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	great_a	see_v	2,173	5	3.3316	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19541	The copie of a sermon preached on good Friday last before the Kings Maiestie, by D. Andrevves Deane of Westminster. 6. April 1604	Andrewes, Lancelot, 1555-1626.	1604 (1604)	STC 597; ESTC S120874	17,661	46

Amormeus as he did before of Si fuerit Dolor sicut Dolormeus We say we will Regard Loue if we will here it is to Regard So haue we the Causes all three Wrath in God Sinne in our selues Loue in Him Yet haue we not all we should For what of all this What good Cuibono That that is it indeed that we will Regard if any thing as being matter of Benefit the onely thing in a manner the world regardeth which bringeth vs about to the very first words againe For the very first words which we reade Haue ye no regard are in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo alechem which the Seuentie turne word for word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine likewise Nonne ad vos pertinet Perteines it not to you that you Regard it no better For these two Perteining and Regarding are folded one in another and goe together so commonly as one is taken often for the other Then to be sure to bring vs to Regard he vrgeth this Perteines not all this to you Is it not for your good Is not the benefit yours Matters of benefite they perteine to you and without them Loue and all the rest may pertaine to whom they will Consider then the inestimable benefite that groweth vnto you from this incomparable Loue. It is not impertinent this Euen this That to vs hereby all is turned about cleane contrary That by his Stripes we are healed by his Sweat we refreshed By his forsaking wee receiued to Grace That this day to Him the day of the fiercenesse of Gods wrath is to vs the Day of the fulnesse of Gods fauour as the Apostle colleth it A day of Saluation In respect of that hee suffered I denie not an euill day a day of heauinesse But in respect of that which He by it hath obtained for vs It is as we truely call it A good Day a Day of Ioy and Iubilee For it doeth not onely ridde vs of that wrath which pertained to vs for our Sinnes but further it maketh that pertaine to vs whereto we had no maner of right at all For not onely by his death as by the death of our sacrifice by the blood of his Crosse as by the blood of the Paschal Lambe the Destroyer passeth ouer vs and we shall not perish But also by his death as by the death of our High Priest for hee is Priest and Sacrifice both we are restored from our exile euen to our former forfeited estate in the lande of Promise Or rather as the Apostle sayeth Non sicut delictum sic donum Not to the same estate but to one nothing like it that is One farre better then the estate our sinnes berest vs For they depriued vs of Paradise a place on earth but by the purchase of his Blood wee are entitled to a farre higher euen the kingdom of Heauen his blood not onely the blood of Remission to acquite vs of our sinnes but the blood of the Testament too to bequeath vs and giue vs estate in that heauenly inheritance Now whatsoeuer else this I am sure is a Non sicut as that which the eye by all it can see the eare by all it can heare the heart by all it can conceiue cannot patterne it or set the like by it Pertaines not this vnto vs neither Is not this worth the regard Sure if any thing be worthy the regard this is most worthy of our very worthiest and best Regard Thus haue we considered and seene not so much as in this sight we might or should but as much as the time will giue vs leaue And now lay all these before you euery one of them a Non sicut of it self the paines of his Body esteemed by Pilates Ecce the sorrowes of his Soule by his sweate in the Garden the comfortlesse estate of his Sorrowes by his crie on the Crosse And with these his Person as being the Sonne of the great and eternall God Then ioyne to these the Cause In God his fierce wrath In vs our heinous sinnes deseruing it In him his exceeding great Loue both suffering that for vs which we had deserued and procuring for vs that wee could neuer deserue making that to appertaine to himselfe which of right pertained to vs and making that pertaine to vs which pertained to him onely and not to vs at all but by his meanes alone And after their view in seuerall lay them all together so many Non sicuts into one and tell me if his Complaint bee not Iust and his Request most Reasonable Yes sure his Complaint is Iust Haue ye no Regard None and yet neuer the like None and it pertaines vnto you No Regard As if it were some common ordinary matter and the like neuer was No Regard As if it concern'd you not a whit and it toucheth you so neere As if hee should say Rare things you regard yea though they no wayes pertaine to you this is exceeding rare and will you not regard it Againe things that neerely touch you you regard though they be not rare at all this toucheth you exceeding neere euen as neere as your soule toucheth you and will you not yet regard it will neither of these by it selfe mooue you will not both these together mooue you what will mooue you will Pitie Here is Distresse Neuer the like will Duetie heere is a Person neuer the like will Feare here is wrath neuer the like will Remorse heere are sinnes neuer the like will Kindnesse heere is Loue neuer the like will Bountie heere are Benefits neuer the like will all these heere they be all all aboue any Sicut all in the highest degree Truely the Complaint is Iust it may mooue vs it wanteth no reason it may mooue and it wanteth no affection in the deliuerie of it to vs on his part to mooue vs. Sure it mooued him exceeding much for among all the deadly sorrowes of his most bitter Passion This euen this seemeth to bee his greatest of all and that which did most affect him euen the griefe of the slender reckoning most men haue it in as little respecting him as if he had done or suffered nothing at all for them For loe of all the sharpe paines he endureth he complaineth not but of this he complaineth of No Regard That which grieueth him most that which most he moaneth is this It is strange he should be in paines such paines as neuer any was and not complaine himselfe of them But of want of Regard onely Strange he should not make request ô Deliuer me or Relieue me But onely ô Consider and Regard me In effect as if he said None no deliuerance no reliefe do I seeke Regard I seeke And all that I suffer I am content with it I regard it not I suffer most willingly if this I may finde at your hands Regard Truely This so passionate a Complaint may mooue vs it mooued all but vs

