Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	brother_n	king_n	son_n	9,077	5	5.2235	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56428	The second nativity of Jesus, the accomplishment of the first (viz) the conversion of the soul fram'd by the model of the Word-incarnate. Written in French by a learned Capucine. Translated into English, augmented & divided into 6 parts by John Weldon of Raffin, P.P.C.	Leon, de Vennes.; Weldon, John, of Raffin.	1686 (1686)	Wing P526A; Wing S2293B_CANCELLED; ESTC R202694	232,055	466

Lodge after his Death There they cry with a loud voice and solemn Acclamations Live the Emperour thrice Happy And here they let him understand that he must begin to die There every one Congratulates his new coming to the Crown and here there is nothing heard but the mourning Discourse of a Tradesman Pallida mors aequo pede pulsat c. Horat. who summons him to think of the Duties and Tribute which he must pay to Nature We must not be astonish'd at it for Death is as welt over-heard among those lofty and proud Appels at Court as in a poor mans Cabbin and therefore to think of it seriously is altogether as Profitable to the Great ones of the World as to the Little ones To the Rich as to the meerest Begger in Nature St. John Damescene gives us a further Confirmationn of it relating a brave Stratagem of a King who after he had seriously thought of that last Hour liv'd all his Life in great fear and apprehension of Gods Judgments every one read in his Face the alteration and change of his Soul His Brother Laughs at him and taking his fears to be but pannick Terrours he accuses him of a Sadness rising from over-much Melancholly nothing becoming a man of his Quality The King hears of it and early in the Morning he commands a Trumpet to be Sounded at his Brother's door a signal of Death among those People The Prince altogether astonish'd leaps out of his Bed and runs half Drest to his Brother in the Kings Palace imploring his Mercy protesting his Innocency begs his Life Brother said the King then mock no more at them that fear Death at the sound of a simple Trumpet there you are all in an Alarm though your Conscience does not accuse you of any Crime committed against me know as for my part that I am a Criminal and guilty of treason against the Divine Majesty for so many sins which I have committed It 's therefore I have great reason to be sad and to apprehend Death Perhaps the thoughts of Death will be altogether useless and unprofitable to Warriours who Alexander monitorem sibi in magna fortuna statuit qui quotidie mane sibi inclamaret hominem eum esse quo scilicet tumidiores animos comprimeret c. Aucto 1 vie vitae apud Cornel Eccl. 14. v. 12. for being accustom'd to Blood and to Slaughter and to see no other things but dead Corps stretch'd at their Feet will remain insensible to the Powers of that Meditation No no let them boast as much as they please let them vapour and strike fire with their Swords let them defy as much and as often as they list both Heaven and Earth If nevertheless they be pleas'd to take one quarter of an hours time to entertain themselves with that thought that they must die I do assure my self that their Arms will soon drop but of their Hands and that from roaring and bloody Lyons they will become mild Lambs they will come to cast themselves at the foot of a Crucifix to do Pennance The great William Duke of Aquittain did he not by the force of his Arms put all the Church in a Combustion Did he not become as another Attila the Scourge of God Did he not declare open War to Priests and Swear never to be reconcil'd St. Bernard makes use of no other Stratagem for to Convert him but to set efficaciously before his Eyes the rigorous account he shall be forc'd to give at the hour of his Death An invention which had so happy a success that he sent him as Gods Prisoner to Rome to beg Absolution of his Holiness in all Humility Absolution which he received and accompanied with a thousand Sighs irreproachable Witnesses of his displeasure to have so much offended God by his abominations and Crimes He changes his Life takes on new and Holy Resolutions retires himself into the Wilderness to pass over the rest of his days in the heighth of Mortification and Pennance never as yet parallel'd and never will be to the Worlds end Ask me now the question whether such as have abandon'd the company of men and have freely engag'd themselves and their Liberties under the yoak of Obedience and Evangelical Councels shall be oblig'd to the thoughts of Death have they not sufficient strong assurance of their Fidelity No they must as yet think of Death to keep them in Humility the ground of all other Virtues I cannot but find fault with certain Spirituals of the Sect of Scribes and Pharisees Phylosophers of the purest grain refiners of Devotion who make certain persons believe that they have already attain'd to the height of Perfection that they are come to the indivisible point of Spirituality And therefore that they must think no more but of the attributes of Unity Simplicity Immutability and Essential will of God That there is a state of Inaction where the Soul is no more Acting but Suffering under the simple motions of bare Faith that the thoughts of Death are good for beginners in the Purgative Life But as for them Unde ista simulatio fratres mei unde haec perniciosa tepiditas unde haec securitas maledicta quid seducimus miseri nos ipsos forsitan jam divites facti sumus forsitan jam regnamus nonne ostium domus nostrae horribiles illi Spiritus obsident D. Bernard serm 2. in festo Sanct. Petri Pauli who are already in a manner Deify'd and whose operations are altogether Angelical that it is to afflict the Holy Ghost to bring them down to such a low and gross exercise All that is meer folly nay pure madness they do seduce themselves Satan for being over-much Spiritual was damn'd Tertullian and Origen for getting out of the common rode and desirous to shew the subtilty of their Wits broaching a Doctrine contrary to the feelings of the Church are I fear in danger never to see the face of God are we more perfect than St. Hilarion Hilarion the Honour of the Desart the Father of Hermits the Leader and Light of all Religious Souls Hilarion who at the Age of Fourteen years distributed all his Goods to the Poor and built himself a Cell so narrow and so little that it was scarce able to contain him Hilarion who never wore but a Hair-cloth who was an object of Admiration both to Angels and Men for the Austerity of has Life Could he not confide in the Mercies of God Had he not all reason to believe that Jesus was very well pleas'd with his Actions and therefore that he should not fear Death He who had so Faithfully serv'd his Creator for the space of threescore and five years Yet Hilarion this great Hermit apprehends Death he thinks of it often and ready to yield up his Ghost he shakes with fear at the sight of that cruel seperation and we poor miserable wretches who serve God but to the eye and at random who are but novices in the

