Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	evil_a	good_a	know_v	2,974	5	4.2147	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13694	The follovving of Christ Diuided into foure bookes. Written in Latin by the learned and deuout man, Thomas a Kempis, canon-regular of the order of S. Augustine. Whereunto also is added the golden Epistle of S. Bernard. And also certaine rules of a Christian life, made by Iohn Picus the elder, Earle of Mirandula. Translated into English by B.F.; Imitatio Christi. English.	Hoskins, Anthony, 1568-1615.; Elyot, Thomas, Sir, 1490?-1546.; Bernard, of Clairvaux, Saint, 1090 or 91-1153. Epistola de perfectione vitae. English.; Pico della Mirandola, Giovanni, 1463-1494, Regulae duodecim portim excitantes portim dirigentes hominem in pugna spirituali. English. aut; Thomas, à Kempis, 1380-1471, attributed name.; Whitford, Richard, fl. 1495-1555?	1615 (1615)	STC 23988; ESTC S111535	135,170	483

created mee to thy Image and likenesse Genes 1. graunt mee this grace which thou hast shewed to bee so great and so necessary to saluation that I may ouercome my wicked nature which draweth me to sinne and to the losse of my soule For I feele in my flesh the law of sinne contradicting the law of my minde and leading mee captiue to obey sensuality in many things neither can I resist the passions thereof vnlesse thy holy grace feruently infused into my heart doe assist me Rom. 7. 2 Thy grace O Lord and great grace is needfull that nature may be ouercome which is euer prone to euil from her youth For by Adam the first man in falling and being corrupted by sinne the penalty of this staine hath descended vpon all mankind in such sort that Nature it self which by thee was created good and without defect is now accounted for vice and for the infirmitie of a corrupted nature for that the motion thereof left vnto it selfe draweth to euill and abiect things For the little force which remaineth is like a certaine sparke lying hidden in ashes This is naturall reason it self compassed about with great darknesse still retaining power to discerne good and euill and the distance betweene true and false although it be vnable to fulfill all that it approueth and enioyeth not now the full light of truth nor the former integrity of her affections 3 Hence it is my God that according to my inward man I delight in thy law knowing thy Commandements to bee good just and holy reprouing also all euill and sin and doe know that it is to be fled Rom. 7. But in my flesh I serue the law of sin whilest I rather obey sensualitie then reason Hence it is that I haue a will to doe good but know not how to performe it For this cause I often purpose many good things but for that I want grace to helpe my infirmity for a light resistance I go backe and faint I know the way of perfection see clearely enough what I ought to do but pressed with the waight of mine owne corruption I rise not vnto it 4 O Lord how needfull is thy grace for me to beginne any good worke to go forward and to accomplish it Ioh. 13. For without it I can do nothing but in thee I can doe all things when thy grace doth comfort me O heauenly grace without which our owne merits are nothing and no gifts of nature are to bee esteemed Arts riches beautie and strength wit or eloquence are of no worth with thee O Lord without thy grace For gifts of nature are common to good and euill but the peculiar gift of the elect is grace and loue wherewith being marked they are esteemed worthy of euerlasting life This grace so much excelleth that neither the gift of prophesie nor the working of miracles nor any speculation how high soeuer is of any esteeme without it Neyther faith nor hope nor other vertues are acceptable vnto thee without charitie and grace 1. Cor. 13. 5 O most blessed grace that makest the poore in spirit rich with vertues and the rich in many blessings humble in heart come downe vnto me replenish mee in the morning with thy comfort lest my soule should faint with wearines and wither away with drines of mind I beseech the Lord that I may find grace in thy sight for thy grace sufficeth though other things that nature desireth be wanting Psal 22. If I be tempted and vexed with many tribulations I will not feare euils whilest thy grace is with me shee is my strength she giueth aduice and help she is stronger then all enemies and wiser then all the wise 6 Thy grace is the mistresse of truth the teacher of discipline the light of the heart the solace in affliction she driueth away sorrow she expelleth feare she is the nurse of deuotion the bringer foorth of teares What am I without it but a rotten peece of wood and an vnprofitable stalke only meet for the fire Let thy grace