Not so here Vindemiauit me saith the Prophet Dereliquisti me sayeth hee himselfe No comfort no supply at all Leo it is that first said it and all antiquitie allow of it Non soluit Vnionem sed subtraxit visionē The Vnion was not dissolued True but the beames the influence was restrained and for any comfort from thence his Soule was euen as a scorched heath ground without so much as any drop of dew of Diuine comfort as a naked tree no fruit to refresh him within no lease to giue him shadow without The power of darknesse let loose to afflict him the influence of comfort restrained to relieue him It is a Non sicut this It cannot be expressed as it should and as other things may In silence we may admire it but all our words wil not reach it And though to draw it so farre as some doe is little better then blasphemie Yet on the other side to shrinke it so short as other some doe cannot be but with derogation to his loue who to kindle our loue and louing Regard would come to a Non sicut in his suffering For so it was and so we must allow it to be This in respect of his Passion Dolor Now in respect of his Person Dolor meus Wherof if it please you to take a view euen of the Person thus wounded thus afflicted and forsaken you shall then haue a perfect Non sicut And in deed the Person is here a weighty circumstance it is thrice repeated Meus Mihi Me. And we may not leaue it out For as is the Person so is the Passion and any one euen the very least degree of wrong or disgrace offered to a Person of excellencie is more then a hundreth times more to one of meane conditiō So weightie is the circumstance of the Person Consider then how great the Person was And I rest fully assured here may we boldly challenge and say Si fuerit sicut Ecce Homo saith Pilate first A man he is as we are and were he but a man Nay were he not a man but some poore dumbe creature it were great ruth to see him so handled as he was A man saith Pilate and a Iust man saith Pilates wife Haue thou nothing to doe with that Iust man And that is one degree further For though we pitie the punishment euen of male factours themselues yet euer most compassion we haue of them that suffer and be innocent And he was Innocent Pilate and Herode and the Prince of this world his very enemies being his Iudges Now among the Innocent the more Noble the Person the more heauie the spectacle and neuer doe our bowels earne so much as ouer such Alas alas for that noble Prince sayeth this Prophet the stile of mourning for the death of a great Personage And he that suffereth here is such euen a principall Person among the sonnes of men of the race Royall descended from Kings Pilate stiled him so in his Title and he would not alter it Three degrees But yet we are not at our true Quantus For he is yet more More then the highest of the sonnes of men for he is THE SONNE OF THE MOST HIGH GOD. Pilate saw no further but Ecce Homo The Centurion did Verè Filius Dei erat hic Now truely this was the Sonne of God And here all wordes forsake vs and euery tongue becommeth speechlesse We haue no way to expresse it but à Minore ad Maius Thus Of this booke the booke of Lamentations one speciall occasion was the death of King Iosias But behold a greater then Iosias is here Of King Iosias as a speciall reason of mourning the Prophet saith Spiritus oris nostri Christus Domini The very breath of our nosethrils The Lords Anointed for so are all good Kings in their Subiects accompts He is gone But behold here is not Christus Domini but Christus Dominus The Lords Christ but the Lord Christ himselfe And that not comming to an Honourable death in battaile as Iosias did But to a most vile reprochfull death the death of malefactors in the highest degree And not slaine outright as Iosias was but mangled and massacred in most pitifull strange maner wounded in body wounded in Spirit left vtterly desolate O consider this well and confesse the Case is truely put Si fuerit Dolor sicut Dolor meus Neuer neuer the like Person And if as the Person is the Passion be Neuer the like Passion to his It is truely affirmed that any one euen the least drop of Blood euen the least pain yea of the body onely of this so great a Person any Dolor with this Meus had bene enough to make a Non sicut of it That is enough but that is not all for adde now the three other degrees Adde to this Person those Wounds that Sweat and that Cry and put all together And I make no manner question the like was not shall not cannot euer be It is farre aboue all that euer were or can be Abyssus est Men may drowsily heare it and coldly affect it But Principalities and Powers stand abashed at it And for the Quality both of the Passion of the Person That Neuer the like thus much NOw to proceed to the Cause and to consider it for without it we shall haue but halfe a Regard and scarse that In deed set the Cause aside and the Passion as rare as it is is yet but a dul and heauy sight we list not much looke vpon spectacles of that kind though neuer so strange they fill vs ful of pensiue thoughts and make vs Melancholique and so doeth this till vpon examination of the Cause we finde it toucheth vs neere And so neere so many wayes as we cannot chuse but haue some Regard of it What was done to Him we see Let there now be a Quaest of Inquirie to finde who was the doer of it Who who but the Power of darkenesse wicked Pilate bloody Caiaphas the enuious Priests the barbarous Souldiers None of these are returned here We are too low by a great deale if we thinke to finde it among men Quae fecit mihi Deus It was God that did it An houre of that day was the houre of the Power of darkenesse but the whole day it selfe is said here plainely was the day of the wrath of God God was a doer in it Wherewith God hath afflicted me God afflicteth some in Mercy and others in wrath This was in his wrath In his wrath God is not alike to all Some he afflicteth in his more gentle and milde others in his fierce wrath This was in the very fiercenesse of his wrath His Sufferings his Sweate and Cry shew as much They could not come but from a wrath Si fuerit sicut For we are not past Non sicut no not here in this part it followeth vs still and will not leaue vs in any