Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	lord_n	love_n	love_v	2,989	5	6.7075	4	true

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

also heare vs before we crie and will helpe vs. And that which is most admirable of all though it were a thing which once he purposed neuer to giue vs yet if we aske it he will reuerse repeale his owne sentence to pleasure vs. God once repented him that hee had made man and said I will destroy man whom I haue made from the face of the earth yet when Noah had built an altar and praied to God b Gen. 8.22 The Lord smelled a fauour of rest and said in his heart I will not henceforth curse the earth any more for mans cause God once was so displeased with his people that he said flatly c No● addam vltra vt liberim vos I tel you truly I will deliuer you no more Yet whē they asked a deliuerer of him his verie soule was grieued within him for the misery of Israel and he gaue them Iephte to deliuer them from their enemies d Iudg. 10.16 God once sent Nathan with this message to Dauid As the Lord liueth the man that hath done this thing shall surely die yet when Dauid had asked forgiuenesse and saide Haue mercy vpon me O Lord after thy great goodnesse according to the multitude of thy mercies doe away mine offences God sent the same prophet with a contrarie message e 2. Sam. 12.13 The Lord hath taken away thy sinne thou shalt not die God once sent Esay with this message to Ezechias Set thy house in order for thou shalt die and not liue yet when Ezechias had turned him toward the wal and wept and praied said O Lord remember howe I haue walked before thee in truth and with a perfect heart God sent the same prophet with a contrarie message f 2. Reg. 20●6 Thus saith the Lord I haue heard thy praiers and thy te●●●● and now behold thou shalt liue and not die Then did the king reioy● in thy strength O Lord exceeding glad was hee of thy saluation For thou didst graunt him his owne desire and didst not deny him the request of his lips Hee asked life of thee and thou gauest him a longer life euen fifteene yeeres longer As also here thou doest promise vs both for this life and for all temporall things concerning this yea though it bee a thing which once thou hadst purposed neuer to giue vs Aske and it shall be giuen you Yea not onely God will giue you temporall things but also you shall find spirituall things Yet the Church sayes g Can. 3.1 I sought him whome my soule loued I sought him and I found him not But the reason goes before because shee fought him in her bed she sought him not with her heart My soule looeth him sayes she yet at that time her heart loued her bed better Therefore sayes Augustine h Quarite quod quaritis sed non vbi quaritis Seeks what you seeke but seeke not where you seeke Seeke Christ that 's a good what Seeke what you seeke But seeke him not in bed That is an il where But seeke not where you seeke Moses found Christ not in a soft bed but in a bramble bush So that the bed is no fitte place to finde him in who had not where to rest himselfe But go into the garden among the humble bushes and there you shall finde him not sleeping but sweating droppes of blood for your redemption and calling you to him i Math. 11.29 Come vnto mee all you that labour not you that lye a bed and are secure but you that labour and are heauy laden and I will refresh you Take my yoke vpon you and you shall finde rest for your soules If you seeke rest with your hearts with your soules you shall find rest for your soules and that rest also which is not to be found in the bed of pleasure but in the yoke of Christ. If thou seekest for this spirituall rest as for siluer and search for it as for treasures k Prou. 2.5 then shalt thou vnderstand the feare of the Lord find the knowledge of God Therefore seeke the Lord not in the bed of sensuality but where he may be found And seeke the Lord while hee may bee found l Esay 55.6 Or rather indeed though not in what place soeuer yet at what time so euer wee sinners seeke we shall be sure to finde him that sayes I am found of them that sought mee not m Esa. 65.1 So that no 〈◊〉 seeking God shall returne with a Non o●t inuentus but we that haue erred and 〈◊〉 ed like lost sheepe shall find him or ●●●ther we shall bee found of him before we seeke him And that which is most wonderfull of all we shall not onely finde oftentimes before wee seeke but also we shall finde much more then wee seeke That good Centurion n Math. 8.8 sought only one word Dis verbu 〈…〉 sayes he but he found more Christ vttered not onely one word whereby his seruant was healed But also very many words wherein hee gaue him selfe a most singular praise and commendation for his faith Dymas the thiefe on