres but of Gods Providence I alleadge this so vulgar and well knowne an exāple to shew that the good fortune which follows some persons depēdeth only on the concurrence of circumstances rightly disposed and