Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	life_n	soul_n	5,160	5	5.5664	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34992	A practical and polemical commentary or exposition on the whole fifteenth Psalm wherein the text is learnedly and fruitfully explained, some controversies discussed, sundry cases of conscience are cleared, more especially that of usurie : many common places succinctly handled ... / by Christopher Cartwright ... ; the life of the reverend and learned author is prefixed.	Cartwright, Christopher, 1602-1658.; Bolton, John, 1599-1679. Life of the author.	1658 (1658)	Wing C693; ESTC R18318	282,330	382

Heb. 9.27 Now what comfort and courage can we have to die if we have no well-grounded hope of a better Life when this is ended One said of the Lacedemon●ans that it was no marvel if they were so little afraid of death because their life was so miserable but experience shews that even such as live miserably would yet live still and are unwilling to die because they have small hope to exchange this life for a better The wicked indeed sometimes have little dread of death they even rush upon it but furor est non fortitudo it is madness not valour they are blinde and cannot see afar off 2 Pet. 1.9 Their blindeness is the cause of their boldness for if they did but see the condition they are in they could not chuse but quake and tremble to think of death When a wicked man dieth his expectation shall perish O animula vagula blandula quae nunc abibis in loca and the hope of unjust men perisheth Prov. 11.7 What hope hath the hypocrite though he have gained when God shall take away his soul Job 27.8 The wicked is driven away in his wickedness but the righteous hath hope in his death Prov. 14.32 Indeed only the Righteous are they that can have true hope in their death and therefore only they can be truly undanted at the approach of death We know saith the Apostle that if our earthly house of this tabernacle were dissolved we have a building of God a house not made with hands eternall in the heavens And thereupon he addes Therefore are we alwayes confident knowing that whilest we are at home in the body we are absent from the Lord. For we walk by faith and not by sight We are confident I say willing rather to be absent from the body and to be present with the Lord 2 Cor. 5.1 6 7 8. Desiring to be dissolved to be with Christ which is farre better Phil. 1.23 3. Judgment will come After death comes judgment Heb. 9.27 A particular judgment in respect of the soule immediately after death Eccles 12.7 Luke 16.22 23. And at length a generall judgment in respect both of soule and bodie Act. 17.31 Now how shall we be able to stand in judgment if we doe not now whiles we are here thinke of it and prepare for it by working out our salvation and by giving diligence to make our calling and our election sure Wherefore beloved seeing that you looke for such things be diligent that ye may be found of him in peace without spot and blameless 2 Pet. 3.14 But be admonished to thinke of this betimes and not to procrastinate and put it off as we are over-apt to doe untill sickness or old-age come as if it were soone enough to thinke of another life when we are redie to leave this 1. This is very preposterous to provide for earth before heaven for things temporal before things eternal Our Saviour bids First seeke ye the kingdome of God and his righteousness Matth. 6.33 The chiefest things should have the chiefest of our thoughts cares and indeavours 2. This is very dangerous for if sickness and old-age make us unmeet to looke after the things of his life so they will also make us unmeet to looke after the things of the life to come Experience shewes this even in the godly themselves many times that by reason of the sympathie which is betwixt the soule and the body the distempers of the body cause a distemper in the soule also so that they can scarce think of any thing but onely how they may be eased of that paine which they are in This is the reason why Salomon bids Remember now thy Creatour in the dayes of thy youth while saith he the evill dayes come not nor the yeares draw nigh when thou shalt say I have no pleasure in them Eccles 12.1 The time of old age and of sickness is a time of spending rather then of getting and therefore as Joseph in the yeares of plentie provided for the yeares of famine so should we in time of youth and health provide for the time of old age and sickness But besides this life is fraile and uncertaine we may be cut off before either sickness or old age come For what is our life it is even a vapour that appeareth for a little while and vanisheth away Jam. 4.14 Therefore as the Wise man doth admonish Beast not thy selfe of to morrow for thou knowest not what a day may bring forth Prov. 27.1 To day if ye will heare his voice harden not your hearts Psal 95.7 8. 