Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	good_a	reason_n	1,534	5	4.5930	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22871	An introduction to the looue of God. Accompted among the workes of S. Augustine, and translated into English, by the right reuerend father in God, Edmund, Bishop of Norvvitch, that nowe is, and by him dedicated to the Queenes most excellent Maiestie, to the glorie of God, and comfort of his chosen. And newlie turned into Englishe meter by Robert Fletcher. 1581.	Simard, Marie Ange, attributed name.; Freake, Edmund, ca. 1516-1591.; Fletcher, Robert, fl. 1586.	1581 (1581)	STC 936; ESTC S114474	35,980	111

for to looue them more But as our selues that is to wishe as to our selues is sayd before Especiallie the ioy and blisse that euerlasting dooth remaine That we with them and they with vs may at the length the same obtaine Them to assist and helpe likewise with bodilie and ghostlie foode As reason and habillitie requireth so to doo them good And as the Gospell dooth you giue to vnderstand euen so to doo To other men as you would wishe that other should doo to you For so sayth Iohn let vs not loue neyther in tongue nor yet in worde But euen in truth and veritie that loue is liked of the Lorde But now where are those neighbors whom we ought to loue forsooth euen all Both Christian Heathen Iewes friends and those which Enimies we call ¶ Why and how God is to be loued Cap. 2. SInce our soules health consisteth in the loue of God let vs prouide To way the cause with diligence when why and how our life is tride But to exite and to increase the loue of God in vs for aye To nourishe it not greater force then on his prouidence to stay Remembering his benefites which he doth heape vpon vs still That in the view thereof our soules doe faint as though our liues would spill For in this case we cannot be so able as we would desire To yielde him thankes for all his gifts as loue and seruice doth require Yet must we doe what may be done what resteth in the power of man So many thankes to render him as we by nature render can And see wherefore for benefites which we by merites might not haue He hath bestowed aboundantly that by decerte we could not craue Intirely he of vs therefore is to be loued with true intent But how and in what sort forsooth euen keepe his straight commaundement Giue eare therefore O man to that which greatest is of others cheefe In memory imprint the same Day night and houre it yieldes releefe And this commaundement it is Loue God the Lord with all thy hart With all thy soule with all thy might With all thy minde as his deserte With all thy memory and thoughts With all thy skill and knowledge eke Yield vnto him obedience due with humble hart and minde most meeke Yet peraduenture thou wilt thinke alas his loue to me is light Therefore I will not be afrayde to aunswere him with loue more slight Searche all thy thoughts haue in minde what he ere this hath doone for thée And what héereafter promist is to be bestowed in like degrée Then shalt thou finde how much thou art vnto him bound beyond thy might Yea and beyond all measure eke if thou regarde his grace aright But to the end the looue of God may quickned and augmented be Waighe and consider well the cause and looue him more aboundantlie Whom why and to what end mankinde was first created and what things God made for th'vse and ease of man these vnto him thy sences brings Whether they heauenly were or not visible or terrestriall Inuisible or in what sorte till his mercy did them call Our fyrst creator Lord and God one God and eke one Lord alone Whose goodnes of such greatnes is that he dooth blesse vs euery one Of which his blessings he dooth bid we on our partners some bestowe It cannot be diminished but dooth increase and ouerflow That goodnes therefore which him selfe is he to others would extend Onely of his frée goodnesse for necessitie may not contend Because vnto thy goodnesse chéefe it appertaines and els to none Our mighty and eternall God he profitable is alone Man of himselfe vnable is partaker of his blisse to be But by the vnderstanding of his mercy perfect made is he The more that he dooth vnderstand the more in grace he dooth abound The lesse that he dooth vnderstand for that he is more guilty found God made a reasonable man that he the chéefe might vnderstand Of goodnesse which th'immortall God had framed with his mighty hand By vnderstanding he might looue and loouing might the same possesse And so possessing it might haue vnto his profit nothing lesse The creature he distinguished that parte