Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	child_n	father_n	son_n	2,571	5	5.5290	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16360	A deuoute epystle of treaty for them that ben tymorouse and fearefull in conscience whiche treatyse yf yt be well red ouer [and] folowyd wyll brynge the reders out of all scrupulosite of conscience and seruyle feare, [and] brynge them to the holy feare and loue of almyghty God. Compyled by a brother of Syon (called wyllyam Bonde a Bacheler of Diuinitie) on whose soule Jesu haue mercy... .; Directory of conscience	Bonde, William, fl. 1526-27.	1534 (1534)	STC 3276; ESTC S110744	30,541	54

¶ A deuoute Epystle or Treatyse for them that ben tymorouse and fearefull in Conscience whyche Treatyse yf yt be well red ouer folowyd wyll brynge the Reders out of all Scrupulosyte of Conscience and seruyle feare brynge them to the holy feare and Loue of almyghty God Cōpyled by a brother of Syon Called wyllyam Bonde a Bacheler of Diuynite on whose soule Iesu haue mercy And sent to a deuote Relygiouse woman of Denney At the Instance of one of her spūall frendes And by that same frēde ouerseen deuyded in to .xx. Chapitres to the more comforte of the Reders And yt may be called the Cōsolatori of Timorouse and fearefull Consciencys ¶ A Preamble or Introduccion in to this Treatyse of what thyng he entendyth to speake of The fyrste Chapitre DEuoute Spouse of Iesu cryste Oure lorde ever preserue you in his marcy and encrease hys grace in your soule so to procede from verteu to verteu in this oure paynfull pylgrymage that lyke as now ye be spowsyd to the son of god by grace so fynally ye may attayne to be parfytly maryed to our sayd lorde in glory euerlastynge Amen ¶ youre charite mouyth me to wryte vnto you thoughe vnaquayntid bycause ye haue sent to vs many diuers tokens vndeseruyd on oure parte I require you for the loue of our lorde that ye do no more so All our laboure dylygence shulde be to haue tokens sente to vs from heuen what thyng or plesure in this world may cōtent saciate the soules of them that haue despysyd vtterly forsaken all this world with his pōpes and pleasures for the loue of Iesu cryst Trewly no thynge For these worldly pleasures may be rather a let gret hynderance to the holy loueyng soule yf yt kepe not the selfe loose fre from all suche vanyties Do delicate precious is the loue of god that those parsons whiche intende to haue yt must not only despise all worldly pleasures but also theyr owne wyl appetytes And no maruel for this loue of god ys more pleasure tresure to man then all the ryches of the worlde This notwithstandyg I suppose that suche temporall tokens haue ben suffred vsyd sent receyued of holy parsons ▪ not for any pleasure that shulde be taken therof but as sygnes and tokens of parfyt loue charite wherin they be vnyed knyte in oure lorde god that sendyth or receyueth suche tokens Now good sister I wot not what I may write vnto you for gostly exhortacion spūall cōforte bycause that byfore this tyme I haue nether writen vnto you ne yet moche otherwayes haue ben acquaintid with you But your spūal frende hathe so instantly mouyd me therevnto that I can not cōueniently denye his godly deuoute request Besechyng oure moste mercyful lorde that yt may be to his honoure and youre spirituall comforte ANd for as moche as the holy prophet Dauid sayeth Iniciū sapiencie timor dūi Psalmo C● The holy feare of god is the begynynge of all gostly wysdom and spūall buyldyng And the apostell Paule sayeth Charitas est vinculum ꝑfeccionis et finis precepti Coloss iii. ● Charite or the holy loue of god is the ende knotte of all parfeccion Therfore to cōbyne the begynyng of goostly wysdom to the ende of parfeccion I purpose sūwhat to declare of these tow accordyng to the sentence of holy scripture and after the mynde of holy doctours sayntes declarynge the same for the spūall cōsolacion gostly cōforte of suche deuoute sowles as be sūwhat tymerous ferefull in conscience ¶ what ys the holy feare of God The secōde Chapitre THys holy feare of god ys a spūall reuerence whiche the sowle of man hathe to hys maker as the naturall chylde to his father The chylde wyl not displese hys father be cause he so louyth hym naturally that he had leuer suffre gre●e payn or than he wolde be out of the fauoure of hys father or to be seperate from his presence Thys ys a kynde naturall reuerence and a chyldly feare And suche is the feare that we oughte to haue to