Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	air_n	earth_n	part_n	7,610	5	5.1031	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

A MOST EXCELLENT AND HEAVENLY SERMON Vpon the 23. Chapter of the Gospell by Saint Luke THE TEXT LVKE 23. 28. Weepe not for me but weepe for your selues AT LONDON Printed for Andrew Wise. 1595. LVKE 23. 28. VVeepe not for me but weepe for your selues RIght Honourable right Worshipfull and welbeloued 4. sorts of people were about Christ when Christ was about his passion The first were executioners which tormented him the second sort were Iewes which mockt him the third were lookers on who markt him the fourth were welwillers who lamented him Now although it is like that amongst these his welwillers diuers godly mē wept for him as Ioseph of Arimathea Gamaliel Nicodemus and such like yet it is certaine that more women wept then men More women wept then men partly by the permission of men who thought that the womens weeping came rather from weakenes in themselues then for loue towardes Christ and partly by the prouidence of God who suffered more women to weepe then men that the women who bewailed Christ his death might condemne the crueltie of the mē that procured it Now the women wept also more then the men either of a naturall affection or els of a voluntarie disposition naturally subiect to many either affectionate passions or passionate affections But touching these women that which otherwise was naturall in them was here voluntarie for the sinne of a woman was the ruin of a man Therefore these women willingly wept the more that though a womā did most in the second death of the first Adam so she may do least in the first death of the second Adam For it was Eue a woman who betrayed the first Adam with an apple and caused him to sinne but it was Iudas a man who betraied the second Adam with a kisse and caused him to dye Wherefore principally indeede Christ speaketh to the womē because both more women wept then men the women also wept more then the men more women more weeping yet indifferently he speaketh to all his deare friends VVeepe not for me but weepe for your selues At the first the woman began in disobedience and tempted Adam to eate of the forbidden fruite yet since women as Mary Magdalene and Mary the Virgin and the women here with diuers others haue farre exceeded men in all obedience vnto them rather then vnto men he turneth his speech and yet saith generally VVeepe not for me but weepe for your selues In which sentence wee may obserue as many parts as there bee words eight words eight parts The first is VVeepe not that is weepe not too much The second but weepe that is weep not too little The third weepe not but weepe both together Fourthly for me not too much for my death Fiftly for your selues that is not too little for your owne liues Sixtly for me for your selues both together Seuenthly Weepe not for me Eightly Weepe not for me but weepe for your selues God graunt that our harts may be so affected with the consideration of these excellent matters as they may bee most to the encrease of our comfort in him and his glorie in vs. 1. VVeepe not c. When Iairus ruler of the Sinagogue wept bitterly for the death of his daughter Luk. 8. 52. Christ sayd vnto him VVeepe not When Rachel wept and would not be comforted for the losse of her sonne Beniamin seeing so few of her children left Iere. 31. 16. the Lord sayd vnto her Weepe not When a poore widow wept for the death of her only sonne Luk. 7. 3. Christ sayd vnto her VVeepe not And so Christ here seeing many Iairus many Rachels many widowes weeping for the son of God sayd vnto them VVeepe not Forbidding therby immoderate weeping which is condemned in nature in reason and in religion In nature the earth when it reioyceth in haruest then it is couered with corne but when it hath to too sorowfull a countenance forelorne in the winter then it is fruitles and barren The water when it is quiet and calme bringeth in all manner of Marchandize but when the sea stormes and rores too much then the very shippes doe howle and crye The ayre looking brightly and cheerefully refresheth al things but weeping too much that is rayning too much as in Noahs his floud it drowneth the whole world The fire being sprinkled with a little water burneth more cleerely but if wee cast too much water into the fire it will neither giue heate nor light The eye it selfe hath twise as many drie skinnes like sluces to stop vp the course of teares as it hath moyst humours like channels to let them flow forth If all the bodie were an eye and there were not eares in it where were then the hearing If all the eye were a moyst humour and there were no drie skins in it where were then the seeing Seeing then too much weeping is in the earth barrennes in the water shipwracke in the ayre an inundation and too much water putteth out the fire and in the eye blindnes certainly if the earth could speake and the water speake and the ayre speake and the fire speake and the eye speake they would all sing a song of fiue parts and say together We must not weep too much Mulsi nimium ingratum est which is thus translated in Prouer. 20 27. It is not good to eate too much honey and if it bee not good to eate too much honey it is naught to eate too much wormewood One sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teares are like precious stones and as the Egyptian pearles which wee commonly call vnions which grow but one by one not one vpon another so teares must bee like these vnions shed easily one by one not one vpon another Seneca sayth that that which wee must doe daylie we must doe it moderatly so that if wee cannot quite stop the issue of our teares as she in the Gospell could not of her bloud yet wee must weepe so to day as we may weepe to morowe and keepe teares alwaies in store for some other occasion For we knowe that Heraclitus when hee had wept and sowsed himselfe in sorrow al his life time at length dyed of a dropsie and so as I may say drowned himselfe in his owne teares and Niobe by ouermuch weeping was turned into a stone euen as Lots wife by looking backe vnto Sodom was turned into a piller of salt It was one of Pythagoras his poesies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to eate the heart but too much heauines eateth the heart of man which is thus expounded Prouer. 25. 20. As a moth fretteth a garment and the worme eateth the wood so heauines hurteth mans heart Now if we must not eate vp the heart of any other thing with our teeth much lesse must we eate vp our owne heart with our teares Therefore euen blind reason such as the heathē haue had doth yet cleerely see this that wee must not weepe too much But religion goeth

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