therefore Lord alwaies preuent me and follow mee and make mee euer diligent in good workes through Iesus Christ thy Son Amen CHAP. LVI That we ought to deny our selues and imitate Christ by the Crosse OVR LORD SOnne looke how much thou canst goe out of thy selfe so much mayest thou enter into me As to be void of all desire of externall things maketh inward peace so the forsaking of our selues joyneth vs internally to God I will haue thee learne the perfect leauing of thy selfe vnto my will without contradiction and complaint Follow me I am the way the truth and the life Ioh. 14. Without the way there is no going without truth there is no knowledge without life there is no liuing I am the way which thou oughtest to follow the truth which thou oughtest to trust the life for which thou oughtest to hope I am the way which cannot lead amisse the truth which cannot erre the life which cannot end I am a most strait way a supreme truth a true life a blessed life an increated life if thou remaine in mee thou shalt know the truth and truth shall deliuer thee and thou shalt apprehend euerlasting life 2 If thou wilt enter into life keep the Commandements if thou wilt know the truth beleeue me Mat. 19. If thou wilt be perfect sell al. If thou wilt be my disciple deny thy selfe Luk. 9. If thou wilt possesse a blessed life deny this present life Ioh. 12. If thou wilt be exalted in heauen humble thy selfe vpon earth Luk. 14. If thou wilt raigne with me beare the Crosse with mee For onely the seruants of the Crosse finde the way of blisse and true light SER. 3 Lord Iesus for as much as thy way is narrow strait and contemptible vnto the world grant me grace to imitate thee in suffring willingly all worldly contempt For the seruant is not greater then his Lord nor the Disciple aboue his Master Mat. 7. Let thy seruant be exercised in thy holy life for there is the health and the true sanctitie of my soule whatsoeuer I reade or heare besides doth not recreate or delight me fully Luk. 6. LORD 4 Sonne now that thou knowest and hast read these things happie shalt thou be if thou fulfill them Hee that hath my Commandements and keepeth them hee it is that loueth me and I will loue him and will manifest my selfe vnto him and wil make him sit with me in the Kingdome of my Father SER. Lord Iesus as thou hast said and promised so giue mee grace to deserue that it be fulfilled I haue receiued the Crosse I haue receiued it from thy hand and I will beare it and beare it till death as thou hast laid it vpon me Truely the life of a good religious person is the Crosse and it is a sure guide to heauen It is now begunne it is not lawfull to go backe neither is it fit to leaue that which I haue vndertaken 5 Let vs then

that delighteth to liue in subjection No man securely commandeth but he that hath learned readily to obey 3 No man securely reioyceth vnlesse he hath within him the testimony of a good conscience And yet the security of Saints was alwaies full of the feare of God Neither were they lesse carefull and humble in themselues for that they shined outwardly with grace and great vertues But the security of euill men riseth of pride and presumption and in the end deceiueth them Neuer promise to thy selfe security in this life although thou seeme to be a good religious man or deuout Hermite 4 Oftentimes those who in the judgement of men were of better esteeme haue bin in greatest danger by reason of their too much confidence Wherefore it is more profitable to many not to bee altogether free from temptations but to be often assaulted lest they should be too secure and so perhaps be lifted vp in pride lest also they should too freely giue themselues to outward comforts O how good a conscience should he keepe that would neuer seeke transitory joy Would neuer busie himselfe with the things of this world And how great peace and quietnesse should hee possesse that would cut off al vaine solicitude and only think of diuine things and such as are profitable for his soule and place all his hope in God! 5 No man is worthy of heauenly comfort vnlesse hee haue diligently exercised himselfe in holy compunction If thou desirest true contrition of heart retire thy selfe into some secret and solitary place and exclude from thy minde the tumults and vnquietnesse of the world as it is written In your chambers be yee sorry Psal 4. In thy Cell thou shalt finde that which abroad thou shalt often lose The Cell if thou continue in it waxeth sweete and if thou loue not to stay in it it becommeth irkesome If in the beginning of thy conuersion thou accustome thy selfe to remaine in it and keepe it well it will be aftervvards vnto thee a deare friend and a most pleasant comfort 