Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	lord_n	see_v	3,711	5	3.5921	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17866	A treatise upon death first publickly delivered in a funerall sermon, anno Dom. 1630. And since enlarged By N.C. Preacher of Gods word in Scotland at Kilmacolme in the baronie of Renfrew.	Campbell, Ninian, 1599-1657.	1635 (1635)	STC 4533; ESTC S118869	47,144	129

judge in that great day of retribution and remuneration and hee cannot but looke upon thee with compassionate eyes seeing he is flesh of thy flesh and bone of thy bones and thy cause is his cause for he is thy advocate and intercessour daily 7. Object But the paines of hell which are unspeakable universall eternall are very fearfull and much affright me Answ That same Jesus thy redeemer as he made the grave his bed so hee keeps the keyes of hell and the gates thereof cannot prevail against thee To conclude then let us all resolve couragiously to attend death laying aside all fear ever hoping that the Lord shall be with us to the end and in the end Blessed shall we be if we die in him for so we shall rest from our labours and in death celebrate three solemnities First our birth day for wee shall revive Secondly our mariage day which shall be accomplished with Christ Thirdly our triumph day for through Christ we shall triumph over the world our own flesh sinne death the grave hell the devill principalities and powers whatsoever and receive that crowne of glory So that through Christ we are more then conquerours who saith I will redeem them from death O death I will be thy death O grave I will be thy destruction Hosea chap. 13. 14. Are wee gods in Christ let us not fear death Lethum non omnia finit Propertius Death puts not a period to all things I say more death maketh us endlesse Cicero affirmeth that after death hee shall bee immortall Horace that the best part of him shall live Ovid that the best part of him shall be carried above the starres The Egyptians Brachmanes Indians Thracians Persians Macedonians Arabians Americanes and all polished nations have consented to the immortalitie of the soule But here wee surpasse them that after death and resurrection our bodies shall live for ever This is an essentiall and fundamentall point of our belief THE SUBIECT Men once to die NOw let me speak of the subject of this assertion Man once to die It is not said in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all men but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to men because indefinite propositions in matters necessary are universall The meaning is All men and women must once die Ovid Tendimus huc omnes we tend all to death and that once Horace saith very well Omnes eodem cogimur Omnes manet una nox calcanda semel via lethi This is a passage common to all and let it be so wee should live again wee must runne over the same race Catullus and Epictetus say That as our life is but one day so our death is but one night The doctrine upon the subject is this As there is nothing more certain then death so there is nothing more uncertain then the time place and manner thereof This doctrine hath two points I prove the first that there is nothing more certaine then death leaving the former reasons First from the word fatum which expresseth the nature of death so called a fando because the Lord hath spoken it his word is his work And seeing he hath uttered this sentence That all men must once die it cannot but come to passe So that there is a fatall infallible inexpugnable necessitant necessitie laid upon man once to die Man is tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a visible God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compend of this great world and as the heavens and earth wax old and perish so he the resemblance of both must follow the patterne I confesse with Zoroaster and Trismegistus that he is an admirable piece of nature because both natures superior and inferior uncreated and created do meet in him And if these visible creatures bee as so many scales to climbe to that invisible Creator man must be one of the most curious steps of that ladder If we look within the intrals of the earth we may see there rich mines of silver gold and precious stones If we behold the face of it we shall finde there such a varietie of herbs flowers fruits trees creatures which may breed admiration in the dullest spirits And is the sea lesse admirable by reason of the flux and reflux thereof the quantitie of fishes and monsters therein nourished And is the aire any thing inferior to these two full of fowles clouds raines snow haile lightnings thunder and innumerable meteors But when wee lift up our eyes to the astonishing vault of heaven whose curtaines are spread over these enlightned with the sunne and moone and twinkling stars with their towres retowres aspects effects influences we cannot but be ravished with a more singular and divine contemplation Yet here is a greater wonder that all these things are abridged in thee O man of seven foot-length And as the world is a book in the which God may be read in capitall letters so both the world and God may by the most ignorant easilie be read in thee as in a written table seene in thee as in a clear glasse Thy flesh represents the dust thy bones the rockes thy liver the sea thy veines rivers thy breath the aire thy naturall heat the fire thy head the heavens thy eyes the stars thy joynts moving so actively sinnews stirring so nimbly senses working so quickly like the secret resorts of nature But I pray thee enter within thy inward parts so excellent thy spirit so supernatuall thy reason so divine thy appetite so infinite thy soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the engraven image of God thou maist justly say that thou art ultimus naturae foetus the last essay and effort of nature and the theater whereupon God may be seene with mortall eyes representing the foure corners of the world thy face the east thy back the west thy right side the south thy left the north And whereas other creatures have their countenance downward towards their naturall mother the earth thine are upward toward thy spirituall father God that thou mayest raise thy self from all earthly vanitie to a serious contemplation of the divinitie wherein are placed thy unchangeable comfort thy unspeakable contentment thy unconceivable felicitie Whence I inferre this Whatsoever of us is like to the creature must die but that which hath received the indeleble character of God is perpetuall So that our souls are immortall our bodies are vassals and slaves of death in which respect wee are all said to die And that this doctrine may bee the more clear I shall prove it in the second place by way of induction Look to the vertues the stout as well as the rash or the coward the temperate as well as the untemperate or stupid the liberall as well as the prodigall or avaricious the magnificent as well as the niggard or vainglorious the magnanimous as well as the proud or pusilanimous the modest as well as the ambitious or base

