Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	die_v	young_a	youth_n	79	3	8.3455	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63941	A funerall sermon preached at the obsequies of the Right Hon[oura]ble and most vertuous Lady, the Lady Frances, Countesse of Carbery who deceased October the 9th, 1650, at her house Golden-Grove in Carmarthen-shire / by Jer. Taylor ...	Taylor, Jeremy, 1613-1667.	1650 (1650)	Wing T335; ESTC R11725	24,363	41

rheume Nay it is more naturall for young Men and Women to die then for old because that is more naturall which hath more naturall causes and that is more naturall which is most common but to die with age is an extreme rare thing and there are more persons carried forth to buriall before the five and thirtieth year of their age then after it And therefore let no vain confidence make you hope for long life If you have liv'd but little and are still in youth remember that now you are in your bigg'st throng of dangers both of body and soul and the proper sins of youth to which they rush infinitely and without consideration are also the proper and immediate instruments of death But if you be old you have escaped long and wonderfully and the time of your escaping is out you must not for ever think to live upon wonders or that God will work miracles to satisfie your longing follies and unreasonable desires of living longer to sin and to the world Goe home and think to die and what you would choose to be doing when you die that doe daily for you will all come to that passe to rejoice that you did so or wish that you had that will be the condition of every one of us for God regardeth no mans person Well! but all this you will think is but a sad story What we must die and go to darknesse and dishonour and we must die quickly and we must quit all our delights and all our sins or doe worse infinitely worse and this is the condition of us all from which none can be excepted every man shall be spilt and fall into the ground and be gathered up no more Is there no comfort after all this shall we go from hence and be no more seen and have no recompense Miser ô miser aiunt omnia ademit Una die infausta mihi tot praemia vitae Shall we exchange our fair dwellings for a coffin our softer beds for the moistned and weeping turfe and our pretty children for worms and is there no allay to this huge calamity yes there is There is a yet in the text For all this yet doth God devise meanes that his banished be not expelled from him All this sorrow trouble is but a phantasme and receives its account and degrees from our present conceptions and the proportion to our relishes and gust When Pompey saw the Ghost of his first Lady Iulia who vexed his rest and his conscience for superinducing Cornelia upon her bed within the ten months of mourning he presently fancied it either to be an illusion or else that death could be no very great evil Aut nihil est sensus animis in morte relictum Aut mors ipsa nihil Either my dead wife knows not of my unhandsome marriage and forgetfulnesse of her or if she does then the dead live longae canitis si cognita vitae Mors media est Death is nothing but the middle point between two lives between this and another concerning which comfortable mystery the holy Scripture instructs our faith and entertains our hope in these words God is still the God of Abraham Isaak and Iacob for all doe live to him and the souls of Saints are with Christ I desire to be dissolv'd saith S. Paul and to be with Christ for that is much better and Blessed are the dead which die in the Lord they rest from their labours and their works follow them For we know that if our earthly house of this Tabernacle were dissolv'd we have a building of God a house not made with hands eternall in the heavens and this state of separation S. Paul calls a being absent from the body and being present with the Lord This is one of Gods means which he hath devised that although our Dead are like persons banished from this world yet they are not expelled from God They are in the hands of Christ they are in his presence they are or shall be clothed with a house of Gods making they rest from all their labours all tears are wiped from their eyes and all discontents from their spirits and in the state of separation before the soul be reinvested with her new house the spirits of all persons are with God so secur'd and so blessed and so sealed up for glory that this state of intervall and imperfection is in respect of its certain event and end infinitely more desirable then all the riches and all the pleasures and all the vanities and all the Kingdomes of this world I will not venture to determine what are the circumstances of the abode of Holy Souls in their separate dwellings and yet possibly that might be easier then to tell what or how the soul is and works in this world where it is in the body tanquam in alienâ demo as in a prison in fetters and restraints for here the soul is discomposed and hindred it is not as it shall be as it ought to be as it was intended to be it is not permitted to its own freedome and proper operation so that all that we can understand of it here is that it is so incommodated with a troubled and abated instrument that the object we are to consider cannot be offered to us in a right line in just and equall propositions or if it could yet because we are to understand the soul by the soul it becomes not onely a troubled and abused object but a crooked instrument and we here can consider it just as a weak eye can behold a staffe thrust into the waters of a troubled river the very water makes a refraction and the storme doubles the refraction and the water of the eye doubles the species and there is nothing right in the thing the object is out of its just place and the medium is troubled and the organ is impotent At cum exierit in liberum coelum quasi in domum suam venerit when the soule is entred into her own house into the free regions of the rest and the neighbourhood of heavenly joyes then its operations are more spirituall proper and proportion'd to its being and though we cannot see at such a distance yet the object is more fitted if we had a capable understanding it is in it self in a more excellent and free condition Certain it is that the body does hinder many actions of the soul it is an imperfect body and a diseased brain or a violent passion that makes fools no man hath a foolish soul and the reasonings of men have infinite difference and degrees by reason of the bodies constitution Among beasts which have no reason there is a greater likeness then between men who have and as by faces it is easier to know a man from a man then a sparrow from a sparrow or a squirrel from a squirrel so the difference is very great in our souls which difference because it is not originally in the soul and