moste purely might remaine Vnto himselfe and not be ioynde with humaine shape the same to staine The Aungell is that perfite part without a body passing pure The other is the soule of man that with the body doth indure The reasonable creature is deuided thus as here you see Into the thing which it hath not And whith it hath for both these be That which no body hath is calde an Angell as the word we scan That which a body doth possesse we know doth represent a man He doth consist of flesh and blood his mightie maker to extoll Who by his power did him compact in shape with reasonable soule The cheefest cause Gods goodnesse is by which both men and aungels were With reason and with grace indewed Herein his goodnesse doth appeare So in as much as God is good so are we by his power diuine For goodnesse his he giues to them that from his grace doe not decline And to this end created were these reasonable creatures then to praise their God and him to serue as best becommeth christyan men And by the same we do possesse all profite to the creature For God himselfe fulfilled is with soueraigne bountie perfite pure He neither is deminished nor neede encrease hee is all one A Creator the profite is the creature his owne alone Therfore to them that will demaunde why to what end were creatures made A profytable reason straight is here set downe them to perswade The goodnes of the Creator for profyt of the creature So that he loue the Lord his God and in his seruice stil indure Finis 2. Cap. ¶ The cause of the creation of Aungels men and all other Creatures 3. cap. BOth men and angels are therfore said to be made for God aboue But not because he needeth them but for because hee doth them loue He needeth not the seruice haue of Angels or the sonnes of men He hath no want of worldlie goodes but that they both might vse him whom The seruaunt profite dooth receyue not he to whome the seruice due Is done him hath no néede thereof all textes in Scripture prooue it true As for him selfe the Lord made man the world for man he made also That it might serue at all assayes the vse of man in wealth to flow Where béeing placed in such state and high degrée as wishe hee could Bothe that he might be seruant there and serue his God as reason would That all the goodnesse might redound vnto him selfe of that he sought The seruice of the Lord his God which he to passe in him hath brought That man might holpen be thereby to serue the Lord in godlie trade Bothe in the thing for him ordaind as for the thing that man was made All thinges are ours th'Apostle

lawde Thou art his workemanship and yet the price of thy redemption too Because that price most precious was it was his mercy so to doo Man béeing prisoner thrall to wretche beset about with filthy sinne His fréendly fauour thought it fit he should be raunsomed by him O happy faulte of mine therefore for purging of the which my Lorde Was drawne by looue it to redéeme according to his holy woord I neuer fully should haue knowne his looue and fauour vnto me But that the perrill of my state my present true proportions be How fortunate was then my fall that by the same more happily I was restorde and raisde againe redéemde from endles miserie Then is no looue so great as this no zeale so pure no charitie Nor no affection like to that an innocent for me should die He fréendly was but found no cause of looue and fauor which he bare Euen vnto me deceiuing none therefore O Lord my minde prepare And tell me what remainde in me which thou estéemde so gratiousty Why thou so déerely did me looue that for my sake desirde to die What haste thou found in me O Lord in nature or in qualitie The which so willing might thée make to suffer this great crueltie FINIS 6. Chap. ¶ Of the benefit of God in calling vs to faithe 7. cap. ANd thou my soule to th'end thou maist beholde this looue and ioy therein Consider what comparisons betwéene this looue and thée hath bin How much thy betters be forlorne refusde and cast away likewise That neuer to like grace with thée nor to like fauour could arise Thou knowst that since the world began whole generations passed be Without the knowledge of theyr God and price of theyr redemption frée The which are fallen into the lappes of déepe destruction endles dayes Vnlesse it please our Sauiour swéete of mercie his them thence to raise Héereby it dooth appeare to thée thou wast preferd before them all Fy thy redéemer which by grace so franck and fréely did thée call No cause at all remaindt in thée thereby to claime more then the rest The meere looue of thy Sauiour déere