God Oure feare to god oughte to be a kynde loueynge reuerence so that we had leuer suffre all paynes then to be seperate from his grace ●cda secūd ●uestio ix Thys as saynt Thomas sayeth is the moste parfyt feare that man may haue in thys worlde Thys feare although euery crystyan man woman shulde haue yet more specially those that ben the spouses of cryste oughte to haue the holy reuerence and reuerente feare of god Thys reuerente feare ys the locke of all parfeccion It kepyth preseruyth man euer in the loue of God and wyll not let hym returne ageyne to syn It euer comyth wyth charite that is the holy loue of god and departyth with the same It euer lenyth and cestyth vpon charyte and encreasyth with yt And neuer may be seperate from grace None may haue thys but those that ben in the grace and fauoure of god And none may haue this excellently but the spouses of cryste Iesu suche that hathe forsaken the worlde for his loue ¶ what is the seruyle feare what yuells comyth to vs there by The .iii. Chapitre ANother feare there ys that ys assymylyd comparyd to a bondman or a hyryd saruante whiche dothe feare and drede hys master for hys cruelte and Iustice euer kepynge and fulfyllynge hys cōmandementes for drede of punysshemente or leste he wyll take hys wages from hym Thys feare contentyth not god but rather yf yt be vndyscretly vsyd moche dyspleasyth hys grace and specially in those of whome god lokyth to haue an hyer reuerence that ys the holy loueyng feare that I spake of before These ben or shulde be all relygyous parsons They oughte to rendre to god an holy loueyng reuerence and not to feare god in hys Iustice only wyth a mystruste of hys mercy supposynge for euery tryfull dampnacion in they re erroniouse conscience Thys ys the seruyle feare thys contentyth not god but yf yt be vsyd vndiscretly it sore displeasyth hym for yt takyth his honoure hys dew reuerence from hym as moche as man may Thys feare the greate synners of the worlde hathe some tyme. They feare dampnacyon they re conscience puttyth them in remembrance of theyr syn although for lacke of grace they haue no remorse of the same But in religiouse parsons cōmenly yt ys more trouble then other syn or daunger for yt drawyth them to a scrupulosyte feare of spyryt that yt makyth them thynke that all that they do is noughte and yet they be in grace and lyue full holely but not so holely as they shulde do yf they labouryd to put that seruyle feare away for yf they wolde they shulde profyt moche go foorth in holy lyfe where as now in thys feare they other stande styll or go backwarde For thys seruyle feare so pressyth downe the holy

this noble doctour that resystyth wrestelyth with tēptacion ouercomyth it not 〈…〉 but he ouercomyth temptacion that dispisyth yt caryth not for yt but rather offeryth hym selfe to yt all other wylfully gladly for the loue of god for the purgacion of his owne synnes And suche a ꝑson in wrestlyng resystyng or ouercomyng tēptacion dothe moche meryt 〈…〉 For as master Duns sayth Meryt stondyth not in swetnes faruour of grace but in the enforce laboure of the comaūdemēt of god accordyng to the īclynacion of grace charite For som tyme the soule that hathe more grace hathe lesse swetnes faruoure than he that hathe lesse grace 〈…〉 Gerson sayeth also that better yt is somtyme more meryt to haue a wyll clerely by fayth to beleue and to haue a wyll strongly to hope in god and to haue a wyll with enforse and laboure of harte faruently for to loue god more meryt may be than wythout difficulty somtyme to haue the vse of these forsayd vertues as we wolde and after our owne wyll And this is not only the sayng of Gerson but yt ys also the comendetermynacion of doctours Therfore neuer drede ne care what the enemy speake in youre soule for as saynt Thomas sayeth ●rima secde 〈◊〉 lxxx know ye for a certaynte that he can nother create thought nor directly cause any thought in youre mynde but as we gaue example a fore of the vessell with muddy watter he may be occasion of dyuerse thoughtes in oure mynde he may touche the disshe that is to say he may moue touche the instrumentes of the sensys and by the occasion therof troble the fantasy and inclyne yt to ymagyn many and diuerse thynges by the reson wherof the reson of man for nye amyte and affinite that yt hathe with the fantasy considerith the same and so yt ys to be vnderstondyd that we sayd before how the enemy dyd clatter and speake in the fantasy soule of man and