Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	act_n	sin_n	will_n	1,889	5	6.7849	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09744	The vvhole sermons of that eloquent diuine, of famous memory; Thomas Playfere, Doctor in Diuinitie Gathered into one vollume, the titles thereof are named in the next page.; Sermons	Playfere, Thomas, 1561?-1609.; Playfere, Thomas, 1561?-1609. Path-way to perfection. aut; Playfere, Thomas, 1561?-1609. Heart's delight. aut; Playfere, Thomas, 1561?-1609. Power of praier. aut; Playfere, Thomas, 1561?-1609. Sick-man's couch. aut	1623 (1623)	STC 20003; ESTC S105046	300,452	702

it bee a song at the first yet it is a Syrē at the last though it be a silly hedge hogge at the first yet it is a sharpe prickle at the last Wherefore delight not thy selfe in the world for it shal not giue thee the desires of thy hart but Delight thy selfe in the Lord and he shall giue thee the desires of thy heart Here is a precept here is a 〈◊〉 A precept in these words● Delight thy 〈◊〉 in the Lord. First delight then 〈…〉 ly in the Lord. A promise in these 〈◊〉 And he shall giue thee the desires of thy 〈◊〉 First And hee shall giue thee then the 〈◊〉 lastly of the heart Delight thy self 〈◊〉 Lord and hee shall giue thee the desires of thy heart First Delight Well saies 〈◊〉 i Spiritus est hilaris et exhi●ararat participes sui The spirit of God as it is a cheere●●●● thing it selfe so it maketh all them ●●●●full which are partakers of it Inde●d● the wicked continually mourne and 〈◊〉 There was a great 〈◊〉 in Egypt 〈◊〉 in euery house among them the●● wa● some one or other of their first 〈◊〉 dead But the voice of ioy and glad●●sse is in the tabernacles of the righteo●● k Psal. 118. ●5 They euermore delight in the Lord I reach l Aelianus in varia histo l. 3. cap. 14. of one Leonides a captaine who perceiuing his souldiers left their 〈◊〉 vpon the citie wall●● and did nothing all the day long but ●●affe and 〈…〉 houses neere adioyning 〈…〉 that the alehouses should 〈…〉 from that place where they shood 〈…〉 vp close by the walles That seeing the souldiers would neuer keep out of them at the least wise that they might watch as well as drinke in them So because pleasure we must needes haue and we cannot be kept from it God hath appointed that wee should take Delight enough and yet serue him neuer a whit the lesse For it is no part of Gods meaning when thou enterest into his sweete seruice that thou shouldest abandon all delight but onely that thou shouldest change the cause of thy delight That whereas before thou diddest delight in the seruice of sinne now thou shouldes● delight as much or rather indeede a thousand times moer in the seruice of the Lord. It was not Gods will that Isaak should bee sacrificed but onely the ramme And so God would haue vs sacrifice onely the ramme that is all rammish and rancke delight of the world But as for Isaack he must be preserued still kept aliue Isaack in whome Abraham did see the day of Christ and reioyced Isaack that is all spirituall laughter all ghostly ioy all heauenly delight For as no man might come into the court of Ashuerus which was clothed in sackecloath m Ester 4 2. so no man may come in to the court of our king which is clothed in sackecloth and hath not on the wedding garment of ioy and delight in the Lord. Which is the cause why Christ calleth the assemblies of the faithful Quires of Camdes n Choros castrorum Can. 6.12 A quire singes a Campe fights How then may these two agree together Very well in the godly For the godly when they fight most stoutly against the enemie then they sing most merily vnto the Lord. Whereupon Gregorie saith o Dauid salcantem plus s●upco quam pugnautem Moral l. 27. c. 27. I admire king Dauid a great deale more when I see him in the quire then when I see him in the campe when I see him singing as the sweete singer of Israel thē when I see him fighting as the worthy warriour of Israel For fighting with others he did ouercome all others but singing and delighting himselfe he did ouercome himselfe Euen as his sonne Salomon saies for him speaking to Christ. Turne away thine eyes from me for they doe ouercome me for they wounde my heart they make me sicke for loue p Can. 4.6 When Dauid fought with others he ouercame others hee wounded others he made others sicke but when he daunced before the Arke and delighted himselfe he was ouercome himselfe hee was