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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	great_a	time_n	5,928	5	3.4202	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77788	A golden-chain, or, A miscelany of divine sentences of the sacred Scriptures, and of other authors. Collected, and linked together for the souls comfort. By Edward Bulstrode of the Inner-Temple, Esquire.	Bulstrode, Edward, 1588-1659.	1657 (1657)	Wing B5443; Thomason E1618_2; ESTC R209646	90,388	257

same we have no moving cause to make us to desire the long continuance thereof here in this vale of misery but earnestly to desire and hope for the fruition of a better life hereafter and even to say with St. Paul Cupio dissolvi et esse cum Christo I desire to be dissolved Philip. 1.23 and to be with Christ And as touching this our life here and all the enjoyments we have therein we may well conclude all and say with the Preacher Vanity of Vanities Eccles 12.8 all is vanity And with this to sum up the whole duty of Man being this Fear God Eccles 12.13 and keep his Commandements for this is the whole duty of Man Of life eternal Of life eternal of the Giver thereof and the manner of the gift the giver thereof and the manner of the Gift with the great and unexpressible benefits that doth redound thereby unto the dear and elect Children of God Bless the Lord O my Soul Ps 103.1 4. and all that is within me blesse his holy name Who redeemeth thy life from destruction who crowneth Thee with loving kindnesse and tender mercies My Sheep hear my voice Io. 10.27.28 and I know them and they follow me And I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand Iesus said unto her Io. 11.25.26 I am the resurrection and the life he that believeth in me though he were dead yet shall he live And whosoever liveth and beliein me shall never dye And this is life eternal Io. 17.3 That they might know Thee the only true God and Iesus Christ whom thou hast sent God that made the World Acts 17.24 25 26. and all things therein He giveth to all life and breath and all things For in him we live move and have our being But now being made free from sin Rom. 6.22 23. and become Servants to God ye have your fruit unto holiness and the end everlasting Life For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. If in this life only we have hope in Christ 1 Cor. 15.19 we are of all men most miserable The Letter killeth 2 Cor. 3.8 but the Spirit giveth life If ye then be risen with Christ Collos 3.1 seek those things which are above where Christ sitteth on the right hand of God Set your Affections on things above Collos 3.2 3 4. not on things on the earth For ye are dead and your life is hid with Christ in God When Christ who is your life shall appear then shall ye also appear with him in glory Fight the good fight of Faith 1 Tim. 6.12 lay hold on eternal life whereunto thou art called Hereby perceive we the love of God Jo. 3.16 because he laid down his life for us And this is the record Jo. 5.11 12 13 20. That God hath given to us eternal life and this life is in his Son He that hath the Son hath life and he that hath not the Son of God hath not life These things have I written unto you That ye believe on the name of the Son of God that ye may know that ye have eternal life and that ye may believe on the Son of God And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Iesus Christ this is the true God and eternal life S. Bernard Duo animi à Deo dati custodes domestici pudor et timor Qui pudorem amisit bestiae par est qui timorem excu●●t bestia pejor est God hath given us two Domestick Keepers of our Souls as namely Shamefastness and Fear He which casteth away all Shamefastness from him may well by way of comparison be accounted equal unto the very beast and he which shaketh off from him all manner of Fear is in a far worse manner than the beasts as St. Bernard observeth And for our better distinction in the whole course of our lives here we ought alwaies to have these two props or Pillars like the stern of a ship to stear and govern all our action aright as namely Care and Fear Actions First Carefulnesse to serve and please God according to his Will revealed unto us in and by his holy Word Teach me thy way O Lord Ps 86.11 and I will walk in thy Truth O knit my heart unto thee that I may fear thy name I will run the way of thy Commandements Ps 119.32 when thou shalt enlarge my heart Teach me O Lord the way of thy Statutes Ps 119.33 34 35. and I shall keep it unto the end Give me understanding and I shall keep thy Law yea I shall observe it with my whole heart Make me to go in the path of thy Commandements for therein do I delight Secondly Fearfullnesse of offending God And being thus armed with these 2 good supporters With this constant and continual care and fear They will make us wary in all our actions of this life and will cause us to walk carefully in all our proceedings in the whole course of our life here the which will doubtlesse be a very great comfort to us hereafter For that as one very well observeth A good life is alwaies the cause of a happy and of a comfortable death Secondly Of Death and how we are at all times and upon all occasions to fit and prepare our selves for the same Of our Death and preparatifor the same that so Death take us not unawares and unprepared for the same O Death how bitter is the remembrance of Thee to a man that liveth at rest in his Possessions Ecclus. 