4. How good and gracious the Lord is in vouchsafing yet to afford time and meanes of salvation Receive not the grace of God in vain 2 Cor. 6.1 Yet a little while is the light with you walke whiles you have the light lest darkness come upon you he that walketh in darkness knoweth not whither he goeth Joh 12.35 If we regard not the means when God affords them we provoke him to deprive us of them The Kingdome of God said our Saviour to the Jewes shall be taken from you and given to a nation that will bring forth the fruits of it Mat. 21.43 And 2. we aggravate and increase our condemnation This is the condemnation of the world that light is come into the world and men loved darkness rather then light John 3.19 If I had not come and spoken unto them they had not had sin but now they have no cloak for their sin Joh. 15.22 See Matth. 11.20 21 22 23 24. 3. And lastly here is comfort and encouragement for Use 3 all such as set themselves seriously to learne and practize those things whereby they may attaine unto salvation Though Mical mocke and Rabshakeh raile and Saul hate and persecute yet let not such be dismayed let them not be beaten off nor drawne away but let them persist and hold on their course it is for salvation that they labour it is for salvation that they suffer and surely salvation will make amends for all their labour and for all their suffering Hearken unto me saith the Lord ye that know righteousness the people in whose heart is my law feare ye not the reproach of men neither be ye afraid of their revilings For the moth shall eate them up like a garment and the worme shall eate them like wooll but my righteousness shall be for ever and my salvation from generation to generation Ia. 51.7 8. And vers 12 13. I even I am he that comforteth you who art thou that thou shouldest be afraid of a man that shall die and of the son of man that shall be made as grasse And forgettest the Lord thy maker c. The Apostle did comfort and encourage both himselfe and others with this consideration having spoken before of his and their sufferings For which cause saith he we faint not but though our outward man perish yet the inward man is renewed day by day For our light

generation And Moses a little before his death put the people in minde of this Remember what Amalek did unto thee by the way when ye were come forth out of Egypt How he met thee by the way and smote the hindmost of thee even all that were feeble behinde thee when thou wast faint and weary and he feared not God Therefore shall it be when the Lord thy God hath given thee rest from all thine enemies round about in the land which the Lord thy God giveth thee for an inheritance to possesse it that thou shalt blot out the remembrance of Amalek from under heaven thou shalt not forget it Deut. 25.17 18 19. And though God did long even 400. years deferre to execute vengeance upon the Amalekites yet he did not forget the injury which they did unto his people but when Saul was king he sent Samuel unto him charging him to goe and utterly destroy them for it I remember said he that which Amalek did to Israel though Amalek it is likely had forgotten it yet the Lord did remember it how he laid wait for him in the way when he came up from Egypt Now go and smite Amalek and utterly destroy all that they have and spare them not but slay both man and woman infant and suckling oxe and sheep camel and asse 1 Sam. 15.2 3. And because Saul did not so fully execute this judgment as he should have done but spared Agag the king of the Amalekites and the best of the cattel therefore God would not spare him but cast him off and transferred the kingdom to another 6. If any do evil to those that have done no evil to them this also is an aggravation of the evil and makes the sin the greater Indeed though other have done evil to us yet we ought not therefore to doe evil unto them Say not I will do so to him he hath done to me I will render to the man according to his deeds Pro. 24.29 Recompense no man evil for evil Dearly beloved avenge not your selves but rather give place to wrath for it is written Vengeance is mine I will repay saith the Lord. Therefore if thine enemy hunger feed him if he thirst give him drink For in so doing thou shalt heap coales of fire on his head Be not overcome of evil but overcome evil with good Rom. 12.17 19 20 21. Our Saviour would not do evil for evil When he was reviled he reviled not again and when he suffered he threatned not but committed himself to him that judgeth righteously 1 Pet. 2.23 So that man after Gods own heart David though Saul did hunt his soul to take it yet he would not avenge himself on him when he had opportunity but said The Lord judge between me and thee and the Lord avenge me on thee but mine hand shall not be upon thee As saith the proverbe of the ancients Wickedness proceedeth from the wicked but mine hand shall not be upon thee 1 Sam. 24.12 13. But a far greater sin it is if we do them evil who have done us none They devise deceitfull matters saith David against them that are quiet in the land