wounded himselfe hee was sicke himselfe But feare you nothing I warrant you this sicknesse will doe him no harme I will play stil sayes he that others may still play vpon me q Ludam inquit vt illud 21 Bonus ludus quo Michol irascitur deus delectatur Greg. Mag. For it is a good sport when God is delighted though Michol be displeased So that of Dauids sicknesse we may say as Christ saide of Lazarus sicknesse This sicknesse is not vnto death but for the glory of God r Ioh. 41.4 And therefore it is for the glory of God because it is for the loue of God For Dauid is sicke no otherwise for loue of the sonne of God then God is sicke himselfe for loue of the sonne of Dauid This is my beloued so●●e saies he in whome I am delighted s Math. 17.5 This is my beloued sonne there he is in loue In whome I am delighted there he is sicke for loue Which is the cause why he commaundeth vs also to be delighted in his loue t Prou. 5.19 For as a double desire is loues so a double loue is delight And therfore he sayes not simply loue him but be delighted in his loue Delight thy selfe in the Lord and he shall giue thee the desires of thy heart Delight Then Thy selfe I would hate mine owne soule sayes Bernard if I found it any where else then in the Lord and in his loue u Animā meam odio haberem si eam alibi quam in domino in cius amore inuenirem De amore dei c. 3. So that it is not enough for thee to delight but thou must delight thy selfe that is thy soule Saying with the blessed Virgine My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour Otherwise as Diues did see Lazarus a farre off lying in Abrahams bosome beeing himselfe all the while tormented in hell and hauing not so much as one drop of water to coole his tongue so euen in laughing the soule may be sorrowfull x Prou. 14 13 The wretched soule of a sinner may see the face a farre off laughing and lying as I may say in Abrahams bosome beeing it selfe all the while tormented as it were in hell and hauing not so much as one drop of delight to asswage the sorrowes of it And like as Sampsons lyon had great store of honey in him but tasted no sweetnesse of it euen so if thou reioyce in the face and not in the heart y 2. Cor. 5.12 thou mayest well perhaps haue great store of honey in thee to delight others but thou canst neuer taste the sweetnesse of it to delight thy selfe Therefore sayes the princely Prophet O taste and see how sweete the Lord is It is not enough for thee to see it a farre off and not

will I speake that I may take breath m Iob. 3● 19 As Elibu then kept silence some while euen from good wordes though it were paine and griefe to him but at the last the fire kindling and his heart beeing hotte within him spake with his tongue n Psal. 39.3 so the spirit of God in all the elect of God is like wine put into a bottle which will haue a vent to spurge out or els it will burst the bottle or like fire rakte vp in embers which will haue a passage to burne out or els it wil consume the whole house o 1. Ioh. 2.9 And therefore Saint Iohn likewise saith Whosoeuer is borne of God doth not sinne for his seede remaineth in him neither can he sinne because hee is borne of God Marke yee this well The Apostle thinketh it not enough to say Hee doth not sinne but addeth moreouer He cannot sinne What is that To witte presumptuously without feare hee doth not sinne and desperately without remorse he can not sinne He can not sin I say presumptuously as Pharaoh did desperately as Caine did malitiously as Iudas did blasphemously as Iudas did He cannot hee cannot sinne thus Why so Because the seede of God remaineth still in him And what is the seede of God It is the spirit of God of which S. Paul saide euen now The spirit lusteth against the flesh and these are contrary one to the other so that ye cannot do the same thing that yee would Yee doe not sinne nay yee cannot sinne as the flesh would haue you ye cannot doe the same things that ye would but yee doe nay ye can not choose but doe manie times as the seede of God remaining in you and as the spirit of God lusting in you would haue you So that this is a legall kinde of preaching to say Take heede you sinne not yee may happen so to loose your faith to loose all the iustifying grace which God hath giuen vs to be for euer excluded out of the Kingdome of heauen This is to be sayde to vassals to drudges to slaues not to sonnes To sons this may bee better