devilish fear because they feared God as a judge and they hoped in him as a Saviour they feared him and so they sued for him appealing from the tribunall of his justice to the throne of his mercie ab irato Caesare ad placatum from an offended God in the height of his justice to a pacified God in the depth of his mercies And I would have the simple ignorant people to know here that outward disturbances in fits of heavie exasperate inveterate sicknesse are not evident and infallible tokens of a totall or finall desertion for the godly patients may have inward joy glorious and unspeakable which the standers by see not And by the contrarie some who have led a lewd life without any remorse of conscience or compunction or contrition of heart may seeme to have a peaceable death and say that they are ready for their God when in the meane time their heart giveth their mouth the lie Others desire to die because of great povertie or intolerable paines or losse of goods good name friends c. But God make us not to fear death because we are assured of his favour in the pardon of our huge and manifold transgressions and imputation of Christs righteousnesse for that is only the thing which justifieth us before God Use of encouragement Then why should we fear death Agathias calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of tranquilitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stayer of sicknesse Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest remedie of evills Aeschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the medicine of incurable diseases Anacreon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deliverie from travels which after trouble giveth us rest healeth our sicknes taketh away our povertie endeth our greatest feares and cares It is the way of all flesh and it is common to kings and beggars as well to die as to be borne And one of the seven sages Thales saith that they are both indifferent But to Christians they are both profitable for Christ in life and death is advantage Philip. 1. 21. If it please the Lord we live let us employ our life well for it is a talent given to us for the use of our Master if to die what need we to fear for all these who are gone before us cry out Come come after us there is no danger in death all the hazard we incurre and jeopardie wee run into is in our lives Is not this life a continuall miserie a perpetuall tempest a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common hostage and receptacle of all calamities and our death is an issue of these miseries the harbrie mouth leading us to the most sure haven the heaven of heavens the bridegroomes chamber 1 Object Death is most dangerous and so most fearfull because it is the way to hell from the which there is no regresse Answer To the wicked indeed it is such but to the godly it is the gate to heaven and hither you must make your progresse 2 Object It takes away my life which is so near and dear unto me Answer Upon a condition to give a better which shall never bee taken from thee 3. Object But my losses are great Answer Let me never hear that of thee againe that it is a great losse of such a mans life or that thou losest any thing in death that is an idle querimony to the which Socrates answereth O dii boni quantum lucri est emori O what great gaine is it to die for ye may leave an earthly possession for an heavenly patrimonie uncertaine goods for a certaine treasure the company of the wicked for Saints and Angels earth for heaven basenesse for glory unsufficiencie for alsufficiencie 4. Object But there are paines in death Answer There is nothing without paines and the better the thing be the greater paines but to speak properly it is the remnant of thy life that tormenteth thee and not thy death for what is it but a not being in this world for when we are death is not and when death is wee are not Now a not being hath no dolour for as when wee were not at all wee found no dolour so when we shall not bee wee shall finde none Wherefore then fearest thou the day of death for every day of thy life is a preparation to it and that last period of dayes is not properly thy death allenarly for every day contributeth to it And as the last drop emptieth not nor filleth the bottle and the last path wearieth not nor the last stroake cutteth downe all the trunke of the tree but every one helpeth another so every day we go to death and the last wee arrive at it So that it boats with us it rideth behinde us and leaveth us no more then the shadow of our bodies till at last it cut the thred of our desires and lives and take us from the world and from our selves So that we die at all houres and all moments and if we desire to live long we enjoy a languishing death victorious in many assaults So that Epictetus answered well to Hadrian demanding this question Which is the best life he answered The shortest And Solomon saith That the day of our death is better then the day of our nativitie for this is the beginning of our dolours and that is the end and our accesse to supreme happinesse for then this body shall returne to the dust and the spirit to God the giver with whom we shall enjoy a full life and our passions shall be buried and our reason enlarged and the whole man placed in his owne element the heaven his countrey from the which hee was banished Furthermore did not Cicero Seneca and before them Theophrastus Crantor Xenocrates leave rare monuments and documents against immoderate dolour in death as also against the fear thereof but thou art better taught then those that death is the very entry to that eternall day nunc stans feast Sabaoth with the Ancient of dayes and that the separation of the soule from this body is nothing but an union and communion with God And shall naughtie souldiers under their temporarie captaine hazard their mispent life at the mouth of the canon in a furious skirmish for the pennie-pay and thou not lay down this tedious life for the kingdome of heaven whereunto thou hast undoubted right by thy triumphing generall the captaine of thy salvation the Lord Jesus the Lord of Hosts 5. Object But the pangs of death are insupportable who can abide these cruell and deadly wounds Answer That same Jesus by his glorious and meritorious death hath sweetned seasoned sanctified them to thee in such fashion that they shall be unto thee like the launcet of a Chirurgion which pricketh and healeth together like worme-wood or the potion of a skilfull mediciner which is sowre but wholesome 6. Object But the feare of judgement after death maketh me afraid Answer That same Lord Jesus judge of judges thy eldest brother shall be thy