such as neither meddle nor make with them as we say Psal 35.20 Wo unto thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee Isai 33.1 7. Much worse yet it is if any do evil to those who have done good to them Thus Jonathan pleaded with his father Saul in the behalfe of David when he perceived that Saul intended evil against him Let not the king said he sin against his servant against David Because he hath not sinned against thee and not only so but and because his works have been to theeward very good For he did put his life in his hand and slew the Philistine and the Lord wrought a great salvation for all Israel thou sawest it and didst rejoyce wherefore then wilt thou sin against innocent blood to slay David without a cause 1 Sam. 19. vers 4 5. This David complaines sore of They rewarded me evil for good to the spoiling of my soul Psal 35. vers 12. This made Jeremie cry out Shall evil be recompensed for good for they have digged a pit for my soul remember that I stood before thee to speake good for them and to turne away thy wrath from them Jer. 18.20 Thus Christ did aggravate the sin of Judas saying He that eateth bread with me he whom I have so respected so honoured as to make him sit with me at mine own table hath lift up his heele against me Plato called Aristotle a colt which having sucked the damme lifts up the heele and kicks her Aelian histor l. 4. c. 9. John 13.18 8. It is an aggravation of evil when it is done to those that are least able to beare it Thou shalt neither vex a stranger nor oppresse him Exod. 22.21 And vers 22. Ye shall not afflict any widow or fatherless child It is a sin to afflict vex and oppresse any but such especially So Deut. 24.14 Thou shalt not oppresse an hired servant that is poore and needy The Prophet Ezekiel complaining of the people of the Jews The people of the land saith he have used oppression and exercised robbery and have vexed the poore and needy yea they have oppressed the stranger wrongfully Ezek. 22.29 SERM. XII SERM. 12 Psal 15.3 Nor doth evil to his neighbour I Have shewed how the evil that any do to others is agravated 1. In respect of the persons by whom it is done 2. In respect of the persons to whom it is done Now to proceed the evil that is done is also aggravated 3. in respect of the time when it is done None ought to doe evil to others at any time yet it is worse if they do it at some time then if they do it an another When Gehazi had run after Naaman and by forging a lie had gotten gifts of him Elisha aggravated his sin in respect of the time when it was committed Is it a time said he to receive money and to receive garments and olive-yards and vineyards and sheep and oxen and men-servants and maid-servants 2 King 5.26 Surely there was no time for Gehazi or any other to receive gifts in that manner as he did but least of all was it to be done at that time when he did it For now Naaman of a heathenish idolater was newly become a proselyte he was newly converted to the Jewish religion professing that thenceforth he would offer neither burnt-offering nor sacrifice unto other gods but unto the Lord 2 King 5.17 For Gehazi therefore now at this time to defraud and cheat Namaan as he did might have been enough both to alienate Naaman from his newly embraced religion and also to make it odious unto others whom otherwise Naaman and the cure wrought upon him might have been a meanes to convert unto it Thus also the Prophet Esay taxeth some not only

had wrongfully gotten from others immediately he added And if I have taken any thing from any man by false accusation I restore him fourefold Luke 19.8 4. Though such as do evil unto others by their wit wealth power friends and the like may escape the judgment of man yet can they not escape Gods judgment For God hath appointed a day wherein he will judge the world in righteousness Act 17.31 He will render to every man according to his deeds Rom. 2.6 Tribulation and anguish upon every soul of man that doth evil vers 9. Therefore as the wise man doth admonish Rob not the poore because he is poore neither oppresse the afflicted in the gate For the Lord will plead their cause and spoile the soul of those that spoiled them Prov. 22.22 23. Let no man saith the Apostle go beyond and defraud his brother in any matter because that the Lord is the avenger of all such 1 Thess 4.6 Though man either cannot or will not avenge the wrong that is done yet God both can and will do it He that doth wrong saith the same Apostle shall receive for the wrong that he hath done and there is no respect of persons Col. 3.25 With God there is not and therefore immediately after the Apostle exhorts Masters saying Give unto your servants that which is just and equal knowing that ye also have a Master in heaven Col. 4.1 Job considered this and therefore would not any way wrong his meanest servant If I did despise saith he the cause of my man-servant or of my maid-servant when they contended with me what then