Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	joy_n	sorrow_n	2,802	5	8.8668	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00565	The meane in mourning. A sermon preached at Saint Maryes Spittle in London on Tuesday in Easter weeke. 1595. / By Thomas Playfere Doctor of Diuinitie.	Playfere, Thomas, 1561?-1609.	1596 (1596)	STC 20015; ESTC S94747	56,543	134

of Christs mercie hee will despayre if hee alwayes thinke of Christs mercy and neuer of his owne misery hee will presume But hee is the best Christian so hye that he cannot despayre so low that he cannot presume which inclines aswell to the one as to the other sometimes reioysing and sometimes weeping reioysing for Christ and weeping for himselfe A man cannot weepe too little for Christ if he presume not a man cannot weepe too much for himselfe if he despayre not But he may easily despayre that weeps too much for Christ and he may easely presume that weeps too little for himselfe Wherefore as in a ballance if there be any ods in the scales we take out of that which is the heauier put into that which is the lighter til there be no difference betwixt thē So here we must waye these matters well that wee our selues may be iust waight neither too heauie for our owne miserie nor too light for Christs mercy Thus did Dauid when he sayd to God Hyde mee vnder the shadowe of thy winges What are Gods wings His mercy his iustice What is the shadowe of his winges Our loue and our feare Our loue is the shadow of his mercie which is his right winge Our feare is the shadowe of his iustice which is his left wing Now seeing he that is hid vnder the right winge only maye presume because hee hath no feare and hee that is hid vnder the left winge only may despayre because hee hath no loue therefore saieth Dauid Hide me O Lord vnder the shadowe not of one winge but of both thy winges That I maye neuer despayre while I alwaies loue thy mercy and reioyce for Christ that I may neuer presume while I alwaies feare thy iustice and weepe for my selfe A Quaile the very same bird which was the Israelites meate in the wildernes as he flyes ouer the sea feeling himselfe begin to be wearie lightes by the way into the sea Then lying at one side hee layes downe one wing vpon the water and holdes vp the other wing towards heauen Least hee should presume to take too long a flight at the first he wets one wing Least hee should despayre of taking a new flight afterwardes hee keepes the other wing drye Thus must a christian man doe When he layes downe the wing of feare vpon the water to weepe for himselfe then he must holde vp the wing of loue towards heauen to reioyce for Christ That his two wings may be answerable to Gods two wings That as God hath two wings the one of mercy the other of iustice so hee may haue two wings the one of ioy for Christ the other of sorrow for himselfe Shem and Iapheth Noah godly and dewtifull children when they sawe their father otherwise then hee should be went backeward and couered him They went backeward that they might not see him themselues they couered him that others might not see him Christ hanging naked vpon the crosse was the shame of men the outcast of the people Therefore we that are the children of God must goe backeward by abhorring them that crucified Christ and yet we must couer him and hide him euen in our very hearts by remembring and honoring his death and resurrection Least we should presume wee must goe backeward for feare and yet least wee should despayre wee must couer him for loue That as God hideth vs vnder the shadow of his wings which are loue and feare loue the shadow of his mercie and feare the shadowe of his iustice so wee may hide God vnder the shadowe of our wings which are ioye and sorrow ioy the shadow of our loue and sorrow the shadowe of our feare ioy for Christ and sorrow for our selues To this strange kinde of going backward the Psalmist alludeth when hee saith to God Thou hast made my feete like hines feete A hine goeth not still forward in one way but as an auncient father speaketh hee iumpes crosse out of one way into another z Saltum habet transuer sum Right so a christians feete must be like hines feete He must iumpe crosse from himselfe to Christ and then backe againe from Christ to himselfe Would you see such a hine Then marke how Iob footes it That he might not despayre he iumpes crosse from himselfe to Christ and sayes a Chap. 33.9 I am cleare without sinne I am innocent and there is none iniquitie in mee Here is the mercie of Christ But that hee might not presume bee iumpes backe againe from Christ to himselfe and sayes b Chap. 6.2 O that my griefe were well wayed and that my miseries were laide together in the ballance Here is the misery of man Thus must we way the mercy of Christ and the miserie of man together in the ballance and be sure as I sayde before wee make the scales euen and when wee waie the reasons why wee should not weepe for Christ then wee must way the reasons also why we should weepe for our selues So wee shal finde for great cause of ioy in Christ great cause of sorrow in our selues for greater cause of ioye in Christ greater cause of sorrow in our selues for greatest cause of ioye in Christ greatest cause of sorrow in our selues for that which is more then all to make vs ioyfull in Christ that which is more then all to make vs sorrowfull in our selues The righteousnes of Christ is the death of death Great cause of ioye in Christ If Debora reioyced when Barack put Sisera to flight haue not we as great cause to reioyce seeing Christ hath put death to flight The sinne of man is the life of death Great cause of sorrowe in our selues If Anna wept for her barrennes haue not we as great cause to weepe seeing wee can conceiue nothing but sorrowe bring forth iniquity vnto death The righteousnes of Christ is the death of the diuell Greater cause of ioy in Christ If Iudith reioyced when shee did 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 If Thamar wept being defloured by her brother haue not wee greater cause to weepe seeing wee commit spirituall incest and adulterie daylie with the diuell The righteousnes of Christ is the life of himselfe Greatest cause of ioye in Christ If Sara laught when shee hearde shee should haue a quicke childe in her dead wombe is not this the greatest cause of laughter which can bee vnto vs that Christ liued in death and was most free among the dead and could not see corruption in the graue The sinne of man is the death of himselfe Greatest cause of sorrowe in our selues If Agar wept being turnde out of Abrahams house is not this the greatest cause of weeping which can be vnto vs that our life is no life because wee neuer cease from sinning while

