Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ghost_n	holy_a	son_n	5,168	5	5.9174	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23406	The audi filia, or a rich cabinet full of spirituall ievvells. Composed by the Reuerend Father, Doctour Auila, translated out of Spanish into English; Audi filia. English	John, of Avila, Saint, 1499?-1569.; Matthew, Tobie, Sir, 1577-1655.	1620 (1620)	STC 983; ESTC S100239	370,876	626

it for it walkes in darknes and it is obscured beyond (b) Thren 4. the black of coales according to that lamentation of Hieremy Least of all hath it the fourth condition since there is nothing so miserably little as to be a sinner who is nothing and lesse then nothing So that all the conditions of beauty being wanting to such a soule it will not faile to be deformed And because all those soules which are infused into the bodyes that descend of Adam be (c) Christ our Lord our B. Lady are excepted and therefore he vseth the word ordinary to oppose it to that other way which is extraordinary ordinarily sinners it will follow that they are all deformed CHAP. CVII How the deformity of sinne is so wicked a thing as that no force or law of Nature or of Scripture were sufficient to abolish it but only Iesus Christ in vertue of whome sinne was euer taken away and grace was giuen THIS deformity of sin is so hardly or indeed so impossibly to be taken away by the force of any creature that all of them togeather are not able to beautifye any one deformed soule Our Lord declareth this by the Prophet (a) Hier. 2. Hieremy saying If thou shalt be washed with salpetre and with abundance of sope yet art thou defiled in my presence The meaning whereof is That for the taking away of sinne neither the salpetre or the reprehensions of the Prophets nor the rigorous punishmentes of the old law nor yet the faire speaches and promises which God did make at that time were sufficient Men were defiled then in the middest both of their punishmentes and of their comfortes of threatninges and of promises For no man was iustified in the sight of God as S. Paul (b) Gal. 3. sayth by the works of the old law and therfore the soule could not haue such beauty in it as to make it desirable by Almighty God because there was a want of iustification which is the cause of beauty in a soule Now if in that law and in those sacrifices which were giuen by God himselfe beauty could be imparted to the soule it is euident that it must lesse haue bin in the law of Nature for as much as that had not so great remedyes against sinne and in particuler it had no written law But (c) No soule was euer purged for sinne but by the precious bloud of our Lord Jesus the beauty which then inhabited the soules of men as well vnder the law of Nature as that other which was written was obtained by the shedding of the bloud of that pretious lambe Iesus Christ our Lord who as S. Iohn (d) Apoc. 13. doth teach vs was slaine from the beginning of the world For although he dyed vpon the crosse in the latter dayes thereof for so the Apostles doe call the time of the comming of Christ yet is he sayd to haue beene slaine from the beginning of the world because euen from that tyme did (e) How the bloud of our Lord thē did worke before it was shed his death beginne to obtaine pardon and grace for them who grew to haue it So taking that vp as a man would say vpon trust which he would after pay vpon the crosse For God ordeined that as there was one Father who was the head and fountaine of sinne and death to all such as were to descend from him in an ordinary course so in like māner there should be one by whome all such as desired might be free both from that mischiefe wherin the other had placed them and from those others also which they should bring vpon themselues So saith Saint (f) Rom 5. Paul That as by the inobedience of one many were made sinners so by the obedience of one many should be made iust And (g) Let the Protestant note this truth without passion as the obedience which Iesus Christ performed to his Father euen to the death yea and the death of the Crosse doth not only make men iust by a kind of resemblance but by giuing of true iustice so the hurt that Adam did vs was not by giuing vs an example only of sinne but by making vs through his sinne true sinners And so that which (i) Act. 4. S. Peter sayd That there is no other name vnder heauen then that of Iesus Christ wherein we may thinke of being saued is not only to be vnderstood from the time that God became incarnate but from the beginning of the world as hath beene sayd Since they who at any time haue beene in grace with God were so by the merits of this our Lord by (k) Fayth pennāce are the meanes of applying the merits of Christ our Lord to a soule meanes of fayth pennance And although by the circumcision of Children Grace were giuen whereby they became iust and their originall sinne was pardoned yet was it not the circumcision alone which gaue the grace for that precious gift was reserued for the Sacramentes of the new law but (l) What that was which gaue grace in the old law it was A protestation of Faith in the Messias who was afterwards to come which protestation was to be made vnto him then And when after being growne in yeares they came to loose their grace by any mortall sinne they offered vp some such beast as God commaunded the bloud whereof was to be shed in the Temple Not to the end that it might iustify for that it had no power to do but that the sinner might protest the Faith which he had in that Lord who was to come And by this saith and by that inward sorrow for his sinns which God inspired he was made partaker of that pretious bloud of Christ which for the pardon of sinnes was to be shed Not (m) The same bloud of our Lord was the remedy also of sinne vnder the law of Nature only was there a remedy in the written law against sinne by faith and internall pennance as we haue said but also in the law of nature although it were not then required that their faith in our Lord should be so explicite But so also were there such exteriour protestations of their Faith as our Lord who would haue all men saued did inspire To the end that although the nations were diuers and their (n) In seuerall places seuerall externall rites may be vsed by the members of the same Church so that the Church allow the same as we see it is in Milan and many other places but the doctrine must be euery where alike externall rites were different yet the Sauiour and Mediatour betweene God and man as (o) 1. Tim. 2. S. Paul affirmeth might be but one CHAP. CVIII That Christ our Lord taketh away the deformity of the soule by his bloud and that it was conuenient that rather the Sonne should become man then either the Father or the holy Ghost and of the great force of the bloud of Christ our Lord. CONSIDER then how deformed the spot is which sinne doth cause and

