Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	work_n	world_n	671	4	4.0250	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42215	The [French-man] and the Spaniard, or, [The two great lights] of the world, displayed in lively [characters] representing the antipathy of their humours and different dispositions [with an impartiall survey] of the customes of both those nations / by R.G., Gent.; Oposicion y conjuncion de los dos grandes luminares de la tierra. English	García, Carlos, doctor.; Gentilis, Robert.	1642 (1642)	Wing G210; ESTC R7504	61,948	291

harmony of the world might come to be lost whose preservation is grounded upon the incorruptible unity of this matter It hath bin created but not from everlasting as Plato and others have affirmed it being impious to give or attribute the glory of eternity and of being without a beginning unto a creature which is due onely to God Finally it is sufficient for us to know without engulfing our selves into any other metaphysick that the matter whereof all corporall things are framed is of one and the same kinde and by that reason all your materiall species or kindes are united and coupled together And because that the formes of the compounds which must necessarily be sundry and diverse to make a perfect and faire compound should not deviate from that unity which God ordaines and nature pretends The supreame Artificer determined that they should all come forth of the entrailes of the materia or as the Divines call it de potentia materie that so in all their alterations and changes they might be tributary unto that beginning out of whose bowels and entrailes they came the power of corrupting engendring and altering resting onely in it as not being subject to goe out of the bounds of union and peace By this doctrin is confuted the opinion of many moderne Phylosophers who judging by the sence that which is contrary to reason beleeve that the formes of the Elements have no other end then to destroy and corrupt As for example the fire which we see consumes and devoures all as it findes living in perpetuall warre with the water as also the earth with the ayre For if we leave that seemingnes which sence sheweth us and examine the trueth with reason we shall finde that the elements being constitutive parts whereof all your mixtes are compounded it is repugnant and contrary to them to have destruction be their end their nature being essentially ordained to compound Whence is concluded that the naturall end of the Elements is nothing but union And although there ordinarily seemes to be a continuall enmity betweene them destroying one another yet we must hold for a certaine that this warre is onely made for the preservation of peace and union since the fire in seeking to persecute its contrary doth nothing but seeke a temperament to the rigor of his proper strength and any thing else which might hinder the union and conjunction whereby the compound is preserved So that we will conclude this Chapter saying that Union is an attribute of God the treasure of nature the naturall center of creatures and chain of the whole world This unites the mortall with the divine as the eternall Word with humane nature The mortall with incorruptible as the body with the soule The materiall with the spirituall as the understanding with the sences The living with the insensible as beasts with the earth The heaven with their elements the elements with man man with God And finally from God to God there is nothing but peace concord union agreement and love CHAP. II. That enmitie and discord are monsters of nature and the divels owne children FRom the precedent Chapter we may by very good consequence inferre that which we seeke to prove in this For if union and peace as we have proved be Gods attributes and the perfection of nature it is plaine that enmity and discord capitall enemies of union must of necessity be contraries to God and nature being altogether averse to the noblest perfection that our understanding can conceive in God which is unity and simplicity wherewith his divine attributes and perfections are so indivisibly united together that no manner of distinction can be admitted betweene them either reall formall or fundamentall as Divines doe terme them unlesse we should allow of the distinction of reason which our understanding licenciously frameth conceiving that to be distinct which in it selfe is indivisibly one Daily experience sheweth us the great repugnancy and contrariety that is betweene discord and nature either of them shewing it by their effects seeing the proper and principall end of the one is to corrupt diminish ruine and undoe Of the other to generate to joyne to multiply and unite all wordly things with the most firme bond of peace Because that knowing by evident induction that discord and enmity are enemies unto God and the very plagues of nature we may with good reason conclude them to be the workes of the divell wrought by his owne hands so pestilent a fruite doubtlesse proceeding from such an accursed tree The Apostle did in three wordes admirably set downe the genealogie and discent of this fierce monster saying that through the divells envy death was come into the world Wherein we must note according to the exposition