Alliance of men with God both in the Mystery of his Incarnation and in the Mystery of his second Nativity Our Saviour says he is come unto the World as if it were unto his own and his own did not receive him To them nevertheless Potestas est potentia stabilita per adventum Spiritus unde patet quod non est in aliquo potestas in quo non fuerit prius potentia naturalis quia est in hominis voluntate ut possit fieri potestas si non ponit obicem gratiae Hugo Card. in c. 1. Joan. that had receiv'd him he gave power to be made the Children of God That power says Hugo the Cardinal is a stable Power determin'd by Grace and fortified by the Holy-Ghost A Power says the same Doctor which supposes Nature already prepar'd to give it no obstacle nor opposition with a great difference however for the Natural Power which we have to be the Children of God may be seperated from the Almighty Power Because that is but a simple possibility far from any Act this follows the conditions of liberty which in the advantages of Grace is near to its effect Great God says St. Augustine is not your Love without measure for men You are not at all of the humour of the Children of the World who are afraid to have many Brothers Co-heirs that they alone might succeed without any Associates to the Inheritance of their Parents You are the only Son of the Father and yet you do not desire to remain the sole Heir of his Substance You call without any exception to the Rights of Heaven and Eternity all them who undervaluing the Dross of the World shall believe in your Gospel We must not wonder at it for the Wealth of the Earth being divided groweth less the Wealth of Heaven contrariwise by communication doth increase St. John pursuing the History of the Incarnation adds Quasi securitatem faciens ait verbum caro factum est quid ergo miraris quiahomines ex Deo nascuntur attende ipsum Deum ex hominibus natum D. Aug. to 9. tract 2. in Joan. sub finem And the Word is made Flesh Remark the Coherency Dear Reader he comes to establish the Second Nativity of Jesus in the stable Powers of our Liberty And to the end says the Great St. Augustine that this should not seem incredible to any that a pitiful Creature should be Honoured with a Title not imaginary but subsistant of Divine Filiation he says that God is made man as if he were to draw this consequence if the Omnipotent Power of a God infinitely Adorable contrary to the ordinary Laws has abased it self to the union of a Nature so abject of it self as Humane Nature is Who will doubt but that a sinner Anima namque habet aliquam propinquitatem ad Deum Treophilactus in c. 1 Joan. touch'd with the Graces of Heaven and Converted by a sublime elevation may approach to the Throne of the Divinity there to receive by pre-eminency the Title of a Filial Adoption What were you willing to teach us O Saviour of the World when nail'd on the wood of the Cross Cum vidisset Jesus matrem discipulum stantem quem dilegebat dixit matri suae mulier ecce filius tuus Joan. 19. v. 26. whereon you were rendering to men the last proofs of your Love looking with an Amorous Eye at your Mother you said unto her that from thenceforth St. John should be her Son Will you refuse her after your Death what you would not take from her during your Life What a heart-breaking would it be to the Virgin when after the Death of Jesus thinking to discourse of high affections to comfort her poor Heart afflicted for his absence she should be denied ever to call him again by this worthy Name of Son more sweet than Honey No this Commandment would be a thing impossible and Love that knows not what it is to Obey where there is question of a Division would never consent to the rigour of its practice 'T is that St. John at the foot of the Cross was the figure of the Adoptive Children of Grace And to the end that the Virgin should acknowledge them for such Love them and Cherish them as she who ought most to Interess her self in the common and particular good of men Our Saviour says to her Woman behold thy Son unspeakable Happiness to see that he who had for his Lodging the Bowels of Mary should be pleas'd to assign us for a residence her proper heart Or else let us say Sicut portavimus imaginem terreni portemus imaginem Celestis 1 Cor. c. 15. v. 49. that by his last Will and Testament he was to give her an excellent proof of his Affections by leaving his Image deposited in her For every sinner Converted by the Grace of God is the Image of Jesus Crucified according to the Apostle's Doctrine follow'd with a rare thought of St. Augustine D. Aug. lib. de Sancta virginitate for after he had said that the Virgin is our Mother Mother by Spirit as she is our Saviours by Nature he goes further and remarks that she bears her Spiritual Children in her Bosome not for the space of nine Months only but as long as they are in this Life and is not deliver'd of them untill she introduces them to Heaven That is also the aim and scope of all the design of this Work wherein we shall make appear how that by the powerful endeavours of Grace the Holy Ghost labours incessantly to make us conceive the word of Salvation whose term must be Jesus form'd in our Hearts and 't is that which I shall call hereafter the Child of Heaven and of Grace and particular Saviour I am deceiv'd if St. Mark would not fain speak of this Sacred Fruit when he tells us That the Messias one day took a little Child in his Arms Quem cum complexus esset Mark 9. Math. 18. v. 2. and having set him in the middle of his Apostles Embrac'd him tenderly Where St. Matthew adds That he told them if they would not become like unto that Infant they should never enter into the Kingdom of Heaven I omit divers Interpretations of this passage to speak of that of St. Jerome who by that Infant understands the Holy-Ghost and says That he who by Grace is Converted unto God D. Hieron in catena ad c. 18. Matth. receives the Holy-Ghost who bears him Testimony that he is a Child of God Who will doubt but that the Eternal Father will embrace this Infant for the resemblance he has with his First Born The Son acknowledge him for his Younger Brother and the Holy Ghost own him for his own Work In a word my Dear Reader Omnis qui filio Dei credit conservatur secundum Evangelicos actus conversus ambulat quasi puer Qui autem non convertitur ut fiat sicut puer