his mercy more to thee exprest Thy Spowse thy Loouer and thy Lord thy God and thy redeemer eke Hath chosen and forchosen thee before all worlds in mercy meeke For his great looue thus borne to thée thy God and Sauiour he became That thy memoriall might remaine he calde thée by his proper name He would thou should partaker be bothe of his name and truthe also Because thou art annointed with the oyle of gladnes which dooth flowe Euen from himselfe that with himselfe he beeing Christ the corner stone Thou maist in him a Christian so be called by his name alone But were thou stronger then the rest in noble ritche or wise degrée Thereby receiuing speciall grace aboue them all to make thée frée How many wise how many strong how many noble ritch also Reiected were yet chosen thou when they forsaken thence did go They perished thou prospered and highly doost in fauour stand Great hath his bounty béene to thée which thou receiued at his hand When thou wast foule he made thée faire when thou with sinne deformed was Yea lothesome ragged rent and torne this mighty woorke he brought to passe His grace he gaue to be thy guide his looue for to inritch thée more A resolution absolute of mercy his take this therefore Moste resolute in this respect perswade thy selfe euen so to be Except thou with indeuor doo as héerein is discribed thée That is thy former decencie thy comlines and cleanenesse all To comprehend and to retaine which thou enioyde before thy fall Els méete thou neuer shalt be thought to enter that Bride Chamber where Thy Spowse in heauenly manner sits thou shalt not in that place appeare Trim vp and deck thy selfe my soule prepare make ready now in time Let present leasure giue thee leaue for to redresse thy former crime Sleeke vp thy forhead from thy face and fashion fine thy trim attire Fret of thy freckles rub thy Warts wash of thy spots of foule desyre Smoothe all thy wrinckles handsome bee thy rude behauiour now amend With all thy might indeuor thou cleane to continue to the end In order all things sée thou set that thou maiste be accepted now Of this moste louing spowse and mate as héeretofore is tolde thée how Prepare thy selfe I say with spéede as best becomes the Bride of him That is immortall euen thy God with whom thou shalt remain most trim And as beséemeth such a Spowse that thée he may his Spowses call Thy Sauiour and redéemer euen thy mighty King celestiall FINIS 7. Cap. ¶ Of the gift of vertues The 8. Cap. KNow this also my soule that thou hast where withall thy selfe to dect As golden Bracelets for thine armes and Chaines to put about thy neck Which of thy selfe thou couldst not haue but that thy God dooth giue them thée For to bestowe at pleasure thine if thankfull for the same thou be For thou of him receiued hast thy vesture and thy garments all All thy good woorkes thy frutes of almes thy fasting and what dooth be fall To thée thy prayers powred foorth to him with faith he héeres the saine All other vertues be his gifts and by his grace in thée doo frame He garnisheth in goodly wise with gorgious and with trim attyre As if a robe bothe fresh and faire of sundry coloures thou desire Least thou should fayle in any poynt of health and of refection good He bountifully hath bestowde on thée thy health and dayly foode And whatsoeuer may repayre thy comlinesse and beauty bothe What els thy credit may conunend that thou should lack it he is lothe Thinke on the same I pray thee then with diligence aduised be That nothing héereof was thine owne till he in grace had giuen it thee That which before thou hadst receiude of him it stoode thée in no cost Of much which was on thée bestowde the same by negligence thou lost That which lost is thée restorde againe whereby thou maist be sure Not destitute thou shalt be left he still thy profit will procure In such sort as thou shalt perceiue and know how that intirely he Dooth looue thée like a Parramour most loth my soule for to loose thée And for this cause he dooth attend and paciently the time dooth stay Long sufferaunce and liberty he lets thee haue him to obay According to his mercy great so often as thou art to blame So often he thy faults remits as thou art sory for the same Wherefore record and call to minde how many may be found which haue Receiued like rewarde with thée as heere recited which he gaue Nor yet with the like fauour might finde for to be renewd againe When they defiled had themselues with foule abuse theyr state did staine Iuste cause thou haste considering then thy selfe belooued more then all For that the things which thou hast lost