Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	sin_n	sin_v	3,111	5	9.7434	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12980	The churches lamentation for the losse of the godly deliuered in a sermon, at the funerals of that truly noble, and most hopefull young gentleman, Iohn Lord Harington, Baron of Exton, Knight of the noble order of the Bath, and his Maiesties lieutenaunt of the county of Rutland, at Exton in Rutland, the last day of March 1614. Together with a patterne of piety, and the power of godlinesse expressed in his life and death, who yeelded to nature the 27. of February, 1613. when he wanted two moneths of 22 yeeres of his age. By Richard Stock, pastor of Alhallowes-Breadstreet in London.	Stock, Richard, 1569?-1626.	1614 (1614)	STC 23273; ESTC S117806	48,046	145

Though the foole die yet may not the wise man liue euer z Eccles 2.16 How dieth the wise man as doth the foole saith the Preacher but though the subiect die yet cannot the Soueraigne put away death with his Scepter a Psal 82.6 I haue said ye are Gods and ye all are children of the most high but ye shall die as a man and ye Princes shall fall like others But though Prince and people die yet are not the Prophets excused b Zach. 1.5 Your fathers where are they and doe the Prophets liue for euer Examples of other times experience of our owne teacheth vs that all of all sorts die and are gathered to their fathers Yea c Etiam muta Clamant cadauera Basil the dumbe and dead bodies cry this aloud to vs. As Basill of Seleucia saith of Noah hee preached without preaching euery stroke of the Arke was a reall sermon of repentance so euery corps wee follow and accompany to the graue preacheth really this truth to vs. And this truth hath certaine ground Reason 1 First because the Lord of life and death hath so decreed it d Heb. 9 27. It is appointed vnto men that they shall once die The decree was made Gen. 3.19 e Gen. 3.19 Thou art dust and to dust thou shalt returne If it be his decree it must needes haue a certaine effect the decree is certaine the euent is ineuitable f Psal 115.3 Our God is in heauen and he doth whatsoeuer hee will g Vol●isse fecisse est Cypr. de Duplici martyr Gods will is his deede as Cyprian saith if he haue once willd it it is as good as wrought if he haue decreed it it is as certaine as if it were done Reason 2 Secondly because all of all sorts and conditions are made of one mould and one matter h Iob 4.19 made of clay and earth whose foundatiō is in the dust which shall be destroied before the moth Hence the Apostle calleth mens bodies i 1. Corinth 5.7 The earthly house of this Tabernacle It is true that as there are difference of stars though al made of th same matter and difference of mettalls some are gold some siluer some lead some tinne but all made of one earth so are there difference of bodies some more excellent then other and made of a purer earth but yet all subiect to corruption as the matter whereof they are made is It being the body then that dieth and seeth corruption one must die as well as another Reason 3 Thirdly because all haue sinned and all haue sinne k 1 Iohn 1.8 9 10. If we say we haue no sinne we deceiue our selues and make God a liar The holy and beloued Apostle ranketh himselfe with others and confessed that he had still sin in him He i Qui se inculpatum dixerit aut superbus est aut stultus Cypr. de oper Eleem. that saith he is without fault is either proud or a foole saith Cyprian Then must all be subiect to death for saith the Apostle m Rom. 5.12 As by one man sinne entred into the world and death by sinne and so death went ouer all for as much as all men haue sinned Sinne the only cause saith one which enlarged deaths dominion and made all the world to become his tributaries for had it not been for sinne death had neuer entred into the world n Si Adam non peccasset mortem non gustaret Aug enchirid cap. 104. If Adam had not sinned he had not tasted death as Austin speakes And the Lord said o Genes 2.17 In the day that thou eatest thereof thou shalt die the death not actually but potentially become mortall Now that which is true in the root holdeth in the branches Reason 4 Fourthly because sinne which brought in death might be destroied againe by death this viperous damme by such a daughter this beast by such a brood had it not been for sinne death had neuer entred into the world and were it not for death sinne would neuer goe out of the world As Basill saith p Deiu mortem non fecit sed nosmet ipsi ex mente praua nobis ipsis etiam sponte attraximus quam Deus minimè prohibuit ne immortalem in nobis morbum conseruaret Basil serm 9. quod Deus non est author malorum God made not death but we our selues by our wicked minds of our owne accorde wee haue drawne it on our selues which God did not at all forbid lest it should keepe in vs an immortall disease And as Epiphanius bringeth in Methodius disputing with Proclus the Originist q Instar medicamentariae purgationis mortem Deus bene inuenit quo sic omnino inculpabiles in noxij inueniantur c. Epiph. haer 64. c. methodio God as the true Physitian hath appointed death to be a physicall purgation for the vtter rooting out and putting away of sinne that we may be made faultlesse and innocent and that as a goodly golden image saith he sightly and seemly in all parts if it be broken and defaced by any meanes must be new cast and framed againe for the taking away of the blemishes and disgraces of it euen so man the Image of God being maimed and disgraced by sinne for the putting away of those disgraces and the repairing of his ruines and decaies must by death be dissolued into the earth thence to be raised vp againe perfect and without default Vse 1 But what vse may we make of all this First it is a care that euery one ought to haue to know they must die and they cannot auoid it the decree is gone out against them from the highest court of Parliament and that from the most highest what contempt were it not to take notice of it eury one ought to labour to number his daies and truely to know his mortality the greatest as well as the meanest the wisest as the simplest for if any one then all and if any more then other the greatest for they are not the least but rather the most subiect to this as they challenge themselues to be of the finest of the common mould so they must know that they are not by that exempted from the common law of nature and force of Gods decree but as the finer the mettall or the purer the matter of any glasse or earthen vessell the more subiect it is to breaking so they to mortality And therefore both they and all must labor for this spirituall Arithmeticke To number their daies which is a religious meditation and sound consideration of their frailty and mortality A thing worthy euery mans best disposed thoughts and intentions for seenig euery man must die and hath a course to finish which being finished he must away it is speciall wisdome to learne to know the length of his daies as it were the length of his lease for as hee hath vsed himselfe in his