shall I do when God riseth up and when he visiteth what shall I answer him Did not he that made me in the wombe make him and did not one fashion us in the wombe Job 31.13 14 15. Thus it is as Elihu also observes God accepteth not the persons of princes nor regardeth the rich more then the poore for they are all the works of his hands Job 34.19 Job therefore again professeth that considering the power and justice of God he durst not oppresse any though in respect of men he could have escaped well enough If I have lift up mine hand saith he against the fatherless when I saw my helpe in the gate Then let mine arme fall from my shoulder-blade and mine arme be broken from the bone For destruction from God was a terrour unto me and by reason of his highness I could not endure Job 31.21 22 23. So Paul saith that because he beleeveth that there shall be a resurrection both of the just the unjust that all shall rise again and be judged according to their wayes and doings therefore he did exercise himself to have alwayes a conscience void of offence toward God and toward men Act. 24.15 16. 5. Such as offend in this kinde viz. by doing evil unto others God doth usually plague even here in this world either in their own persons or in their posterity or in both Because he hath oppressed and hath forsaken the poore because he hath violently taken away an house which he builded not Surely he shall not feel quietness in his belly he shall not save of that which he desired There shall none of his meat be left therefore shall no man look for his goods In the fulness of his sufficiency he shall be in straits every hand of the wicked shall be against him When he is about to fill his belly God shall cast the fury of his wrath upon him and shall rain it upon him while he is eating He shall flee from the iron weapon and the bow of steele shall strike him thorough It is drawne and cometh out of his body yea the glistering sword cometh out of his gall terrours are upon him All darkness shall be hid in his secret places a fire not blown shall consume him it shall go ill with him that is left in his tabernacle c. Job 20.19 c. Gehazi by his unjustly gotten goods got the leprosie both to himself and to his posterity after him The leprosie of Naaman said Elisha to him shall cleave to thee and to thy seed for ever 2 King 5.27 So the king of Babylon consulted shame to his house by cutting off many people and sinned against his soul Hab. 2.10 In him the proverb was verified De malè quaesitis vix gaudet tertius hares The third heire doth scarce enjoy that which is unjustly gotten For whereas Nebucadnezzar by oppression cruelty and unjust dealing purchased a great dominion his sons son Belshazzar was deprived of all and of his life also he was slain and the kingdome was translated to the Medes and Persians Dan. 5. See Dan. 5.18 and 22. with 2 King 25.27 and Jer. 27.7 And that the judgment may be the more remarkable God doth often punish such transgressours even in the same kinde rendring unto them measure for measure and dealing with them as they did deale with others according to that of our Saviour With what measure ye mete it shall be measured to you again Matth. 7.2 Thus Pharaoh and the Egyptians drowning the male-children of the Israelites in the river God first turned their waters into blood and afterward over-whelmed them in the red sea Exod. 1. and 7. and 14. By way of allusion to the former judgment is that spoken where the powring out of the vials of Gods wrath upon Babylon the Romish Babylon is prophecied And the third Angel powred out his vial upon the rivers and fountaines of waters and they became blood And I heard the Angel of the waters say Thou art righteous O Lord which art and wast and shalt be because thou hast judged thus For they have shed the blood of Saints and Prophets and thou hast given them blood to drink for they are worthy Revel 16.4 5 6. Thus also God punished Ahab and Jezabel for the evil which they did unto Naboth First he threatned saying to Ahab by Eliah Hast thou killed and also taken possession In the place were the dogs licked the blood of Naboth shall dogs licke thy blood even thine 1 King 21.19 And of Jezabel also spake the Lord saying The dogs shall eat Jezabel by the wall of Jezreel vers 23. And both the one and the other was fulfilled as we read 1 King 22.38 and 2 King 9.35 Memorable to this purpose is that of Adonibezek who when the Israelites had taken him and cut off his thumbes and great toes confessed saying Threescore and ten kings having their thumbes and their great toes cut off gathered their meat under my table as I have done so God hath requited me Judg. 1.6 7. Thus God will punish even his own children if they be guilty in this kinde Wherefore hast thou despised the commandment of the Lord said he to David by the Prophet Nathan to do evil in his sight thou hast killed Vriah the Hittite with the sword and hast taken his wife to be thy wife and hast slain him with