the right hand o Luk. 23.42 sought onely to bee re●●mb●ed when Christ should come into his kingdome but he found more What takest thou of beeing remembred sayes Christ as though thou shouldest be farre ●●mme out of my sight Tush man I will doe more for the● then so Thou hast not onely bee remembred but thou shalt be with me And why saies thou whē I come into my kingdome as though it would be a long while first This very day shalt thou be with me in my kingdom this day thou shalt be with mee in Paradise That needy man in the Gospel p Luk. 11 19 sought onely to borrow three loaues but he foūd more God his good friend bad him welcom at midnight and did not only lend him but frankely and freely giue him not onely three loaues but as many as he needed Hee gaue him as many as he needed 〈◊〉 q 2. Cro. 1.1 sought onely wisedome but he found more Seeing he sought first the kingdom of God and the righteousnesse thereof all other things besides were added vnto him Wherefore if any man want wisdome or any such spirituall thing let him with S●lomon seeke it for God and hee shal finde it Yea we shall finde infinitely about measure more then we seeke or can deuise to seeke of him that saies Seeke and ye shall find Yea not onely you shall finde spirituall things but also it shal be opened vnto you that● for eternall things yet we read that some began to knocke saying r Luc. 12.24 Lord Lord open vnto vs and it was not opened vnto them But the reason is euident elsewhere Because they did not knock with their hands They had I grant Lampes in their hāds but they had not oyle in their lampes So that all their knocking 〈◊〉 but as a sounding brasse or as a

in his bed which was so deepely in debt what would he haue said If Christ who was born in his time had bin bred in his hart o Gal. 4.19 I meane if hee had seene by the light of God● word that no debts are comparable to sins And therefore if that po●● Knight could hardly sleepe in his b●dde then that seruāt which o●eth his m●ste● ten thousand 〈◊〉 p Math. 18.24 as alas which of vs all beloued if we remember our 〈◊〉 well is not guiltie of so many sinnes ca● hardly take any rest This if the Emperour had knowne hee would rather 〈◊〉 bought Dauids couch that he might 〈◊〉 haue slept for bewailing his sinnes then this banckrupts bed that hee might haue slept notwithstanding all his ca●es For these these euen our sinnes these are the debts which so trouble and to●m●● the soule that a man 〈◊〉 better haue 〈◊〉 common wealthes in his head ye● the ca●es of all the wo●ld in his head th●● 〈◊〉 disquieted distracted with the 〈…〉 Christians if we be in good health Let vs be thankfull to God 〈◊〉 it let vs account it a special blessing with out which all worldly blessings are 〈◊〉 thing let vs vse it as all other good 〈◊〉 of God to his glory the good of 〈◊〉 other If contrariwise it please the Lord 〈◊〉 any time to visite vs with sicknesse 〈…〉 not in this case despaire neither But 〈◊〉 whatsoeuer other causes we may coceine let vs ingēiouslie acknowledge one cause of our sicknes to be our sinnes For if we would preuent the iudgemēts of god by timelie repentāce iudge our selues we should not be iudged of the Lord. But because men wil not whē they are in health thinke of him that giueth health therefore oftentimes they are sick now and then also fal asleepe q 1. Cor. 11.30 For euen as ma●●facters which wil not by gentle means confesse their heinous crimes are by racking or such like tortures enforced to cōfesse so when grieuous sinners can see no time to repent God in his iustice or rather indeede in his great mercie doth as it were racke them vpō their couch with sicknesse bodily pains that they may be constrained to confesse their sinnes so may be freede of two sickenesses their bodies sickenes and their soules sicknes both at once O happie happie men are they which when they are yong remember their Creator before they be old r Eccles. 12.1 when they are in health confesse their sins forsake thē before they be sick s Prou. 28.13 And yet good louing brother if thou happen to be sick be not in any case as I said before be not altogither discouraged by it But in the next place remēber that thy sickenes is nothing els but Gods fatherly visitation to do thee good especially to mooue thee to repentance Listen a little Harken I say Doest thou not heare him rapping aloud and knocking hard at the dore of thy hard hart saying to thee whosoeuer thou art Maiden arise Young man arise Lazarus arise and come forth Awake therfore awake thou that sleepest t Eph. 5.14 and stand vp from death Christ shall giue thee life Say with the spirituall spouse In my bed by night sought him whome my soule loueth u Cant 3.1 Saie with this our Prophet Did I