of some Doctors that the Apostle in this place calleth dissention and discord by the name of death And that very properly seeing that the Doctors meaning by death as well the soules as the bodies death we shall finde death to be nothing else but a wretched separation and unfortunate divorce tending to ruine and perdition And as for the death of the body none can be so ignorant as to deny this truth beholding with his owne eies the dissolution of the streightest and internallest friendship as humane understanding can conceive and after that the miserable accidents which ordinarily accompany a dead carcasse And if this passage bee taken for spirituall death it being an enmity and divorce between God and the soule and not an ordinary divorce but an infinite one by reason of the infinite distance that is between God and a sinner we still conclude that death and discord are one and the selfe same thing and both daughters to the divell and envy as the Apostle saith the motive which moved the divell to bring this accursed dissention into the world was a cruell impatient rage against man being not able to endure that God should grow enamored of so ugly base and wretched a nature as humane nature is and that he should enrich it with so many extraordinary favours priviledges as unite himselfe hypostatically to it and make it the instrument of redemption denying that favour to the Angelicall nature which is more noble and perfect then the humane and so being desperately enraged he contracted matrimony with envy in which wedlocke death was borne so that death or discord hath the divell for her father and envy for her mother her grandfathers were pride and contempt and her first root was ambition This cursed plant was the first Angels plague and that which made him to exceed the bounds of his owne nature rashly opening the way unto an unbridled appetite and ambitious desire to climbe up unto the heaven of divine perfection to place his throne above the starres and to be like unto the most high Making the consideration of himselfe and the beauty and perfections wherewith he was enriched the instruments of so blinde a pretence and proud absurdity Judging himselfe thereby

to be worthy of so great an honour out of which consideration grew pride which augmenting the raging fire of her mother ambition caused the Angell to forget the respect and honour due unto his creator and to become the heire of contempt These two fierce monsters of nature Pride and contempt made such a slaughter of that faire creature that they left not in him the least signe of perfection and goodnesse yea they did so deprave and pervert his will that seeing himselfe banished out of heaven and condemned to a perpetuall priva●ion of God and ●o the terrible habitation of those darkesome prisons of hell hee enragedly protested to be revenged And being unable to execute his vengeance against God his infinite perfection and greatnesse being not to be reached unto he purposed to wreake his vengeance upon man as the creature in most favour not being able to endure those particular favours and prerogatives wherewith he perceived God did intend to honour him Out of which consideration sprung envie the Divels spouse and mother of death With such weapons doth this fierce Leviathan persecute mankinde and with them he brings to an end all his pretences subjecting unto his empire and command all the Provinces of the earth It being most certaine that cities subject to discord and dissension cannot be free from the divels bondage and consequently subject to ruine The epithets which the Prophet Nahum gives unto the citie of Niniveh shall be sufficient and faithfull witnesses for me herein when he cals it the citie of blood the citie of misery the city of death and perdition attributing the cause of these wretched effects to nothing but to the discord and division of her inhabitants And he doth with so much efficacy insist upon this point that he pronounces an infallible curse upon that citie which shall stand divided and in discord The same doth the Prophet Hosea concluding by an enthymeme the ruine which comes through dissension saying Their heart is divided and therefore they shall perish And if this be not sufficient let us consider that wretched tricke he served our first fathers in the beginning of the world where it being a hard taske to beat downe such knowledge and wisedome so perfectly infused as Adam his wives was he used no other weapons then these perswading them that God had enjoyned upon paine of death not to taste of the tree of life onely through an artificiall malice because that none should be so wise as himselfe which he could so well and with such lively reasons perswade them that being already moved with an ambition and desire of knowledge they conceived such enmity and hatred against God that casting away the respect and obedience which they knew was due unto him they did contrary to that which was commanded them remaining thereby subject unto death and their posterity to an abysse of miseries Let him that is curious observe for the confirmation of this truth the sentence which God pronounced against the Serpent when as being willing to punish him by way of retaliation or as they say in Latine poena talionis