Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	place_n	see_v	2,893	5	3.1798	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06448	Granados spirituall and heauenlie exercises Deuided into seauen pithie and briefe meditations, for euery day in the vveeke one. Written in Spanish, by the learned and reuerend diuine, F. Lewes of Granado. Since translated into the Latine, Italian French, and the Germaine tongue. And now englished by Francis Meres, Maister of Artes of both Vniuersities, and student in Diuinitie.; Meditaciones para todos los días de la semana. English	Luis, de Granada, 1504-1588.; Meres, Francis, 1565-1647.	1598 (1598)	STC 16920; ESTC S107751	68,524	280

as a most precious treasure Wherfore S. Gregorie sayd Woe be vnto mee if I shall negligently keepe the talent committed to me of the Lorde that is my soule redeemed with the precious bloode of that immaculate lambe seeing also that there is not any moment of time which I am not to giue an account of The thyrd example If any one be a Steward whose dutie is to dispose the goods of hys Lord if hee shoulde giue the best bread the best vvine and the best meates to strangers to the enemies of his Lord should sette before his Lorde mustie bread vnsauory meats putrified flesh corrupted fishes and dead vvine doe you not thinke that this seruaunt should badly fitte the humour of his Lord A wretched sinner is like to such an one vvho offereth to the worlde and to the deuill who are the enemies of Christ Iesus his lord the best and fairest flower of his youth and strength and to his God and lord the worst part of his lyfe barren and vnprofitable old age Dauid did not so who saith of himselfe I will keep my strength for thee ô Lorde And the Wise man sayth that from his youth hee sought for wisedome vvhich is true vertue But of all them that deferre repentance Saint Gregory saith Hee is farre enough of from fayth vvho expecteth old age to repent in For it is to be feared least while hee hopeth for mercy he fall into iudgement For not any day is within hys power therefore euery one ought to follow the counsel of Isidore and conuert hymselfe with all the diligence and hast hee can vnto the Lord for if hee lynger and loyter he shall at the length bee willing but not able to turne himselfe Which things beeing so repent my deere brother with all speede and celeritie and make no longer tarrying least thou be reprobated and shutte out with the foolish virgins The fourth Meditation for Thursday of the contempt of the world and with what hatred and diligence it is to be eschewed THE glorious Apostle S. Iohn saith Brethren loue not the world neither the things that are in the worlde For if any man loue the world the loue of the Father is not in him and the world passeth away and the lust thereof Saint Augustine expounding thys place sayth What wilt thou doe whether hadst thou rather loue temporall things and so passe away with the tyme or Christ our Sauiour and liue for euer If thou shalt loue thys world it will consume and destroy thee for it cannot defend them that loue it Thys VVorlde is as an excommunicated man for as the Church doth not pray for him that is excōmunicated so Iesus Christ dooth not pray for the world although he prayed for them that crucified him O how great madnes is it to serue such a lord who at the end of thy seruice is wont to giue no other wages but nakednes and desolation So Saladine that great Soldane of Babilon the conquerer of Asia being at the point of death and seeing no hope of life to remaine cōmanded his standard-bearer to bee called vnto him to whom hee thus spake saying Thou hadst wont to carry myne imperiall ensigne before me whē I went to warre nowe also carry the ensigne of my death which is thys poore vvinding-sheete carry it thorow all the streetes of Damascus and cry Behold the king of all the East dieth of all his spoyles trophyes carryes none other with him but thys worne thredbare winding-sheete The lyke is read of a certaine young king of Lothoringia vvho beeing readie to giue vp the ghost lying in a most magnificent pallace and in a rich sumptuous bedde cryed out with a loude voyce that he might be heard of all O lorde Iesus Christ how woorthily is this world to be condemned See in vvhat stately and royall buildings I haue lyued now vvretched creature that I am knowe not whither thys night following I shall goe what Inne I shall haue or what manner of entertainement I shall find Therefore ô sinner flie from the world flye I say from the worlde first because it leaueth thee in so great neede and misery For as the Apostle Saint Iames saith The amity of this world is the enmity of God Whosoeuer therefore will be a friende of the world maketh himselfe the enemy of God And Saint Gregory sayth A man is so much the neerer vnto God by howe much he is further of from the loue of the worlde For thys cause the Lord would bee carryed without the Citty to signifie that hee had no parte in the VVorlde and whosoeuer will bee pertaker of the fruites of hys passion hee