not remember thee vpon my bed meditate of thee in the night season x Psal. 63.7 Looke not still to haue pillowes sowed vnder 〈◊〉 elbowes neither bolster vp thy selfe an●● longer in thy sinnes y Ezec. 13.18 Lie not vpon thy beds of ●●orie neither stretch thy selfe vpō thy couch z Amos. 6.4 but euery night 〈◊〉 thy bed water thy couch with thy teares● Behold saies thy heauenly husband a Reuel 3.20 I stand at the dore and knocke if anie 〈◊〉 heare my voice and open the dore 〈◊〉 come in vnto him wil s●p with 〈◊〉 be with me And again b Cant. 2.5 Opē 〈◊〉 my sister my loue my doue mine vndefiled for my head is full of dewe and my locks with the drops of the night Wherfore seeing Christ knockes so loud at the dore of my heart for repentance knocke thou as loud at the dore of his mercy for pardon seeing he would so fain haue thee turn vnto him heare his voice be thou as willing to cal vpō his name that he may heare thy voice seeing he is so forward to sup with thee by receiuing thy prayers be thou as desirous to sup with him by obtaining the benefit of his passiō euen the remission of thy sinnes And as he saies to thy soule Open vnto mee my sister my loue my doue mine vndefiled so be thou bold by faith to turn the same words vpō him again say Open vnto me my brother my loue my doue mine vndefiled for my head i●ful of de● my locks with the drops of the night And why is my head f●ll of dewe and my locks with the drop● of the night Because euery night I wash my bed water my couch c. Then deare christian brother then thy sicknes shall not be vnto death but for the glory of god c Iob. 11.4 For God will turn all thy bed in thy sicknes d Psal. 41.3 And so wheras before it was a bedde of sicknes hee will turne it into a bed of health whereas a bed of paine and griefe into a bed of rest cōfort wheras a bed of teares repēntance into a bed of ioifull deliuerāce Remēber thy selfe wel At least wise as well as thou canst well enough what happened to Iob who was sick sore all his body ouer had not ● couch neither to lie on but was ●ain to lie on a dunghil Did not al this turne to his great good when as the Lord did blesse his latter end much more then his beginning e Iob. 42.10 What happened to Ez●chi●● who had sētence of death gon out against him● Did not he lying sick in his bed turn him toward the wal weep got the sētēce of death reuersed 15 yeares more added to his life f Esa. 38.6 What hapned to the mā sick of a palsey who was let down through the ●yling bed and al in the midst 〈◊〉 Iesus Did not Christ with one 〈…〉 instant heale him so that he tooke vp his bed departed to his own house praising god g Luk. 5.25 what hapned to the man which had bin sicke 38. yeares and was not able to steppe downe into the poole Did not Christ saying but Rise take vp thy bed walk cure him so that presently he was made whole tooke vp his bed walked h Ioh. 58 9 What hapned to E●c●s who was sick of the palsey as one of these two that that I spake of last had kept his bed S. yeares as the other of them Did

of this meate and drinke forty daies vnto Oreb the mount of God 1. Reg. 19.6 Could such a small pittance of bread and water of it selfe sustaine him so long No marrie What was the matter then The word that proceeded out of Gods mouth had appointed so that one cruse of water should suffice him all that time Whereby we see that man is not filled with drinking onely Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God Fourthly Commentar in c. Reg. 1. saith the Prophet Yea cloth you but you are not warme Peter Martyr sheweth that clothing doth keepe the bodie warme two waies By keeping in the naturall heat of the bodie and by keeping out the accidentall cold of the ayre Now though this be the propertie of cloathing yet God as it pleaseth him can suspend the effect of it Whereupon he saith I will take a way my corne in the time thereof and my wine in the season thereof Hos. 2.9 and I wil deliuer my wooll and my flaxe Signifying that euen when the corne is come to the ripenesse and the wine now readie to be drunken God will depriue them of it But especially we must marke that he sai's I will deli●es my wooll and my flaxe Liberabo lanam meam c linum meum whereby 〈◊〉 teacheth vs that God hath as it we●● if I may so say bound all his creat●●●● prentises to vs to preserue vs and serue vs if we serue him But in case we serue him not then the creatures are deliuered and are bound no more to serue vs. The wool and the flax contrary to their nature will not serue our turne if we contrarie to grace rebell against God Whereas Iohn Baptist hauing a garment of Camels haire and a girdle of leather about his loynes was well enough This leather serued him to as good vse as flaxe and the