present evils of Christendome then we have to doe with his boasted discovery of Catilines conspiracie What is it to me that Rome was taken by the Gaules and what is it now to Camillus if different religions be tolerated amongst us These things that now happen concern the living and they are made the scenes of our duty or danger respectively and when our wives are dead and sleep in charnel houses they are not troubled when we laugh loudly at the songs sung at the next marriage feast nor do they envy when another snatches away the gleanings of their husbands passion It is true they envy not and they lie in a bosome where there can be no murmure and they that are consigned to Kingdomes and to the feast of the marriage supper of the Lamb the glorious and eternall Bride-groom of holy souls they cannot think our marriages here our lighter laughings and vain rejoycings considerable as to them And yet there is a relation continued stil Aristotle said that to affirm the dead take no thought for the good of the living is a disparagement to the laws of that friendship which in their state of separation they cannot be tempted to rescind And the Church hath taught in generall that they pray for us they recommend to God the state of all their Relatives in the union of the intercession that our blessed Lord makes for them and us and S. Ambrose gave some things in charge to his dying brother Satyrus that he should do for him in the other world he gave it him I say when he was dying not when he was dead And certain it is that though our dead friends affection to us is not to be estimated according to our low conceptions yet it is not lesse but much more then ever it was it is greater in degree and of another kind But then we should do well also to remember that in this world we are something besides flesh and bloud that we may not without violent necessities run into new relations but preserve the affections we bear to our dead when they were alive We must not so live as if they were perished but so as pressing forward to the most intimate participation of the communion of Saints And we also have some waies to expresse this relation and to bear a part in this communion by actions of intercourse with them and yet proper to our state such as are strictly performing the will of the dead providing for and tenderly and wisely educating their children paying their debts imitating their good example preserving their memories privately and publikely keeping their memorials and desiring of God with hearty and constant prayer that God would give them a joyfull resurrection and a mercifull judgement for so S. Paul prayed in behalf of Onesiphorus that God would shew them a mercy in that day that fearfull and yet much to be desired day in which the most righteous person hath need of much mercy and pity and shall find it Now these instances of duty shew that the relation remains still and though the Relict of a man or woman hath liberty to contract new relations yet I doe not finde they have liberty to cast off the old as if there were no such thing as immortality of souls Remember that we shall converse together again let us therefore never doe any thing of reference to them which we shall be asham'd of in the day when all secrets shall be discovered and that we shall meet again in the presence of God In the mean time God watcheth concerning all their interest and he will in his time both discover and recompense For though as to us they are like water spilt yet to God they are as water fallen into the sea safe and united in his comprehension and inclosures But we are not yet passed the consideration of the sentence This descending to the grave is the lot of all men neither doth God respect the person of any man The rich is not protected for favour nor the poor for pity the old man is not reverenced for his age nor the infant regarded for his tenderness youth and beauty learning and prudence wit and strength lie down equally in the dishonours of the grave All men and all natures and all persons resist the addresses and solennities of death and strive to preserve a miserable and an unpleasant life and yet they all sink down and die For so have I seen the pillars of a building assisted with artificiall props bending under the pressure of a roof and pertinaciously resisting the infallible and prepared ruine Donec certa dies omni compage solutâ Ipsum cum rebus subruat auxilium till the determin'd day comes and then the burden sunk upon the pillars and disorder'd the aides and auxiliary rafters into a common ruine and a ruder grave so are the desires and weak arts of man with little aides and assistances of care and physick we strive to support our decaying bodies and to put off the evil day but quickly that day will come and then neither Angels nor men can rescue us from our grave but the roof sinks down upon the walls and the walls descend to the foundation and the beauty of the face and the dishonours of the belly the discerning head and the servile feet the thinking heart and the working hand the eyes and the guts together shall be crush'd into the confusion of a heap and dwell with creatures of an equivocall production with worms and serpents the sons and daughters of our own bones in a house of durt and darkness Let not us think to be excepted or deferred If beauty or wit or youth or Nobleness or wealth or vertue could have been a defence and an excuse from the grave we had not met here to day to mourn upon the hearse of an excellent Lady and God only knows for which of us next the Mourners shall go about the streets or weep in houses {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} We have liv'd so many years and every day and every minute we make an escape from those thousands of dangers and deaths that encompasse us round about and such escapings we must reckon to be an extraordinary fortune and therefore that it cannot last long Vain are the thoughts of Man who when he is young or healthfull thinks he hath a long thread of life to run over and that it is violent and strange for young persons to die and naturall and proper onely for the aged It is as naturall for a man to die by drowning as by a feaver And what greater violence or more unnaturall thing is it that the horse threw his Rider into the river then that a drunken meeting cast him into a feaver and the strengths of youth are as soon broken by the strong sicknesses of youth and the stronger intemperance as the weaknesse of old age by a cough or an asthma or a continuall