must renounce the vvorlde and seperate himselfe from all worldlie conuersation if not in act yet in desire thys is that which almighty GOD commaundeth by his Prophet saying Get ye out of Babylon that euerie one may saue his owne soule Babylon according to the exposition of Saint Hierome is the house of confusion vvhich is this world in which confusion raigneth euery where as well in the Clergy as in the Layitie as well in olde as young as well in men as women Therefore it is very well sayd of Saint Iohn in his generall Epistle The whole worlde lyeth in wickednesse Saint Bernard also counselleth vs very well saying Flye out of Babylon flye and saue your soules Fly to the Citties of refuge where ye may both repent for sins past and for the present finde grace and safely looke for future glorie Let not the anguish and remorse of your sins hinder you nor the austeritie of repentance deter and afright you For neither the passions of this time nor the trybulation of thys world are woorthy for the fault past which is remitted for the present grace of cōsolation which is bestowed nor for the future glory which is promised To be briefe there is no bitternesse so great vvhich the Prophets meale will not sweeten which the wisedom of the tree of lyfe will not make sauory Wee are to knowe that the worlde is to be eschewed for foure causes the first of which is because wise and circumspect men are wont to flie and auoyd infectious and contagious places especially if they be weake and sickly or feare any infirmitie Such a place is the VVorlde which hath in it many euills many diseases of sin we see also much filthines many blemishes in it which cōtaminate pollute our soules for sinne it selfe is a contagious disease therefore not without cause we ought to eschew auoyd the societie and company of wicked and vngodlie men for it is not meet that the whole and sounde should dwell with the leaprous and diseased for the Wise man saith Hee that toucheth pitch shall be defiled with it and he that companieth with a proude man shal put on pride Certainly saith S. Ierom nothing dooth so hurte a man as naughty

company and euil society For a man becomes such a one as the company he keepeth The Wolfe dooth neuer dwel with the lamb a chast man doth flie the company of the luxurious I think it impossible that a man shoulde long cōtinue honest who daily vseth the societie of wicked mē With the holy thou shalt be holy sayth the Psalmist with the innocent thou shalt be innocent and with the frowarde thou shalt learne frowardnes For as euill companie hurteth so good company profiteth Nothing can bee compared to thys treasure He that findeth good society findeth life and aboundeth with wealth I speake truly and confidently a man is made verie sildome eyther good or euill but through company society The hart of a chyld is said to bee as a Table in which nothing is paynted Therefore that he receiueth from company hee keepeth till his old age whether it bee good or euill These things spake S. Ierome beeing ready to yeelde vp the ghost Therfore seeing that the worlde is so euill wee ought to eschewe and auoyde it as an ill neighbour who can worke vs great mischiefe by hys neighbourhoode and vicinitie and hurte vs very much by sinnes and sinners of vvhich it is full The second cause vvhy the worlde is to be eschewed is because vvise and considerate men doe auoyde those places in which they feare the intrappings and snares of theyr enemies least they fall into theyr hands and thys is the revvard that the world rendereth vnto her louers that shee at the length deliuereth thē into the hands of the deuils theyr deadly enemies The wordes of the the traytour Iudas are to be referred hether saying to them to whom hee sold and betrayed the Sonne of God Whomsoeuer I shall kisse and say peace be vnto thee that is he lay hold on him VVhich vvordes the world saith also to the deuils to vvhomsoeuer I shall gyue the kisse of peace of riches of pleasures and honors lay holde on him binde him hand foote and cast him into hell Wherfore S. Gregory saith not without good cause It is a manifest signe of perdition whē the effect and euent dooth fauour affected iniquitie and no contrarietie dooth hinder what the peruerse minde hath cōceiued And Saint Ierome sayth It is a manifest token of damnation to bee loued of the vvorld to enioy prosperity to haue all things what the vvill desireth Certaine therefore it is that they are exceedingly deceiued in finding out the way to felicitie who thinke that they may enter into glory and into the kingdome of heauen by riches and pleasures The third cause why vvee ought to eschew the worlde is this because wise wary men doe flie auoyde dangerous places such as the sea is wherin we saile with feare Whervpon the Wise-man saith They that saile ouer the sea doe tell of the dangers of it Dauid certifieth vs that thys world is a great spacious sea in which the greater parte of the marriners perrish Thys is manifest because as Bernard saith many do miscarry in it and fewe are saued