6 In silence and quietnesse a deuout soule perfecteth her selfe and learneth the secrets of holy Scriptures There shee findeth flouds of teares vvith vvhich shee may euery night wash and clense her selfe and be made so much the more familiar with her Creator by how much the further off she liueth from all worldly disquiet Psal 6. Who so therefore withdraweth himselfe from his acquaintance friends God with his holy Angels will draw neare vnto him It were better for a man to lye hidden and haue care of himselfe then being carelesse of his soule to worke miracles in the world It is commendable for a religious person to goe abroad seldome to fly to bee seene to be vnvvilling to see men 7 Why wilt thou see that which is not lawfull for thee to haue The world passeth away and all his delights The desires of our sensuality draw vs to vvalke abroad but vvhen the houre is past what bringest thou home but a burdened conscience and distracted thoughts A joyfull going abroad bringeth often a sorrowfull comming home and a merry euening maketh a sad morning Prou. 14. So all carnall joy entereth gently but in the end it causeth remorse and destruction What is elsewhere to be seene which thou canst not see here Eccl. 1. Here thou seest heauen and earth al the elements of which all other things are made 8 What is there any where to be seene that can long continue vnder the Sunne thou thinkest perhaps to satiate thy selfe and haue thy fill but thou shalt neuer attaine it If it were possible for thee to see all things created present before thine eyes what were it all but a vaine and vnprofitable sight Eccl. 3. Lift vp thine eyes to God in heauen and aske pardon of thy sins and negligences Psa 122. Leaue vaine things to the vaine Attend thou to that which God cōmandeth Shut thy dore vpon thee cal vpon Iesus thy beloued Mat. 6. Be thou with him in thy Cell for thou shalt not finde so great peace in any other place If thou hadst stayed within and not giuen eare to idle newes thou haddest kept thy selfe better in good peace But now that thou delightest sometimes to heare nouelties it is fit thou sufferest for it some trouble and disquiet of minde CHAP. XXI Of Compunction of heart IF thou wilt profit any thing keepe thy selfe alwayes in the feare of God and yeeld not too much scope to liberty Prou. 19. Containe all thy senses vnder the rule of discipline and giue not thy selfe to foolish mirth Giue thy selfe to compunction of heart and thou shalt finde deuotion Compunction discouereth much good which with too much liberty is quickly lost It is meruaile that a man can euer perfectly reioice in this life if he consider his banishment and weigh the many perills wherwith his soule is inuironed The leuity of our minds the little care we haue of our faults makes vs not to feele the sorrowes of our soule 2 But oftentimes we vainly laugh when wee haue just cause to weepe There is neither true libertie nor good mirth but that which is in the feare of God accompanied with a good conscience Happy is he that can auoid all cause of distraction and draw himselfe to the vnion of holy compunction Happy is he that can abandon all that may defile or burden his conscience Fight manfully one custome ouercomes another If thou canst forbeare to intermeddle with that which belongs to others they will not hinder thee in that which thou hast to doe 3 Busie not thy selfe in matters which appertaine to others neither doe thou meddle at all with the affaires of thy betters Looke first of al to thy selfe and haue a more especial care to admonish thy self then whōsoeuer thou louest best If thou hast not the fauour of men be not therefore grieued Gal. 1. but let this seeme vnto thee a most just cause of griefe that thou lookest not to thy self with that care which beseemeth the seruant of God and a deuout religious person It is oftentimes better and more secure that a man hath not many consolations in this life especially such as are agreeable to the inclination of our corrupt nature But that we haue none at all or doe seldome taste diuine comforts the fault is ours that doe not seeke for compunction of heart nor do wholly forsake the vaine comforts of this world 4 Acknowledge thy selfe vnworthy of diuine comforts that thou hast deserued great tribulatiō Whē a man hath perfect contrition then is the whole world grieuous and lothsome vnto him Iudg. 2. 20. A good man findeth alwaies sufficient cause of teares and sorrow for whether he consider himself or weigh the estate of his neighbour hee knoweth that none liueth here without tribulatiō 2. King 13. And how much the more throughly he considereth himselfe so much the more is his sorrow Our sinnes and vices in which wee are so