Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	natural_a	nature_n	1,762	5	5.4373	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13996	A discourse of death, bodily, ghostly, and eternall nor vnfit for souldiers warring, seamen sayling, strangers trauelling, women bearing, nor any other liuing that thinkes of dying. By Thomas Tuke.	Tuke, Thomas, d. 1657.	1613 (1613)	STC 24307; ESTC S100586	74,466	126

the stomacke digesteth and the breath comes goes but death depriues a man wholly for a time of all vse of his body Againe a man wakes out of his sleepe and returnes vnto the workes of his calling a fresh but a dead man wakes not to the workes of his former life neither can hee bee awakened out of the sleepe of death but by the power of God of whom alone the day of our resurrection is seene and knowne Thus much for the things where vnto death may be compared There remaine certaine Questions concerning death worthy to bee soiled which I remembred not in time to set in their more proper places neither are they here so methodically digested as plainely resolued First it may bee demanded whether any death may be said to be naturall seeing it destroyes life which is according to nature Quae cupit suum esse which delights still to be I answere a thing is said to be naturall more waies then one Death being simply in it selfe considered is not naturall but forasmuch as that which doth necessarily follow the nature of a thing and hath the beginning or ground of his existence therein to which that which is violent is opposed is called naturall That death therefore which followes the consumption and dissipation of the naturall moysture by the naturall heat seeing it comes of causes which are within the bodie in that respect is called naturall Secondly it may againe be asked what naturall death is properly I answere that properly is called naturall death when naturall heat faileth by reason that the moysture is dried vp by it as a lamp goeth out when the oyle is spent And this death is with much ease and with little or no paine as Aristotle writeth Thirdly it may be asked what violent death is properly I answere that is called violent death when by accident eyther the moysture is drawne out of the bodie or the heat extinguished by some inward or outward violence and oppression Inward violence is by poyson gluttonie drunkennesse or such excesse as when a lampe is drowned in the oyle Outward violence is when a man is strangled with an halter as a fire sodainely choaked with some huge heape of earth or ashes throwne vpon it and many moe oppressions of life there are of this kinde So that taking violent death in this largenesse of sense it will appeare that fewe die a naturall death Fourthly it may be demanded when a man doth die or when the soule doth leaue the bodie I answere then when there is a defect of those instruments of the soule whereby life is prolonged When the bodie is become vnfit for the soule to worke with then doth the soule forsake the bodie which it loues most dearely and not before Death comes not by the impatience fickle-mindednesse of the soule but by reason of the impotencie and vnaptnesse of the bodie as a workeman leaues his toole when it is become altogether vnfit for his vse Fiftly but whence is it that one man dieth sooner then another that nature failes in one sooner then in another I answere the highest reason hereof is Gods decree but the Principall naturall cause of the length of life is first a fit composition of heat and moysture in the sinewes marrow spirits c. And secondly the long and fortunate continuance of this good temper which being interrupted by diseases and other oppressiōs death necessarily follows a mans life is ended as an artificers occupation then endes of necessitie when his tooles are worne and past working with Sixtly whether natural death be by no meanes to be auoided if a man escape violence seeing that the radicall humour as it wasteth may be repaired by nurriture and therewith maintained I answer that the radicall humour may indeed by nourishment be daily renewed yet that restored moysture is not so good as that which was wasted of the beate it is not so pure as that which was of the seed it is not so wel wrought and excocted as the seed neither so exactly mingled and attenuated Seeing therefore that which is restored is not so pure as that that was wasted the heat for want of conuenient matter to feed vpon at length is dissipated and put out Neyther is the quantitie of the humour restored so much to be respected as the qualitie whereupon Auicennus saith that Though there were as much restored as is daily wasted yet must we of necessitie die And besides all this we are all Sinners vnable to keep such a precise and regular diet but that we shall offend herein and old age will steale vpon vs doe what wee can Festinat enins decurrere velox Flosculus augustae miseraeque breuissima vitae Portio dum bibimus dum serta vnguenta puellas Poscimus obrepit non intellecta senectus Sensim sine sensu senescimus Seuenthly what difference is there betwixt the death of a man and of a beast I answere when a beast dies his soule doth vanish and is dissolued but when a man dies his soule still continues For the soule of a beast is mortall but the soule of man is immortall as hath beene shewed God saith Gregory created three liuing spirits one which is not couered with flesh another which is couered with flesh but dies not with the flesh a third which is couered with flesh dies with the flesh Primus Angelorum secundus hominum tertius brutorū animaelū the first is of Angels the second of men the third of brute beasts And albeit the Scriptures sometimes speak of the death of the soules yet eyther the person or the life is to be vnderstood or such a death as is not the extinction and deletion of the soule but her separation from God who is her comfort and contentment Secondly the death of a man is wont to be with much comfort or else horror of hell it selfe our conscience telling vs of another state after death but beasts because they haue no conscience no hope of heauen nor feare of hell are not therefore subiect to such passions eyther of ioy or sorrow Thirdly when beasts die they die for euer but though death deuoure vs as the Whale did Ionas and binde vs as the Philistins did Sampson yet we shall come forth againe the bands and snares of death shall be broken and we shall be deliuered For it is most true which Saint Bernard saith There is a threefold state of holy soules the first in the corruptible bodie and that is in this life the second out of the bodie and this is after death the third in the bodie glorifyed and that shal be at the Resurrection And so there is a threefold condition of wicked soules the first is in their bodies of sinne the second is in misery out of their bodies by death dissolued