The worlde is as an Ocean in which of foure shyps scarcelie one is saued as the Deluge in vvhich so many thousand men were drowned and so fewe escaped and as the Fornace of Babylon kindled with hell fire in which a man is sette on a light flame with one word of the fire of vvrath in vvhich luxury dooth burne and couetousnes is inflamed by the onely looke and aspect The fourth cause vvhy we ought to forsake the world is because euery man that is wise beeing admonished ought to eschew that place in which his mortal deadly enemy dwelleth Thys place is the vvorld which the deuill our capitall enemie inhabiteth hee hath his signory and dominion in thys world who alwayes threatneth destruction vnto vs and thyrsteth for our deathes Therfore let vs flye from the worlde as from the deuill according to the counsell of the VViseman Keep thee far from the man that hath power to slay These reasons thus beeing sette before our eyes let vs bee wise for we see manifestly by these things which haue beene spoken that the world cannot be better ouercome by any other way then by flying from it VVee haue an example of thys in the life 's of the Fathers of Achrimus who being Emperour standing in his pallace prayed thus vnto GOD. Lord I desire thee shewe vnto me the way of saluation And behold hee heard a voyce saying vnto him Achrimus auoyde the concourse and solemnities of the worlde entangle not thy selfe in the snares of humaine vanities thou shalt be safe At the hearing of which voyce hee betooke himselfe foorth-with to a strict solitarie course of lyfe And saying an other time the same prayer he hearde a voyce saying Fly ouercome bee silent at rest And surely these be the rootes and the grounds not to sinne For by flying the cōcupiscence of the flesh is ouercome by being silent the pride of lyfe and by beeing of a peaceable and quiet mind couetousnesse greedines of gaine are subdued and ouerthrowne Saint Isidore admonishing vs that wee shoulde contemne the world sayth If thou desirest to lyue quietly couet nothing that is in this world cast frō thee what-soeuer may hinder thy holy purpose Be dead to the world and therefore being deade doe not thyrst after glory and thou shalt lyue in tranquilitie and rest being cōtent with thine owne Despise that in thy life which thou canst not keepe in thy death S. Augustine speaketh thus of this deceitfull world This life is a miserable life a fraile life an vncertaine life a painefull life an impure lyfe a lyfe Lady of enormities Queen of pride ful of miseries errors which is not to be called a life but a death in which wee die dailie through sundry defections of mutability and by manifolde kinds of death A brickle lyfe an incōstant life which the faster it goeth on the nerer it approcheth to death a deceitfull and vnsteady life full of the snares of death Although it be replenished with these and other greeuances sorrowes and inconueniences yet ô greefe howe many dooth it ensnare with vanities and howe many are deceiued with false and deceitfull promises And albeit of it selfe it is so false and bitter that it cannot cōceale these incōueniences from her blinde louers yet it maketh drunk an infinite multitude of fooles with the golden cup which she beareth in her hand As they are happy so are they rare that refuse her familiarity that despise her perfunctory ioyes that contemne her society least with this perishing deceiuer they bee also forced to perrish This sayth he Beholde sayth Bernard the worlde cryeth I shall fayle thee and the flesh crieth I shal infect thee which then ô miserable sinner vvilt thou follow the failing world or the infecting flesh Both of them are euill therefore followe Christ who

seeing them in ioy may not onely bee tormented with theyr owne pument but with their blessednes But the iust shal alwayes behold in torments the vniust that hereby their ioyes may alwayes increase because they see the euill from which by mercie they are deliuered and by so much they shall render greater thanks vnto theyr Redeemer by howe much they see themselues deliuered from greater torments Neyther shall thys sight of the reprobates miserable and intollerable punishment anie whit dimme the clearenesse of the blessednes of the righteous because where there shal bee no compassion of misery there without doubt shal be no diminution of the blesseds beatitude What if it be no meruaile if the sight of the damneds torments bee vnto the righteous a cause of greater ioy seeing that in a picture a blacke coloure is layde vnderneath that a white or a redde colour may be seene more manifestly and beare the greater beautie For as I sayde before the ioyes of the righteous shal so much the more increase as they see the paynes of the damned increased from which they haue escaped A saued Father shall not pitty his damned Sonne neyther shal the wife be sorrie for her reprobate husbande The damned shall see till the last iudgement the glory of the righteous not that they shal knowe what it is but onely that they shall vnderstand that it is