none otherwyse after this notable clarke saynt Thomas On thys maner he w●ll speke amonge in the tyme of the saruice of god and enclyne vs by hys suggestion to consydre thynges matters harde spoken seen thought or wrought in all the processe of our lyfe though byfore they were not in our mynde and also moue vs to discusse our lyfe past and oure confessions say they be not suffyciently made by cause he wolde let oure mynde from our dewry somtyme he woll ꝑswade and entyse vs to vayneglory after resystyng of tēptacion or other holy meditacion and prayer and saye Ah syr ye be a holy man and stronge in god ye haue ouercome me ye maye be glad and reioyse in harte that I can fasten no tēptacion on you But for al suche cautels false deceytes of the enemy kepe you euer in mekenes Do youre dewty as youre helthe woll suffre to the vttermoste and care not for them for they can not hurte And all be yt that he saye ye haue no merittes ye be a syner offer to you mocions of infidelyte of despayre reson not wyth hym in any wyse reuyue and com to hym selfe Antony consyderyng where he was seyng the cōpany that was presente aboute hym espyed his disciple pryuely made hym a sygne to com to hym said Cary me ageyne wher I was before And so done he cryed prouoked the dyuels to com ageyn sayng Com ageyn ye theuys I am the saruant of Iesu criste do what ye can I defye you The dyuels not beryng this grete cōfusyon and dispyte thoughte how they myght reuenge themselfe gatheryng a great multitude to gether transformyd them in to the similytudes lyknes of dyuers bestys so apperyd to hym ageyn whome when he sawe Anon he was lyghtnid with the lyghte of the holy goste sayd to them I se now ye fere my lorde Iesu cryste for one of these bestes in whose symylitude ye haue transformyd your selfe were able to deuoure me yf yt were the wyll of my lorde Ihū crist but now all the worlde may know that ye may nothyng do of your selfe but as ye be lycensyd and ꝑmyttyd of my lorde Iesu crist In wose name I defye you all so they confoūdyd euanysshed a way And then our lorde Iesu apperyd To whome Antony sayd O lorde where hast thou byn so long And he answeryd sayd Certeynly Antony I was euer with the. But I semyd to wythdrawe my selfe for the I myght ꝓue how strongly thou woldest fyght for my loue And now for that I se thou hast acquit thy selfe wele played the man I shall make thy name to be knowen thorow out all the worlde wherfore let neuer man thynke that he ys forsaken of god Capi. liiii B but as the prophete I sai sayeth yt ys but as a lytell poynt or prycke an instant or moment of tyme. in the which god prouyth man semyth to torne the most fauorable and swete coūtenance of his most blessyd vysage from man to semble as he had indignacion were sore displesid with man And all is be cause in a lytle poynt he wol ꝓue hym that euer more he may haue marcy on hym And thus to be lefte of almighty god no faythfull saruant of god shulde disdayne syth on the same maner the son of god in our nature hangyng on the crosse dyd call try to his eternal father sayng My lorde god Mat. xxvi why haste thou thus forsaken me Remedies ageynst desperaciō The .xix. Cha. WHere also the desperant ꝑson sayeth he can see nothyng but his dampnacion and so to fall to despayre O swete soule beware what thou say est vsurpe not the power of god Take not on the to discusse the vnscrutable iudgementes of god I wol graūte to the that in tyme and place it is good a man to remēbre dampnacion in his meditacion to recoūt with him selfe as he were byfore the iudgement of god remēbryng his synnes the iustice of god the paynes of hell dew for syn suche other But in this beware dyffyne nothynge nother for thy selfe ne yet for eny other For yf thou despayre or decre thyn owne dāpnacion thou vsurpyst to dyffyne the moste secrete sentence of god whiche aūgell in heuen doth not know but only yt is resaruyd to god Also thou doest moch iniury to god in mystrustynge his marcy thou makest hys marcy no more in thy corrupte fantasy or mynde then is the marcy of man or aūgel wher the marcy of god ys infynite hathe no ende what spekist thou man of synnes 〈…〉 As this noble clarke Gersō sayeth yf thou hadest shed all the cristian mēnes blode that hathe byn shed from the incarnacion of our lorde to this howre haueyng repentaūce with a wyl to be cōfessyd and contryte for one supplycacion for marcy thou mayst be sauyd and opteyne forgyfnes of god why thynkest thou that our most