Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	death_n	life_n	3,302	5	4.8128	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09753	A most excellent and heauenly sermon vpon the 23. chapter of the Gospell by Saint Luke. The text. Luke 23.28. Weepe not for me, but weepe for your selues.; Meane in mourning.	Playfere, Thomas, 1561?-1609.	1595 (1595)	STC 20014; ESTC S103557	34,265	112

cōsumed and licked vp the water of the Altar And assuredly our sorrowfull spirit will be a most acceptable sacrifice to God as Elias his sacrifice was if we haue both the fire of Aetna the water of Nylus so that the ardent fire of faith will well nigh consume and almost burne vp the flowing streame of loue Augustine in his 21. booke De ciuit ate Dei cap. 5. writeth that there is a fountaine in Epirus which not onely putteth foorth torches that are lighten but also lighteth torches that are put out Fulgentius likewise doth report that there is an other fountaine in France with boyling much casteth vp flames of fire The fountaine of teares which is in our eyes must bee like to these two fountaines as we may see Psal. 39. 2. and 3. VVhen my sorrow was stirred my heart was hot within me there is the torch lightened And while I was musing the fire kindled VVhen my sorowe was stirred there is the first foūtaine my heart was hot within me there is the torch lightened and while I was musing there is the other fountaine the fire kindled there is the flame burning Whereupon one sayth fitly Nec fluant oculi nec siccent Our eyes must neither bee drowned nor drie if they want fire they will bee drowned if they want water they will be drie Therfore weepe not but weepe fire and water must goe together that our eyes be neither drowned nor drie And this is the right moderation which we must keepe in weeping as appeareth in this third part VVeepe not but weepe both together The fourth part followeth for me not too much for my death for the death of Christ is the death of death the death of the diuell the life of himselfe and the life of mankind the reason of all this is innocencie and righteousnes which maketh first that as the life of Christ is the life of life so the death of Christ is the death of death Therfore both before his death he chalengeth and threatneth death saying Oh death I will be thy death and also after his death hee derideth scorneth death Oh death thou art a drone where is now thy sting Aske death any of you I pray you and say death howe hast thou lost thy sting how hast thou lost thy strength what is the matter that very children doe now contemne thee whereas Kings euen tyrants did before feare thee Death will answere that the onely cause of this is the death of Christ. When a Bee stingeth a dead bodie hee taketh no hurt nor loseth his sting but stinging aliue bodie oftentimes loseth both his sting and his life too so death stinginge vs had no harme but kept his sting still and tooke hart of grace therby but when Christ the life of vs all had been once stinged the sting and strength of the diuel was taken cleane away Oh blessed king and Lord of all who hast so disarmed death that it can doe vs no harme Before death was much like a Bugbegger which they fray childrē with who being masked iettes it about vp and downe and makes all the people afraid of him vntill such time as some one lustie fellowe amongst the rest steps to him and takes a good staffe cudgelleth him well fauouredly puls his vizarde frō his face makes him knowne to the whole world and then whereas before lustie and tawle men were afraide of him now euery childe mockes him and laugheth him to scorne and stand pointing at him Oh Blessed Christ who by thy death hast thus dismasked death Christ was layd in the dust for starke dead and the diuell trampled vpon him but hee vpon Easter daie started vp and like a lyon of the tribe of Iuda he trampled the souldiers the diuels apes vnder his seete as apes at the first play with the lyon and the libard still thinking them to bee asleepe vntill they trample and treade him vnder their feete As the Chameleon spying a serpent sitting vnder a tree getteth vp into the same tree and letteth downe a fine thread out of his mouth smaller then the spiders thread with a drop of blood at the bottome more cleere then any pearle which falling on the serpent killeth him So Christ like a Chameleon climeth vp into the tree of his crosse and seeing the diuell that olde serpent sitting vnder the tree lets downe a threade with blood at the bottome thereof more cleerer then any pearle the least drop whereof straight way killeth the diuell Christ standing afore at the tree of his crosse cloathed himselfe in a blood red garment whō when the diuell saw he ranne swiftly against Christ with his hornes Christ perceiued him steppeth aside and so the diuell runneth his hornes into Christ his crosse and there they stick fast A dragon for a time may triumph ouer the Elephant but at the last the Elephant bringeth downe the Dragon with him so the diuell that ancient dragon may for a time bee doing with Christ but at the last hee killeth him He that felleth a tree vpon which the sunne shineth may wel cut the tree but hee cannot hurt the sunne He that powreth water vpon an iron that is red hotte may well quench the heate but cannot hurt the iron so the diuell could not hurt the sonne of righteousnes Christ Iesus and hot iron is too hard a morfell for the diuell to digest Those barbarous people called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which feede onely vpon rawe flesh especially of men if they eate a peece of rosted meate they surfet of it and dye and so the right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only deuourer of all mankind death I meane tasting of Christs flesh by finding it not to bee rawe but wholsome and heauenly meate indeed presently tooke a surfet of it and within three dayes dyed For euen as when Iudas had receiued a sop at Christs hands anon after his bowels gushed out In like sort death being so saucie as to snatch a sop as it were of Christs flesh and a little bitte of his bodie was by and by like Iudas choaked and strangled with it and faine to yeelde it vp againe when Christ on Easter day reuiued Death I wisse had not been brought vp so daintilie before nor vsed to such manner of meates but alwaies had his pray either with Methridates daughters vpon the poyson of sinne or els with Noahs crow vpō the carrion of corruption Wherefore now saith Fulgentius death did indeed taste of Christ but could not swallow him vp digest it Contrariwise Christ as soone as hee had but a little taste of death eftsoone did deuoure death so the deat of Christ by reason of righteousnes is the death of death It is also the death of the diuell as the Apostle sayth By his death he did not onely ouercome death but him which had the power of death that is the diuell Diuers ancient Fathers note that the Virgin Mary was maried that the diuell