verò nobiscum migrent et istorum quidem rationem dabimus horum autem praemia repetimus Chrys hom 63. ad pop At. here these things are left behind vs those go with vs of these we shall giue an account of them we shall reape a reward as Chrysostome saith wee must therefore imitate strangers who prouide for their departure and store themselues with such things that are both portable and profitable as may stead them in their passage and possession of their country so must we prouide for spirituall things store our selues with them which we onely must carry with vs and cannot be taken from vs shall be cōmodious to vs when wee come to our country Chrysostome saith y Virtute inutus talem habet vestem quam non tantum tineae verum mors ipsae ledere nequit merito non enim hae animae ●irtutes ex terra originem trahunt sed spiritus sunt fructus Chrys hom 47. ad pop At. He which is indued with vertue hath such a garment which as moaths cannot so neither can death it selfe hurt and not without cause for these vertues of the mind take not their beginning from the earth but are fruites of the spirit They will then be eternall riches and wee shall be eternall by them and though death dissolue body and soule and destroy our present being in th● life yet as Iustin Martyr spake for himselfe others to their persecutors z Vos occ●dere quidem potesti● at nocere non pot●●tis Iust Mart. Apol. 2. You may kill vs but yee cannot hurt vs. So death may kill vs but it cannot hurt vs while it comes thus expected and prouided for it may be to our great commoditie and advantage And now I will come to the third point Doctrine 3 AN immature and vntimely death for a mā to be taken away before he be come to the full period of his life that in the course of nature and the eie of reason he might attaine to is a thing that may betide good men and not be a curse to them Here the good man perisheth is vntimely taken away And this is the Iame that is in Esay a Esay 57.1 The righteous perisheth the mercifull man is taken away namely vntimely for if they died in a full age it were not blame worthy for a man not to consider it in his b 1. Kings 14.13 He heart So of Ieroboams sonne only of Ieroboam house shall come to the graue because in him is found some goodnesse towards the Lord God of Israell in the house of Ieroboam The Preacher teacheth vs this c Eccles 8.12 Though a sinner doe euill an hundred times and God prolong his daies yet I know it shall be well with him that feares the lord and doe reuerence before him that is though God do not prolong their daies Now this truth is confirmed vnto vs by two arguments the one drawne from the malice of the wicked against the godly the other from the mercy of God to the godly Reason 1 For the first the wicked through their malice seeke by all meanes to cut off the godly because their wickednesse and sinfull life is reprooued by their godly conuersation neither can they follow their sinnes so freely as they would nor so quietly without detection or checke The Apostle saith Caine slew and cut off Abel and wherefore slew hee him because d 1 Iohn 3.12 his owne works were euill and his brothers good As the Patriarches sold Ioseph and sent him out of the house of his father because he was a meanes they were e Genes 27.2 checked for their euil sayings This is that we haue in the booke of Wisedome f VVisd 2.12 Therfore let vs defraud the righteous for he is not for our profit and he is contrary to our doings He checketh vs for offending against the law and blameth vs as transgressors of discipline vers 14. He is made to reprooue our thoughts it greeueth vs also to looke vpon him for his life is not like other mens his waies are of another fashion vers 20. Let vs condemne him vnto a shamefull death for he shall be preserued as himselfe saith But all this is not against them but as Ioseph said of his brothers enuie g Genes 50.20 When you thought euill against me God turned it to good So when they think and doe euill against them God disposeth it to good through his mercy and that partly to their bodies partly to their soules for their bodies Reason 2 Because in the goodnesse he affecteth them withall he taketh them from the euill and the plagues to come As Lot out of Sodome h Genes 19 1● The Lord being mercifull vnto him the men brought him forth and set him without the Citie So them out of the world and as Huldah the Prophetesse sent Iosiah word by his messengers and from the Lord i 2. Kings 22.20 Behold I will gather thee to thy fathers and thou shalt be put in the graue in peace and thine eies shall not see all the euil which I will bring vpon this place Plotinus the Philosopher as Austin hath it k Hoc ipsum quod mortales sunt homines corpore ad misericordiam dei partis pertinere arbitratus est ne semper huius vitae miseria teneantur Aug. de Ciuit. l. 9. cap. 10. De ciuitate dei saw this in part This very thing that men are bodily mortall hee thought it an appurtenance to the mercy of God the Father lest they should alwaies be tied to the misery of this life It is no lesse mercy to be taken sooner away that they may see and suffer lesse misery which the length of their daies would effect Reason 3 Now his mercy appeares towards their soules because they are by this meanes freed either from hauing their soules grieued with the sinnes of other or from grieuing God with their owne sinnes which are no small benefits For being led by the same spirit that l 2. Pet. 2.7 Lot was they cannot choose but be vexed as he was with the vncleane conuersation of the wicked For it cannot be but as in the Prouerbs A wicked man is an abomination to the iust Prouerbs 29.27 as he that is vpright in his waies is abomination to the wicked Againe they being indued with a true filiall feare they grieue to offend so gratious a father which they cannot but doe whiles they are here but after this life shall be freed from it Austine reporteth that Cyprian vsed to comfort his friends in dying with this m Non solum fidelibus non in vtilis est mor● verum etiam vtitis reperitur quoniam peccandi periculis hominem subtrahit in non peccandi securitatem constituit Aug. de praed sanct lib. 1. cap. 14. Death is not not only not vnprofitable to the faithfull but is also found to be profitable because it taketh a man out