in respect of vs which are aliue it is a very charitable custome yea it is a very honorable custome to giue mourning cloakes or gownes But in respect of them that are dead it is altogether needles For what neede wee weare black mourning cloakes in signe of forrowe seeing as it is in the Reuelation they weare white long roabes in token of tryumph Therfore Chrysostome saith q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It becommeth vs that are christians at the death of christians rather to reioyce as at a triumph then to weep as at a tragedy For saies Ierom r Desiderandi sunt vt absentes non deplorandi vt mortui We may indeed wish for them because they are not with vs but we must not weepe for them because they are with God Loue I graunt cōmaunds vs. Well Be it so What then But yet faith forbids vs to weepe for the dead ſ Pietas plorare iubet sides pro defunctis lugere vetat Isidorus And therfore Paulinus saith t Salua fide pietatis officia pendamus salua pietate fidei gaudia praeferamus Though wee may notwithstanding our faith performe to the dead the dueties of loue yet wee must first notwithstanding our loue affoord to our selues the comforts of faith So if we shead some fewe teares which run softly like the waters of Sylo no force saies Ambrose u Erunt non doloris illices sed indices pietatis They will not bewray in vs any want of faith but only testifie an abundance of loue Thus and no otherwise did Abraham weep for Sara his wife Eleazar for Aarō his father Rebecca for Debora her nurse Ioseph for Iacob his father Bershaba for Vrias her husband Christ for Lazarus his friend And here in wonderfull wisdome he teacheh vs howe sparing we ought to be in weeping for the death of our godly friendes considering our good hope that are aliue and their good happe that are dead As if the very dead body whom some of you perhaps euen at this present so seriously thinke of so much lament for should nowe sodainly arise out of the graue and step into the pulpit and preach and say vnto you VVEEP NOT FOR ME BVT VVEEP FOR YOVR SELVES You indeed as yet remaine in this vale of misery where you sin daily and howerly against God where continually you feele afflictions punishmēts dew to your sins where lastly you are depriued of the glory of God of the society of the saintes of the ioyes of heauen Therefore if you will VVEEP FOR YOVR SELVES BVT VVEEPE NOT FOR MEE I am in that state of perfection where I neuer sin but alwaies prayse and laud the Lord. I am out of the compas of all calamities not to be touched with any trouble Ieuermore behold the amiable and the louing countenance of Christ and though I come not very neere him yet so farre forth I see him as this sight alone is sufficient to make mee euery way a happy man Thus would the very dead if they should rise againe speake vnto vs. But wee will not any longer disquiet the dead or disturbe them which so sweetly sleep in Christ Certainly either this that hath bin spoken will perswade vs or els as our sauiour saith though one should rise stom the dead wee would not beleeue For if these aunciēt holy fathers Fulgentius Ignatius Cyprian Chrysostome Ierom Isidore Paulinus Ambrosius should now all arise they would I assure you say no other thing but euen as you haue heard them speake already in those sentences and allegations which I haue quoted cited out of them The sum of all which is this That it is great folly and childishnes to weep immoderatly for the dead and that it is on the other side a hie point of wisdome to bee moderate in this matter Cōsidering our Lord going here to his death teacheth his friends not to weepe for him in that hee saies VVEEP NOT VVEEP NOT FOR MEE Thus much for his wisdome Nowe for benignity hee saies NOT YOV For though the person bee not expressed in the englishe yet in the greek verbe it is implyed Weepe not as if it were weepe NOT YOV Which benignity appeared in that among all his vntollerable troubles nothing troubled him so much as that his friends were troubled for his troubles And yet as it should seeme they of all other had greatest cause thus to bee grieued All the people wept for Moyses death all Aegypt for Iosephs death all Israel for Iosias his death all the Church for Stephens death But a million of Moysesses of Iosephs of Iosiasses of Stephens are not comparable to Christ The women of Troy wept for the death of worthy Hector their valiant captaine making this the foot of their doleful ditty we weep for Hector x Hectora flemus Seneca in Troade actu primo Howe much more then ought these women of Ierusalem to weepe for the death of their captaine Christ Al the widowes lamēted the death of Dorcas because in her life time shee made them coates and garments And had not these women then far greater reason to lamēt the death of Christ who made euery one of them a wedding garment wherin hee did marry them to himselfe Ye daughters of Israel saith Dauid weep for Saul who clothed you with Scarlet Howe much more then ought these daughters of Ierusalem to weepe for Christ who cloathed euery one of them with scarlet and with the royall robe of his righteousnes yea and gaue his owne deare selfe vnto them that they might put on the Lord Iesus When Christ was borne the night was turned into day as it was prophesied y Psalm 139.12 Then shall the night shine as the day But when Christ was crucified the day was turned into night as it was prophesied z Amos cap. 8. ver 9. Then shall the sun go downe at noone day The sunne therfore wept for Christ As Hammons face was couered when he was condemned to die so the suns face was couered whē Christ was condemned to die The temple also wept for Christ As Dauid rent his garment when he heard of Ionathans death so the temple rent his vaile when it heard of Christs death The graues likewise wept for Christ As the king of Niniue threw vp dust vpon his head whē hee and his subiects were appointed to die so the graues opened and threwe vp dust vpon their heads when Christ was appoynted to die The stones lastly wept for Christ As Iob cut his haire when hee heard of his childrens death so the stones were cut in peeces and clouen asunder when they heard of Christes death An asse carying Christ into Ierusalem the children sung most merely Christ carying his crosse out of Ierusalem the women wept most mournfully If those children had held their peace and not sung as our sauiour there protesteth the very stones would haue sunge out the praise of Christ If these women had held their