41 1 2 3 4. unto the Man that hath nothing to vex him and that hath Prosperity in all things yea unto him that is yet able to receive meat O Death acceptable is thy sentence unto the Needy and unto him whose strength faileth that is now in the last age and is vexed with all things and to him that despaireth and hath lost patience Fear not the sentence of Death remember them that have been before thee and that come after thee for this is the sentence of the Lord over all flesh And why art thou against the pleasure of the most high there is no inquisition in the Grave whether thou hast lived ten or an hundred or a thousand years Men of the World Ps 17.14 which have their portion here in this life even to them the remembrance of death is bitter But of the Tree of the good and evill Gen. 2.17 thou shalt not eat of it for in the day that thou eatest thereof thou shalt surely die And the Serpent did say unto the Woman Gen. 3.4 Ye shall not surely dye The Devill in his tempting of

election unto salvation working in us for our greater comfort 70 71 72 73. As also wherein our chiefest cause of rejoycing should consist being in this because our names are written in heaven 72 73. CHAP. IIII. Of prayer and the force thereof and how necessary and needfull a duty the same is Fol. 64. Herein is set forth and shewed the ten properties of Prayer 74 75 76 77 78. How that Prayer is the key that opens the Scripture unto us and enlightens our understandings therein with some directions to be observed in reading of the Scriptures 75 76. Here is also set forth six necessary observations touching prayer and the use thereof 78 79 80 81 82. As also the necessity of prayer and that in four regards occasioned by our enemies the Devil the world the flesh and the wicked 78 79. Here is also shewed that we must pray in all places at all times and that without ceasing for all persons even for our enemies 79 80. Also we must pray to God alone with examples of this so doing 81 82. Also that we must pray with knowledge and with understanding 82 83. As also touching publick or Church-prayers shewing how needfull they are and in what respects and for whom we are there to pray even for all persons of what estate and condition soever they be of 83. Here also is the prayer set down which the ancient Christians used to make for their Emperours 83 84. That prayer is like unto Jacobs Ladder reaching up to heaven whereby we fly a high pitch and do thereby as it were mount up to heaven as it were with the wings of the dove 84 85. That by the wings of the dove is meant Meditation and Prayer 85. Here also is set down for our imitation the Prayer of St. Augustin and of St. Bernard 85. That our prayers ascend up to heaven and grace and mercy descend down upon us 85. Three sorts of Prayers observed by S. Bernard that do never ascend up unto heaven 85 86. That he which prayes to God and presently offends again doth not pray as he ought to do unto God but doth as it were mock and delude him 86. That watching and prayer ought to go hand in hand together with the Emperour his Pages memento unto him every morning putting him in mind to be watchfull 86 87. That all our worth and worthinesse is onely from God and grace to us nothing of or from our selves 87. The great benefit of constant and frequent prayer and that in three regards 87 88. Of the powerfulnesse of prayer prevailing with God himself and that in three regards 88 89 90. No better deliverance in time of distresse than by prayer unto God 88 89. That God caused a house to be made for the performance of the duty and service of prayer unto himself styling the same by the name of the house of prayer 89 90. That the house of prayer and prayers therein used with private prayer also the best means to remove Gods Judgments from us 90. Of the great and powerfull effect of prayer prevailing with God himself with divers examples thereof by way of instance what hath been wrought and effected by divers of the true and faithfull servants of God and all by prayer 90 91 92 93 94 95 96 97 98 99 100 101 102. That prayer is as a strong City of refuge for us thereby to fly unto God in our greatest need 103. In prayer we ought to be carefull what we ask and how lest we fail in obtaining of our desires as the mother of Zebedeus children did 103. That in regard we are continually in danger we are therefore continually to pray unto God for deliverance from all dangers and herein we are to observe S. Bernards rules as touching the use of prayer the same being ever to accompany us going forth and returning lying down and rising again and for all Gods blessings on us to shew our thankfulnesse to him in prayer 103 