O my Friend how beautifull art thou Thyne eyes are as of a doue besides that which is hidden within He saith two seuerall times That she is beautifull because (g) The soule that serueth God must haue both good desires good deeds she must be so both in body and soule within by desires and without by deeds And because that which is within is to exceed that which is without he therefore saith Besides that which is within And for that the beauty of the soule as S. Augustine saith doth consist in louing God he therefore saith Thyne eyes are as of a doue Whereby is noted that syncere and amourous intention which only aymes at the pleasing of God without any mixture of proper interest Then Behold thou Christ that Christ may behold thee And (h) We must giue all glory to God take the shame to ourselues as thou must take heede of thinking that he had done any thing for which he might deserue to take vpon him the shew of being deformed so be sure thou haue no imagination that thou hast deserued the beauty which he gaue thee of meere grace For without any obligation did he vest himselfe with our deformity and without any obligation but of meere grace he hath apparailed vs with his beauty Of such men as thinke that the beauty which they haue in their soules they haue of themselues God saith by (i) Ezech 16. Ezechiel thou wert perfected by the beauty which I had placed vpon thee and yet hauing confidence in that beauty (k) As if it had beene his owne not only imparted by God of thine thou didst commit fornication in thyne owne name and thou didst expose thy selfe in that sinne to all such as passed by to be made theirs This God doth say For when a soule ascribeth to her selfe the beauty of Iustice which God gaue her she doth after a sort commit fornication with her selfe For as much as she desireth to ioy in her selfe and not in God who is her true spouse and from whome she hath all her being beautifull and she resolueth rather to glory in her owne name which is to commit fornication in that name then to glory in God who gaue her that which she possesseth For this cause doth God with great reason take away the beauty which he gaue her since she rebelled from him by occasion thereof And because this vaine and wicked complacence which she taketh in her selfe is pride and the beginning of all mischeife therefore it is said Thou didst offer thy selfe in the way of fornication to euery passenger For (l) A iust punishment the proud man leaning resting vpon himself who is but a meere vanity is carried away with euery winde taken prisoner by euery sinne that passeth by and that most iustly because he would not humble himselfe so as to be established by putting his confidence in God Behold therfore this man Christ Iesus in himselfe and behold him in thy selfe In thy selfe that so thou mayst see who thou art In himselfe that so thou mayst see who he is Those ignominyes and abasements of his thou didst deserue and therefore they are thyne The good which is in thee is his and he gaue it without any merit in thee CHAP. CXIII Wherein is prosecuted the way that we are to take in beholding of Christ and how he is beautifull in all thinges and that those thinges which in our Lord seeme vgly to the eyes of flesh bloud such as are troubles and torments be of great beauty IF thou know how to make the right vse of that which hath been sayd thou wilt employ all thy intention in beholding this Lord of ours with thy spirituall eyes thou wilt find it to be of more profit to thee then if thou didst see him with the only eyes of flesh and bloud For to these eyes Christ was made deformed but in the eyes of fayth he was full of beauty Isay sayth That to the eyes of the body his face was as if it had beene hidden but (a) How cleare and piercing are the eyes of Fayth nothing is hidden from the eyes of fayth but like the eyes of a Leopard which looketh as it were through walles they passe through all exteriour impediments and striking in they find diuine strength vnder that humane weaknes and vnder contempt and dishonour they find beauty with glory So that the wordes which Isay sayd We saw him and he had no beauty were spoken in the person of such as beheld him with the only eyes of their body But thou O Virgin take in thy hand the light of fayth and looke further in and thou wilt perceaue that he who comes forth in likenes of a sinner is both iust and a iustifyer of sinners and that he who is murthered hath in him the innocency of a lambe And he that hath his face all discoloured is of himself most beautifull and did but dresse himselfe so for the making of them beautifull who were deformed And (b) There is nothing that ought so to enamour a soule vpō the beauty of christ out Lord as to consider that our sinnes and his loue did cause his deformity how much the more the spouse doth suffer and abase himselfe for his fellow-spouse so much the more is she to exalt him and how much the more he commeth wounded and steeped as it were in sweat bloud so much the more beautifull is he in her eyes considering the loue wherwith he resolued to suffer those afflictions for her And in fine it is cleare that if we ponder the cause why Christ tooke vpon him this deformity so much the more beautifull will he seeme to be as he shall seeme to be more deformed Tell (c) The foure cōditions of beauty recapitulated The first me therefore now if the first condition of beauty were hidden in him when being rich and aboundant he abased himselfe to the want of many thinges what cause can be assigned thereof but that he did it to preuent euery want of ours And (d) The second if he grew to seem vnlike the image of his beautyfull Father it was for no other reason but because the Father resolued not to giue vs beauty but by the sonnes taking vpon him our deformity And (e) The third if the third condition which is light or heat did hide it selfe from that sacred face which was obscured and mortifyed and those bright shining eyes were darkned when he was dying and after he was dead why was it but to giue light to put a liuely colour vpō our obscurities According to that which himselfe figured when of spittle which signified himselfe as God and of earth which signifyed his humanity he made durt which signifyed his contumelious passion and so the blind man who signifyed mankind receaued sight And (f) The fourth condition of beauty if when he made himself man and that the most abased of men