which saith that the Begger died and was carried by the Angels into Abrahams bosome the Richman also dyed and was tormented after his death in Hell For where should the soules of men be after Death but either in Heauen with Christ or in Hell with the Diuell Non est vllus vlli locus medius vt possit esse nisi cum Diabolo qui non est cum Christo There is not any place for any man to be any where but with the Diuell who is not with Christ saith Saint Austen There are two receptacles for mens soules Heauen and Hell Tertium penitus ignoramus a third place we are vtterly ignorant of saith one The Scripture speaketh of no moe then two Thus wee haue seene what Death is to wit a disiunction of the soule from the bodie and not a dissolution of the Soule with the bodie the soule remaining vncorrupt and In aeternum as Lactantius speaketh Death though for the Nature of it it bee but one and the same to wit a temporarie diuorce or separation of the soule and body which were married or vnited by God himselfe yet in respect of the state into which men are by it admitted it is double and in regard of the meanes or waies whereby it is effected it is manifold for as Seneca truely speaketh Mille ad hanc aditus patent there are a thousand waies to bring a man to Death In respect of the persons dying and of that estate which they are let into by death death is twofold a death of the godly and a death of the wicked a sanctified and comfortable death a miserable and vnhappie death Of the former Balaam speaketh in his wish Let me die the death of the righteous and let my last end be like his and Dauid in the Psalme Precious in the sight of the Lord is the death of his Saints Of the latter our Sauiour speaketh in the parable when he saith O foole this night will they the diuels he meanes fetch thy soule from thee And againe The rich man also died and was buried and being in hell tormented c. Furthermore death we said was manifold for the waies or meanes thereof For albeit death bee the common way of all flesh Omnibus est eadem lethi via non tamen vnus Est vitae cunctis exitijque modus yet all men goe not the same way vnto death Mille modis lethi miseros mors vna fatigat Death meets with vs a thousand waies As into a great Citie or into the maine Sea so vnto death there are many waies It is as the center wherein all the lines doe meete a towne of Mart wherein many waies from contrarie coasts doe end Hos bella hos aequora poscunt His amor exitio furor his saeua cupido Vt sileam morbos Some are eaten vp of warres some are swallowed vp of the Seas The old world was drowned the Sodomites were burned the disobedient Prophet was killed of a Lion the mocking children were deuoured of two Beares Senacheribs Armie was killed with an Angell Herod Agrippa was eaten of wormes Pherecides of lice a King of Epirus was killed with a tile a King of Israel with an arrow and of France with a dagger some haue beene swallowed vp of the earth some haue beene killed of Serpents some haue beene eaten of Wolues one was killed of rats some by the fall of towers and trees some by one meanes some by another But we will bring them to some heads yet heere we promise no accuratenesse There is therefore an ordinarie way of dying which is vpon ordinarie causes and is common to all the sonnes of Adam since their transgression or there is a death by causes more rare and extraordinarie as by pestilence samine battell opening of the earth wilde beasts and the like Or thus there is first a naturall death which is when nature is spent when her forces are exhaust A light will go out of it selfe when the flame wants oyle waxe or tallow to feed on A mellow apple will fall of it selfe and through-ripe corne will shill without shaking O' this death Eliphaz speaketh Thou shalt goe to thy grane in a full age as a ricks of corne commeth in due season into the barne and such a death Iob and Dauid died of whom it is said they died in a good age and full of daies Secondly there is a ciuill death which is inflicted by the ciuill Magistrate Who is the Minister of God to take vengeance on him that doth euill Such a death died Achan vnder Ioshuah and the two theeues vnder Pilate But it may be asked if the magistrate may lawfully take away the life of an offender seeing no man is absolute Lord of the life of man but only God To the soyling of this doubt if any be wee must know that the Magistrate is Gods Lieutenant or God in office according to the Psalme I haue said yee are Gods and as Iehosophat saith hee executes not the iudgements of men but of the Lord whose creature he is and whose person he represents and who beareth not the sword for nought but for the protection of the good and for the terrour and suppression of the wicked Those therefore that are cut off by the Magistrate as he is a Magistrate or the Minister of God as S. Paul doth stile him they are not cut off by Man but by God in as much as the authoritie is Gods by which they bee cut off And although we be all as one by Christ yet is it in respect of the Communion of the Spirit and not by reason of any politicke or worldly parilitie And albeit Christ hath made vs all Kings yet we may iustly say with Christ Our Kingdome is not of this world though begunne in this world and our regalitie may very well stand without wrong to Caesar or his sword But to returne Ciuill death is double iust or iniust A man dies iustly when he dies for some wickednes committed or for some notable villany as high treason intēded and plotted though not performed Thus Ioab was slaine at the commandement of Salomon as also Shimei both of them by Benaiah In like maner Bigtan and Teresh were both hanged for intending seeking to lay violent hands vpon their King Ahashuerosh Thus iustly died those Powder-Papists that most barbarously plotted with one blast to haue blowne vp this whole Church and State vnder the wings whereof it is protected Praise be vnto Christ for euer who hath honoured vs with this saluation and let all good people say Amen Againe a man dies vniustly when he dies vndeseruedly Thus died Naboth vnder Ahab S. Iohn the Baptist vnder Herod the Martyrs of Christ vnder Tyrants and Christ himselfe vnder Pilate For though that Christ his death was most iust in