104. Together with a threefold rule to be observed by us in our prayers to God 104 105. That we are to pray with humblenesse of mind for that God resisteth the proud but gives grace to the humble 104 105. That we must pray with zeal and fervency for that the prayer of the spirit and soul is the spirit soul and life of prayer 105. That we are to pray to God to teach us to pray 105 106. CHAP. V. As touching afflictions how necessary they are for us here in this life and what good use we are to make of them to our selves 107 108. Of the true use of afflictions and wherefore God layeth afflictions on us in this world together with four speciall causes wherefore God layeth afflictions here upon us all of them tending to our good 108 109. That through tribulation we are to enter into the kingdome of God and that afflictions are inseparable but not infallible notes of salvation 110. That it is the cause not martyrdome which maketh men happy 110. That the depth of Affliction is the chiefest stirrer up of devotion witnessed by some examples by way of instance as of the children of Israel David Daniel Jonah Manasseh the three children 110. That a temporall affliction is a spirituall medicine 111. That none can passe from pleasures here to everlasting delights in heaven 111. That good things are for good men and ill things for ill men though the things not good yet turn to the good of the godly 111. That afflictions make a man more humble wary and cautious in his wayes and they prove helpfull to the godly yea all things turn to their good 111. 112. That afflictions do make us fit vessels for Gods choice 112 113 How that by afflictions men will learn to fear God 114. That afflictions are chastisements for our sins 114. That by afflictions men are brought to keep Gods commandements which they would not be brought unto by Gods benefits 114. Not to strive with our maker the potsherd with the potsherds of the earth nor the clay with him that fashioneth it 114. Not to be impatient and murmure against God in time of adversity 114 115. That in time of troubles and dangers prayer is the best refuge 115. How that God comforteth his afflicted children with his blessings 115. How that after trouble God sendeth comfort to them that wait patiently on him and trust in his mercies 115. That afflictions work in a man repentance and humiliation 115. That afflictions stirr up a man to repentance and will open the eyes of a mans understanding and will draw him to repentance when nothing else will 115 116. CHAP. VI. A Meditation upon life and death and how we are at all times and upon all occasions to fit and prepare our selves for death that so it seize not upon us at unawares 117. Herein is set forth First the condition of our life here what the same is 117. That our life here is a sea-fare 117 118. Secondly that

our life here is a way-fare 118 119. That our life here is full of troubles calamities and dangers from the highest even unto the lowest 118 119. That our life here is also as a race wherein we must be running and not stand at a stay 119 120. Thirdly that our life here is a warr-fare and our weapons spirituall 120 121. What this our spirituall armour is 120 121 122. Here is also set down the fourfold condition of man 122 123. Of the vanity and infelicity of man in his first entrance into this world and during the whole time of his continuance here nothing but full of misery 122 123 124. That man sucks misery even from his nurses teat with examples of this 123. That mans life is nothing but misery a pattern of infelicity miserable in his conception nothing but misery in his whole life 124. That afflictions come not forth of the dust 124. That man is born unto trouble 125. That no man can assure himself of living till the morrow 125. That man is to account of every day as his last day 125. That not to be born by some held to be best or being born soon to dye 126. Directory rules how to live 126 127. That man is to erect his thoughts to a higher pitch than that which is humane 127. Better for a man not to be born than not to be regenerated 127. That our life here is nothing without the happinesse of life eternall hereafter 128. S. Bernards prayer 128. That no Justification is by the works of the Law but by faith in Christ 129. That our life here is the way by which we do hasten to our end 130. That as the hour so our life passeth away 130. That we must be carefull how we live necessity enforceth us so to do with the reason thereof 130. We came into the world that we may go out of the world 130 131. That our life here ought to be a preparation for death 131. That every moment in our life is a motion towards death 131. Here is set down a Rule to be observed in the whole course of our life 131. That we are to come as near good men as we can 131. That we are to live in that condition in which we would not be afraid to die 131. A good life the cause of a happy death 132. Our life here ought to be a preparation for death in our life we are to foresee death 132. Here is also set forth the comparison of Death