He tooke for a meanes of the punishment the same way as the Serpent had taken to make man fall from his originall justice and state of innocency saying unto the Serpent I will set enmity betweene thee and the woman as if he should more plainly say thou hast procured through thine accursed perswasions and lyes to set hatred and enmity betweene the woman and I to make her a slave and all her posterity subject to thy will and tyranny And I say unto thee that thou shalt be chastized with the same punishment for I will sowe such terrible hatred and deadly antipathy betwixt you that you shall alwayes live in continuall warre and enmity she endeavouring with all her might to breake thine head and thou to set snares for her heele Finally by meanes of enmity and hatred the divell did catch Cain never letting him rest untill he tooke away his brother Abels life By meanes of these two he stirred up Esau his anger against Iacob Saul his revenge against guiltlesse Duvid Pharaohs hardnesse against the children of Israel And with dissention discord and ambition the divell hath brought under his dominion and obedience the most noble and fruitfull Provinces of the earth burning up the fruits of peace respect feare reverence and zeale of the publike welfare towards them to whom they were subject by divine and humane lawes Many times have I considered that excellent and admirable invention which Samson used to revenge himselfe upon the Philistines and I truely finde that it is the same as the divell useth to be revenged upon man since if that I well remember the story Samson having sought all the surest wayes to be revenged of the wrongs he had received could finde none more effectuall then division verily beleeving that thereby he should ruine all his enemies goods and wealth and to that end he tooke a number of Foxes and binding firebrands to their tailes he let them run into the Philistines corne fields The beasts feeling themselves loose began to sever and divide themselves in the fields with such disorder that there were not two left together all taking severall wayes fixing their eyes towards their owne homes and terriers Which division was the cause that all the corne was burnt up leaving the land spoyled and Samson revenged With such like industry doth the Divell subject unto his Empire all the countries of the world overthrowing the best things he can finde in them and leaving them utterly unable to helpe themselves Seeing that to turne a quiet and peaceable citie into a citie of bloud and wretchednesse the first thing he doth is to stirre up ambition in them whom he findes most disposed thereunto and alluring them with their owne proper interests he kindles the fire of discord and dissention in such sort that it being impossible to pacifie and unite it the feare of God the zeale of publicke welfare the respect and obedience due to the Prince and the charity towards ones neighbour are all beaten down whence immediatly followeth the totall perdition and ruine of the common-wealth By all this which we have said we may surely inferre that since discord and division produce no other fruit but bloud ruine perdition and death they cannot be positive effects of God to whom is repugnant to be the authour of evill Nor yet of nature whose treasure consists in unitie but meerly the Divels who seekes nothing but to oppose himselfe to all goodnesse and perfection which God or nature brings forth in this world The contrary effects also which are found in both may beare sufficient witnesse to this truth since that all which God and Nature pretend is nothing but peace and union that which the Divel professeth is nothing but warres and dissention Nature loves preservation the Divell ruine that to generate this to destroy Nature finally desires to make every thing like

equalled to a poore mans Poverty is the quintessence of contempt the root of all worldly miseries and the grave of vertue Give mee the valiantest and couragiousest man in the world if he be poore a Hare shall not bee more timorous or cowardly then hee If hee bee honest and mannerly there is none but seeing him poore will esteeme him an hypocrite And finally povertie comming to any mans doore the world knowes him not his kindred denies him his friends retire from him his servants forsake him and hee seemes a stranger to all the world flying from him as if hee had the plague about him Poverty is the mother of Infamy for finding a man poore hee will bee apt to worke any deceit or roguery and attempt any treachery his ordinary companions being dishonour cruelty ignorance contempt falshood infidelity treacherie which and the like a poore man shall bee apt to commit What difference is there betweene a poore man and a withered tree a bow without a string a ship without tackling a cart without wheeles a bird without wings or a body without a soule Surely not any Since hee remaines as unable to doe any good thing as the above-named things Since therefore these are the effects which poverty produces in man with very good reason the vulgar sort affirme that nobility consists in the want of nothing And what doth man desire more then with nobility to enjoy those priviledges which wealth bringeth with it For let a man be the most infamous fellow