sayde p Heb. 12.5 vobis vt filijs Take heed yee sinne not God hath adopted you giuen you the earnest of his spirite q 2 Cor. 5.5 Therefore grieue not this sweete spirite whereby yee are sealed vp to the day of redemption r Eph. 4.30 If yee be louing children indeed though there were no hel to feare no heauen to hope for no torments to dread no rewards to expect yet wee will obey your good father be the sorrow-fullest Creatures in the world if you haue but once displeased him onely for the meere loue yee beate towards him and for the vnspeakeable loue hee hath shewed towardes you s Diligenti deū sufficit ei placere quem diligit quam nulla maior expeteuda est rem●●etatio quom ipsa dilectio Leo Magnus Serm. 7 de Ieiunio For if he gaue his onely begotten sonne to die for you whē ye were his enemies t Rom. 5.10 now you are sons and such deare sonnes in his dearest Sonne u Eph. 1.6 what duty will you denie him what loyaltie will you grudge him what heartie thankefulnesse and good will is there which you will not afford him what faithful honour and seruice is there which you will not yeeld him In one word ye holie ones of God I speake now to you all beloued he which stands much vpon this obiection hath no faith no repentance no iustifying grace at all in him For the faithfull will neuer make that liberty which Christ hath purchased for them with his precious bloud a cloake to couer their wickednesse x 1. Pet. 2.19 but rather a spurre to incite them to godlinesse y Luk. 1.74 Liberamur vt seruiam●s ei Neyther will they at any time reason thus z Rom. 6.15 VVe will sinne because wee are not vnder the Law but vnder grace nor yet thus a Rom. 6.2 We will continue in sinne that grace may abound but alwaies thus b Rom. 6.11 By that wee are deade to sinne wee gather that wee are aliue to God or else thus c Tit. 2.11 The grace of God hath appeared teaching vs to deny vngodlines and worldlie lusts Thus you see then howe the regenerate man euerie new acte of sinne must be bewailed by a new acte of Repentance For God wil not forgiue me except I repeut no more then I am bound to tell my brother I forgiue him except hee tell me He repents Naaman must wash himselfe seauen times before he can bee cleane the Angell of Ephesus must rise from his fall and doe the first workes or else his Candlesticke shall bee remoued the Church of Corinth though it bee neuer so Holie yet by sinne violating Gods loue must oftentimes bee reconciled anew euen king Dauid in this place though he were a man according to Gods own heart yet before Nathan would absolue him he was faine to crie Pecc●●● and before God would forgiue him he was faine to confesse his wickednes and to water his couch with his teares The second note is That a great act of sinne must be bewailed with a greate acte of Repentance I meane not that anie paine or griefe of ours can make satisfaction for the least of our sinnes or that one contrition can be any cause of remission but onelie that where sinne hath abounded there sorrowe shol●d abound also that Grace may superabound at the last d 5. Rom. 10. The Schoolmen shewe heere that great griefe may bee considered two waies According to a mans appretiation and according to his intension e Vide Bellar. de P●●itentia libro 2 ● 11 As the Patriarke Iacob in his intension did lament his sonne Ioseph whom he thought to be dead more pittifully then he did any sin that we read of f Gen. 37.34 but in the appretiation or estimation which hee had of the ●aynousnesse of sinne certainly he would rather haue lost tenne sonnes then once haue sinned against God Therfore howsoeuer in intention sorrow for sinne bee none of the greatest yet in appretiation they would euer haue it excessiue But we neede not borrow such vncoth wordes of the Schoolemen to expresse our meaning if we can tel how to vse those words which we haue of our owne For if wee looke narrowly into this place wee shall see that the Prophet Dauid is both waies in the highest degree sorrowfull First by how much the more dearely he esteemed Gods loue and friendshippe then the health of his body by so much the more is hee grieued that that is violated then that this is endangered And yet againe how intensiuelie and bitterlie he bewaileth not so much the sicknesse of his bodie as the cause thereof the sinne of his soule appeareth in that he tris●eth not but washeth his bed and water●●● his couch with his