Camels haire kept him as warme as wool Man therefore is not warme by cloathing onely but by vertue of God annexed to the clothing Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God Lastly saith the Prophet Hee that earneth wages putteth the wages 〈◊〉 a broken bagge We see in the world many men haue great fees great offices great reuenues and yet can scarse keep themselues out of debt Other some haue but very small wages and yet ●aintaine themselues well inough and ●elpe their poore friends also Onely the word that proceedeth out of Gods mouth makes this difference As we may see in Iudas Who indeed earned wages but seeing it was the wages of vnrighteousnesse therefore it run out of the bagge as fast as it was put in For first when he had it he could not hold it in his hands but brought it backe againe saying Matth. 27.5 I haue sinned in betraying innocent blood Then himselfe went and made away himselfe and that which is feareful but once to name or mention all his bowells gushed out There is a broken bagge But the Patriarch Iacob earning wages verie hardly to wit seruing fourteene yeares for his vncles daughters and sixe years for his lambs in all twentie yeares in the ende filled his bagge full And though Laban changed his wages ten times yet he could not one time change that blessing of god which was alwaies vpon him And though he allotted his nephew only the spotted lambs which commonly were verie fewe to his wages yet the word proceeding so out of Gods mouth this prooued an infinite gaine vnto him Wherupon the blessed Patriarke humbleth himselfe in tru● humility and thankfulnesse to God Gen. 3● 10 and saith O Lord I am not worthie of the least of al thy mercies for with my staffe came I ouer this Iordan but now doe I returne with two troups O that we had such good soules such thankefull hearts in vs as that euery one of vs would in like sort confesse and acknowledge his owne vnworthinesse and the wonderfull worth and wealth of Gods mercie O Lord sai's he I am not worthy of the least or I am lesser then the least of all thy mercies He makes no mention of his owne paines and trauailes though they had beene very great in that long seruice but onely of the mercies of God These were the only cause that his bagge was so full Wherefore man filleth not his bagge by earning wages onely but by the mercies of God Man liueth not by bread onely but by euery word which proceedeth out of the mouth of God This teacheth vs that whether we sow or eate or drinke or cloath vs or earne wages we must do all to the glo●ie of God And all we doe to the glorie of God when we referre the glory of all we doe to God Not sacrificing to our own yarne as the Prophet speaketh or kissing our owne hand but kissing the sonne and offring vp to him only the sacrifices of praise and thanksgiuing at whose hand we receiue all good things For it is not our painfull sowing that giues vs a plentifull crop not our eating that feedeth vs not our drinking that satisfieth vs not our clothes that warme vs not our earning wages that filleth our bagge but the good word that proceedeth out of Gods mouth which blessed all these things vnto vs. Therefore as we must not begin any of these without gracesaying so must we not end any of them without thanksgiuing And thus much for the second place of Scripture which is a commentarie vpon the text Man liueth not by bread onely but by euery word which proceedeth out of the mouth of God To make good vse then of all that hath beene spoken I shall desire you to obserue foure points First that God can worke great matters with small meanes Thus saith our Lord When I brake the fiue lo●●es among fiue thousands Mat. ● ●● how many baskets full of broken meate tooke ye vp they said vnto him Twelue And when I brake seauen among fowre thousand how many baskets of the leauings of broken meate tooke ye vp and they said Seauen Certainely there is no reason in the world that seauen loaues should satisfie fowre thousand and much lesse that fiue loaues fiue thousand But Christ hauing giuen thanks and blessed the bread did that by the might of the word proceeding out of his mouth which by the naturall power and condition of the bread could neuer haue beene done Therefore also he repeateth it and questioneth with his disciples about it That by their confession and report all the Church afterwards might bele●●e that God can worke great matters with small means that Man liueth not by bread onely but by euery word which proceedeth out of the mouth of God Secondly that God can work strong matters with weake meanes What a strong violent matter is it to pull the soule of any one sinner out of the bottome of hell and out of the ●awes of destruction yet this