unto the Basilisk and the reason thereof 132. That in life we ought to foresee death if in death we desire to enjoy life everlasting 132. That the whole life of the wicked is sin 132 133. S. Augustins prayer to God to lay on him here in this life what torments he would so as he reserved for him life eternall after this life ended 133. Here is also set forth the life of man and whereunto the same is compared by reason of the frailty thereof 133 134 135 136 137. That we are to number our dayes that so we may learn to apply our hearts to wisdome 135. We ought not to conclude of any thing for the time to come without this saying if the Lord will and we live we will do this or that 136. That no man is sure of his life 137. Here is also set forth the frailty mutability and incertainty of the life of man here in this world being attended with so many miseries and calamities 137 138. That the consideration of this should make us not to desire any long continuance here but the contrary with the hope of the fruition of a better life hereafter 138. That all the enjoyments here in this life are nothing but vanity 138. That the whole duty of man is to fear God and keep his commandements 138. Here is also set forth life eternall and the giver thereof 138 139 140 141 142 143 144 145. Touching the two Domestick keepers of our souls sc shamefastnesse and fear 141. Touching the two props or pillars of our lives here sc care and fear 141 142 143. Secondly concerning death and how we are to fit and prepare our selves for the same with the reasons thereof 143. To whom the remembrance of death is bitter and to whom not 143 144. Not to fear the sentence of death with the reason thereof 143 144. That the wages of sin is death 145. That every day a part of our life is cut off 145. The six things to be specially remembred by us 145 146. That in Adam all die but in Christ all are made alive 146. That the sting of death is sin 146. That death is compared to a quiet sleep and wherefore 146 147. Not to be troubled at the thought of death the reason thereos 147. Than death nothing more certain than the time when nothing more uncertain 147 148 149. The meditation of Seneca upon the certainty of death very observable with the fruits of the same 148 149. To whom death is as a refreshing and again to whom it is as a punshment and dammage 149 150. That to die the death of the righteous he who desires this ought to live the life of the righteous 150. The difference between the life of a godly man and the life of a worldling 150 151. That we ought at all times and in all places both young and old to fit and prepare our selves for death with the reason wherefore 152 153. That nothing is more available than the meditation of our mortality 153 154. That we ought so to live every day as if we were even then to come to Judgement and to account of every day as our last day 154 155. What it is to die well even to die willingly and not to fear death with the reason why 155 156 157. The saying of holy Hillarion on his death bed being fearfull to die 156. That death is a port or haven by which we passe to joy it is the way of all flesh hereupon the saying of Xerxes is observable 157. That we ought so to live here as that we may enjoy life eternall hereafter 157 158. That death is but as a passage to life and as a sleep not death 158. That all things by perishing are kept alive as the corn it dies and springs again with a comparison of this unto our death and resurrection death being as a passage unto our resurrection 158 159. S. Augustins observation touching the Resurrection of Christ 159. That death is the gate unto life a speedy course and passage to heaven and a happy sleep 160 161. That death to the godly is the port and haven of health and happinesse 161 162. That death conjoyns but life doth separate us from Christ 161 162. That the highest did ascend and descend the reason thereof and the fruits we have thereby 162 163. That it is the part of a wise man to prepare for death by continuall meditation thereon 163 164. To be

quo non Statuas mori It is a very ill thing for any one to live in that state manner and condition of life in the which he would be afraid so to die Male vivit qui semper vivere incipit He liveth very ill that is alwaies but beginning to live well as one observeth A good life is alwaies the cause of a comfortable and of a happy Death While we live here we must not only see and behold Death but we must foresee it and duly prepare for it before it comes One compares Death unto the Basilisk The which Serpent if it see an other before the same be seen there is then much danger to the Party first seen by the Serpent but if a man doth first see and descrie the Basilisk then the Serpent presently dyeth and so no fear of danger Even so If Death be not seen and provided for before hand there is then great danger but if seen before hand and so provided for the danger is then past before death commeth Hereupon a Father well saith Qui non vult in vita praevidere mortem non potest in morte videre vitam He that