a Christian alwaies thinketh of his owne miserie neuer of Christs mercie he will despaire if he alwaies thinketh of Christs mercie neuer of his owne miserie he wil presume but he is the best christiā so high that he cannot despaire and so low that he cannot presume who inclines aswell to the one as to the other sometimes reioycing and sometimes weeping reioycing for Christ and weeping for himselfe Therefore as in a ballance if there bee any oddes in the scales we take out of that which is in the heauier and put it to that which is in the lighter vntill there be no difference betweene them so here wee must weigh these matters well that we may bee iust weight neither too heauie for our owne miserie nor too light for Gods mercie Dauid sayth Hide me O Lord vnder the shadowe of thy wings not vnder the shadowe of thy wing but of thy wings of thy right wing of mercie by loue and the left wing of thy iudgement by feare As God hath two wings the one of mercie the other of iustice so wee must haue two wings one of ioye for God and the other of despaire for our selues And as the Quaile flying ouer the sea seeing her selfe not able to hold out spreadeth out her wings falleth into the sea and layeth one of her wings vpon the water and lifteth vp the other wing vnto heauē so we must flye with the wings of ioy from ioy in GOD with the wings of despaire vnto despaire in our selues Lest we should presume we must go backwards for feare and yet lest we should despayre wee must goe forwards towards God with loue As God doth couer vs with his two wings the one of iustice the other of loue so wee must couer GOD with our two wings the one of feare the other of ioy We must iumpe forwards vnto God and backwards againe vnto our selues which is Iobs crosse leape The sinne of man is the death of life For me sayth he I am the death of death therfore despayre not For your selues you are the life of death therefore presume not For me I am the death of the diuell therefore despayre not For your selues you are the life of the diuell therefore presume not For me I am the life of my selfe therefore despayre not For your selues you are the death of your selues therfore presume not For mee I am the life of man therefore despayre not For your selues you are the death of Christ therefore presume not For me sayth he death is onely dead and not aliue dead in me and not aliue in you For your selues death is both dead and aliue dead in me aliue in you For me I am onely aliue and not dead aliue in my selfe and not dead in you For me you are onely aliue and not dead aliue in me not dead in your selues For your selues you are both aliue and dead aliue in me and dead in your selues The worst foes that we haue are the diuell and death the best friends wee can haue are Christ and our selues the death of Christ killeth those foes quickeneth those friends the life of man quickeneth those foes and killeth those friends It is much that the death of Christ killeth death more that it killeth the diuell most of all that it killeth himselfe more thē al that it killeth Christ. Wherefore wee must not loose any one of these weights but when wee weigh the reasons why wee must weepe for our selues we shall finde as great cause of ioy in God great cause of sorrowe in our selues farre greater cause of ioy in Christ greater cause of sorrowe in our selues farre greatest cause of ioy in Christ greatest cause of sorow in our selues for that which is more then all to make vs ioyfull in Christ that is more then all to make vs sorrowfull in our selues The righteousnes of Christ is the death of death great cause of ioy in Christ. Debora reioyced when Barake put Sisera to flight haue not we as great cause to reioyce seeing taht Christ hath put death to flight The sinne of man is the life of death a great cause of sorrowe in our selues If Anna wept for her barrennes haue not wee as great cause to weepe seeing we can conceaue nothing but sorrowe and bring forth iniquitie vnto death The righteousnes of Christ is the death of the diuel great cause of ioy in Christ. If Iudith reioyced when she cut off the head of Holofernes haue not wee greater cause to reioyce seeing Christ hath cut off the head of the diuell The sinne of man is the life of the diuell greater cause of sorrowe in our selues It Thamar wept being defloured by her brother haue not we greater cause to weepe committing daily spirituall adulterie with the diuell The righteousnes of Christ is the life of himselfe greatest cause of ioye in Christ. If Sarah laughed when shee should haue a quick child in her dead wombe is not this the greatest cause of laughter that cā be to vs that Christ liued in death and could not see corruption in the graue The sinne of man is the death of himselfe greatest cause of sorrowe in himselfe If Agar wept being pulled out of Abrahams house is not this the greatest cause of weeping that can be vnto vs that we are here pilgrimes and strangers from our fathers house in heauen The righteousnes of Christ is the life of man this is more then all to make vs ioyfull in Christ. If Queene Hester did reioyce as Queene Elizabeth doth at this day whom God long saue and preserue because she deliuered her people from thraldome and destructiō can any thing in the world then make vs more ioyfull then this that we being cursed in our selues are blessed in Christ being embased in our selues are exalted in Christ being condemned in our selues are iustified in Christ being dead in our selues are aliue in Christ. The sinne of man is the death of Christ this is more then all to make vs sorrowfull in our selues If the Virgine Mary wept so sore for the death of her son Iesus as it her soule had been pearced thorowe with a sword as Simeon speaketh can any thing in the world then make vs more sorrowfull then this that Christ being blessed in himselfe was cursed for vs being exalted in himselfe was abased for vs being iustified in himselfe was condemned for vs being aliue in himselfe was dead for vs. Oh deare brother if thou bee sorrowfull at any time remember what Christ hath done for thee and thou wilt soone be glad if thou bee ioyfull at any time remember what thou hast done against Christ thou wilt soone be sorrowfull so shall we neuer suffer shipwrack of faith either by too much sorow as Esau did who sought the blessing with teares weeping for himselfe not reioycing in Christ or els by too much ioye as Herod did who heard Iohn gladlie reioycing for Christ not weeping for himselfe But as a ship being neither too