under the Sunne yea let him be a hangman if hee be a rich man and in prosperity he shall straightwayes be a Cavalier Noble and well descended from the line of Alexander the Great and the first of the Baldwins Let him never have taken sword in hand nor seene battle unlesse it were drawne in some picture and they shall presently say that hee is a valiant Captaine and that in the Gulfe of Lepanto hee overcame the Turkish Armie and tooke the King of Miramamolin prisoner Let him not know the first letter of the A. B. C. and they shall suddenly canonize him for a Mercurius Trismegistus Finally being rich he shall in the vulgars eye have all the vertues eminences and noblenesse in the world for all will respect and reverence him pulling off their hats to him a mile off If hee comes into the Church they will all make way for him and give him their places At banquets they place him at the upper end of the table when he speaks they all stand attentive and hearken to him as if a Cicero were speaking The rich mans house is frequented by all men his children are made much of his servants are respected and stiled gentlemen if he be sicke the City is turned upside downe to find out presents to bring him his gate stands full of foot-clothes his hall full of visiters his tables attended on with musicke and in conclusion as all manner of miseries accompany the poore man so all contents favours and priviledges belong to the rich since in this wretched age money is the absolute Lord over all our actions This commands governes and keepes in subjection all the world and all things as Salomon saith obey it It attaines to all things makes all things easie Money is the object motive and end of all mans cares and desires towards it are bent all his endeavours and employments and every thing is governed by it This makes the bitter sweet the impossible easie the little great the false true and finally of nothing it makes all things and by reason of its great power and worth all the world loves it seekes it and adores it tormenting and even martyrizing themselves for to obtaine it What moves the Souldier to march up to the knees in water in the winter time loaden with iron nigh dead with hunger and thirst broken and bruised all in peeces with death daily before his eyes but only money what makes the Labourer to break his armes yea his whole body tearing up the earth with his labors but onely money What makes the mechanicall artificer passe continually the winter nights in working but onely money Who makes the Merchant venture his life upon two inches of planck and suffer so many storms and tempests but onely money Who makes the Lawyer lose his sight in studying Bartolus and Baldus the Physician Hippocrates and Galen but onely money Who makes the Councellour confound his braines to defend his causes per fas nefas but onely money In conclusion money is the end towards which man directs all his actions and endeavours The Physicians Recipe the Apothecaries misce the Lawyers Bartolus the Scriveners Pen the Notaries c. the Logicians Ergo the Grammarians Nominatives the Astrologians Heaven the Philosophers infinitum the Metaphyficians unum verum bonum the Shoomakers Nawle the Taylors Needle the Plowmans Plough the Noblemans Gentility and finally life and death it selfe lies in the hands of money since reward is able to condemne a just man to death and to give life to one that is condemned to dye Whence finally I conclude that the vulgar sort speakes not much out of purpose when it attributes all the noblenesse of the world unto money since in the world infinite wonders are wrought by it CHAP. V. Of the Noblenesse and Worth of the French and Spanish Nations IT were fitting and reasonable to leave this chapter unto fame as a lawfull Chronicler of this heroicall enterprise it being onely reserved for her to end that which my pen could not in an age beginne For if true noblenesse consists in the generosity of actions as wee have said in the precedent Chapter the actions of these two Nations are so many so excellent and so heroicall that it would bee impossible almost in an age to rehearse the least part of them I will not now stand to set downe the beginning and descent of these two most noble Nations it being notorious unto all and ordinary for them who have written of this matter I will only insist a little upon the contemplation of the rare and perfect vertues which God infused into them of which he may come to have knowledge and notice who will attentively consider the marvellous order which God held in the six daies of his Creation in which time he had beautified the large field of this world with so many varieties of nature and that they might make shew of the perfection which hee had granted them hee made the fourth day two faire and bright lights to which hee gave certaine vicars and substitutes giving them full licence to assist the day and night dividing ordering and appointing times and seasons and producing those marvellous effects which daily experience presents unto us in the theatre of this visible world The greatnesse and perfection of these two Lights might sufficiently be proved by the onely knowledge of the senses since he must be altogether blinde that opening his sight towards heaven doth