in Life doth not foresee Death Prosper and S. Augustinr cannot in Death behold and enjoy everlasting Life Tota vita infidelium peccatum est et nihil bouum est absq summo bono ut Pater That is The whole lise of the Wicked is nothing but sin and there is nothing good in us unless we have it from him as Prosper and Augustine do both of them observe Whereupon saith St. Augustine S. Augustin Hic urat hic secat ut in posterum servat Et Domine Domine hic quicquid vis ut in aeternum parcas Burn me cut me flash me or lay here on me what tormen●s you will So as thou wilt heal me and cure me of all maladies hereafter and reserve for me everlasting life after this life ended Of the life of Man Of the life of Man and whereunto compared and whereunto the same is compared in regard of the frailty incertainty brevity misery and calamity attending even on the same And Jacob said unto Pharaoh Gen. 49.7 Few and evill have the daies of the years of my life been O remember that my life is wind Iob 7.7 Man that is born of a Woman Iob 14.1 2. is of few daies and full of Trouble He commeth forth like a flower and is cut down he fleeth also as a shadow and continueth not My daies are swifter than a Weavers shuttle Iob 7.6 and are spent without hope Now my daies are swifter than a Post Iob 9.25 26. they flee away they see no good They are passed away as the swift Ships as the Eagle that hasteth unto the prey For we are but of yesterday Iob 8.9 and know nothing because our daies upon Earth are a shadow When a few years are come Iob 16.22 then I shall go the way whence I shall not return For a thousand years in thy sight are but as yesterday when it is past and as a watch in the night Thou carriest them away as with a flood Ps 90.4 5 9 10 12. they are as a sleep in the morning they are like grass which groweth up In the morning it flourisheth and groweth up in the evening it is cut down and withereth For all our daies are passed away in thy wrath we spend our years as a Tale that is told The daies of our years are threescore years and ten and if by reason of strength they be fourscore years yet is their strength labour and sorrow for it is soon cut off and we flye away So teach us to number our daies that we may apply our hearts unto wisdome For my daies are consumed like smoak Ps 102.3 4 11. and my bones are burnt as an hearth My heart is smitten and withered like grass My daies are like a shadow that declyneth Ps 103.14 15 16. I am whithered like grass For he knoweth our frame he remembreth that we are dust As for Man his daies are as grass as a flower of the field so he flourisheth For the wind passeth over it and it is gone and the place thereof shall know it no more Lord what is Man Ps 144.3 4. that thou takest knowledge of him or the Son of Man that thou makest account of him Man is like to vanity his daies are as as a shadow that passeth away The voyce said cry And I said Isaiah 40.6 7 8. What shall I cry All flesh is grass and all the goodliness thereof is as the flower of the field The grass whithereth the flower fadeth because the spirit of the Lord bloweth upon it Surely the People is Grass The grass whithereth the flower fadeth But the Word of our God shall shall stand for ever Let the Brother of low Degree Ia. 1.9 10 11. rejoyce in that he is exalted But the Rich in that he is made low because as the flower of the grass he shall pass away For the Sun is no sooner risen with a burning heat but it withereth the grass and the flower therof falleth and the grace of the fashion of it perisheth So also shall the rich man fade away in his waies Go to now Ia. 4.13 14. ye that say To day or to morrow we will go into such a City and continue there a year and buy and sell and get gain Whereas ye know not what shall be on the morrow for what is your life it is even a vapour that appeareth for a little time and then vanisheth away For that ye ought to say Ia. 4.15 If the Lord will we shall live and do this or that Being born again 1 Pet. 1.23 24 25. not of corruptible food but of incorruptible by the Word of God which liveth and abideth for ever For all flesh is as grass and all the glory of Man as the flower of the grass the grass withereth and the slower thereof falleth away But the Word of the Lord endureth for ever No man is sure of his life Iob 24.22 What Man is he that desireth life Ps 34.12 13 14. and loveth many daies that he may see good Keep thy Tongue from evill and thy Lips from speaking guile Depart from evill and do good seek peace and pursue it How excellent is thy loving kindness O God Ps 36.7 9. therefore the Children of Men put their Trust under the shadow of thy Wings For with Thee is the Fountain of Life and in this Light shall we see light Come and see the works of God Ps 66.5 9. he is terrible in his doings towards the Sons of men Which holdeth our Soul in life and suffereth not our feet to be moved By all this the frailty mutability and incertainty of the life of Man here in this World doth evidently appear unto us and that by reason of the miseries and calamities attending of the