Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	sin_n	suffer_v	2,561	5	6.6311	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00785	Meditations for the passion weeke following the order of the time and story. / By N. Taylour..	Taylour, N. (Nathanael).	1627 (1627)	STC 23857.5; ESTC S95495	34,588	201

which beginnes at midnight both for day and night for it begins when they beginne and ends when they end going orderly on with them both so that the first houre when they began to worke was the first houre the second the second c. and so on in order whereas the houre that we heare when we rise is sixe or seaven for about that time men generally beginne to worke and therefore to us the first houre is not the first houre but under another name These things will best be brought together by a Table ¶ The Greater houres or houres of the Temple I II III IIII The Lesser houres 1 2 3 4 5 6 7 8 9 10 11 12 Our houres as they agree with them both 7 8 9 10 11 12 1 2 3 4 5 6 This figure shewes that the Iewes first houre both greater and lesse begun at sixe and ended in seaven so that when our Dyall pointes at seaven theirs pointed at one shewing that the first houre was over and the next begunne when theirs pointed at two ours at eight and so on till you come to twelve In the greater houres it must needes be otherwise for their first greater houre was not ended till our nine which was their three the next not till their sixe which is our twelve and then begunne the third houre which lasted till our three in the afternoone as the fourth did also which ended at our sixe at night According unto this computation do the Papists yet name their Canonicall houres The Third Houre for their Hora Tertiarum is in the morning at nine their sixt is at noone and their nine at three a clocke after dinner according to the account of the Iewes lesser houres These things being thus explaned there is no difficulty in the diverse names the Evangelists give to the same houre for they are but two names signifying one thing the one reckoning the same time by the greater houres the other by the lesse For Saint Marke who divides the day by the greater houres he sayes it was the third houre beginning by their greater houres that is sixe a clocke newly over by their lesser houres that is full twelve and past with us when our Lord was crucifyed If any one object This cannot be for if Christ had been crucifyed within the third greater houre hee must not have beene so till one with us for then in the Table beginnes the third Quarter or the third houre rather in the greater houres I answer that one a clock is all the space betweene twelve and one which houre is ended when one strikes and so the third houre beginnes at twelve newly over which is the sixt houre in the Iewes lesser houres and this hee will easily grant to be true who considers that the first houre that ever time measured was not or could not bee one or the first houre till an houre was runne and then that might be called the first houre or one not before and as that tooke his beginning with time running on till it made a twelfth part of the day and then tooke his name according to his order so must the third greater houre needes take his beginning at twelve and end at his time appointed Now Saint Iohn on the other side reckons not by the greater but by the lesser houres Therfore the beginning of the third greater houre with S. Marke must needes be the sixt lesser houre with S Iohn because no sooner this done but that beginnes And this the rather because Saint Iohn reckons from our Saviours condemnation which must needes be a little before the third greater houre in which hee was crucifyed for hee was condemned a good prety while before he suffered therefore it could not be so forward as S. Marke setts it but within the sixt houre yet that is not full or at least but twelve with us when Christ was condemned but before hee came to Golgotha it could not but be past their sixe that is our twelve at which time Saint Iohn saith hee was condemned and so it must needes be the third houre or quarter of the day as Saint Marke reckons it which to Saint Iohn was the sixt houre One thing more also wee may note out of the former figure namely whence their error had his beginning who thinke that our Saviour was crucifyed in the morning at nine and dyed not till three whereas indeed hee was crucifyed at twelve and so hanged but three houres upon the Crosse for hee was dead at the ninth houre by the Iewes lesser houres which is our three in the afternoone This error rise because they thought Christ to have beene condemned at sixe a clocke by the Romane account which is all one with ours and crucifyed at three by the Iewes common reckoning in the little houres which is our nine and so they reconcile the times But this opinion bee it spoken with reverence of their persons cannot stand for Saint Iohn speakes not of our or the Romane houres but of those which went for cōmon amongst the Iewes Besides the story of Christs sufferings which were after the day was abroad I meane his arraigning before Pilate his whipping araying with purple crowning with thorne mocking beating by the Soldiers after he was examined also his sending to Herod in the other side of the city his stay there and his returne againe his second triall and finall condemnation before Pilate all these and other I name not could not possible be done betwixt day and nine a clocke Lastly it is hardly agreeable to reason that our Lords Body should bee sixe houres together in paine so unsufferable being of so feeling and tender a composition for though his Godhead could have upheld it yet his humane nature had our infirmitie upon it See Mar. 15.44 Where it is sayd Pilate marvailed he was dead so soone and therefore hee is knowne to have shortned his time upon the Crosse at least not to have held out till nature was spent by his lowd cry upon the Crosse which shewed that he dyed not fainting or through weakenes as other men do who die because nature can hould out no longer therefore I rest yet rather with them who thinke his passion on the Crosse was but three houres long the rather also because the death he suffered was so shamefull beeing upon the Crosse and his body naked layd open to the scorne of all his enemies for our sinnes which might bee a principall cause why his passion was no longer Many things there are to be observed in the time of our Saviours going to and being upon the Crosse As first the cruell usage he had from the Iewes by the way in that they made him carry his Crosse till he fainted next the womens teares that were shed for him when hee went to his execution upon that the loving care he had to requite them by letting them know their state was more wofull and fit to be bewayled then his Therefore