an inestimable ioy such an vnderstanding shal be vnto them both griefe punishment and enuie but after iudgement for euer they shall bee depriued of this sight which shall bee an exceeding greeuous torment vnto them for they shall alwayes remember that glorie which they before saw and shall think themselues vnworthy to behold so great happinesse Heere also an other question ariseth whether the damned doe see what is doone in thys world To which S. Gregorie aunswereth in his Morrals saying They know not whether theyr children be noble or ignoble As neyther the liuing doe knowe what torments the damned haue They knowe not what they are whō they haue left in this world for the life of their soule is seperated from their body Thirdly it is doubted whether the damned doe wish that all may come into hel to them to which doubt it is answered As the Saints haue perfect loue and charity so the damned doe burne agaynst all with spight and hatred Wherefore as the Saints doe reioyce at anothers good so the damned doe repine at it neyther is there anie thing foūd at which they more greeue then at the glory of the Saints and therfore they wish that all might be damned and they boile with so great enuie that also they enuy the glory of their own parents although lesse then they enuie other mens glory for they knowe that the nearer they are vnto them who are damned that theyr ovvne punishment is so much the more encreased Which albeit they know yet so great is their hatred malice that they had rather suffer great torments with many then smal discruciatements with a few Fourthly it is wont to be demanded whether the damned shal be mindful of those things which they haue done in this life to which S. Bernard answereth affirmatiuely saith that this remēbrance shal more torment thē whilst they remember the euils which they haue committed for which they are nowe afflicted and the good things which they haue omitted by which they might haue purchased the kingdom of heuen Hence it is apparent that there are two kinds of punishment in hel one of losse the other of sence as the Diuines speake Christ remembreth the first when he saith Euery tree that bringeth not forth good fruit shall be hewen downe And the latter whē he addeth And shall be cast into the fire Of the punishmēt of sence Gregory speketh saying In hell there shal be intollerable cold vnquenchable fire an immortal worm insufferable stink palpable darknes tormēters with scourges an horible sight of deuils cōfusion of sinners endles desperatiō of any good Therfore the dāned shal be full of all misery affliction griefe for they shal haue tears in their eyes gnashing in their teeth stink in their nosthrils houling in their mouthes mourning in their throats terrors in their ears bonds and manacles vpon their hands feet eternall fire burning all their parts members Wherfore not without cause S. Augustine calleth hel a denne full of all kinde of punishments and miseries For this cause the Prophet sayth Euery one shall bee astonished at his neighbour their countenances shall be blacke with burning And Baruch sayth That theyr faces shall bee pitchy and blacke through the smoake that is in the house The greatnes of the punishments in hel may bee also gathered by the continuall mourning and lamentation vvhich groweth throgh a desire of death which shal not come at them nor nere them wherefore they shal bite their tongues and blaspheme theyr Creatour as Saint Iohn testifieth saying They gnewe their tongues for sorrow blasphemed the God of heauen for their paines and for theyr sores The rigour of theyr torments shal be so great that despising lyfe which all so greatly loue they shal desire death which all men hate and that very earnestly as the same Iohn witnesseth when he sayth In those dayes shall men seeke death and shall not finde it and shall desire to die death shall slee from them What then shal wee doe sayth Chrysostome For there shall be none other thing but mourning trembling and lamentation there all repentance shal be too late helpe shal be wanting punishmēts shal encrease neyther is any comfort or consolation euer to be looked for O what terrors what gripings what wearines and what torments shal afflict them that are boyled in this purgatory No tongue can expresse what punishment it is sayth Chrysostome to bee depriued of the Diuine sight There be some of an absurde iudgement who onelie are glad to thinke that they shall escape hell But I think it a greater torment then hell not to haue attayned so great glorie I doe not thinke that vvee are so much to sorrowe for the paynes of hell as wee are to lament our losse in that wee are fallen from heauen which is a torment in my iudgement aboue all torments Hell and the plagues of hell are intollerable yet if one should say that innumerable hells were to bee suffered hee should say nothing in respect of the losse of that heauenlie glory to be hated of Christ to heare I know you not For it is better to bee pierced thorough vvith infinite thunderbolts then to haue that milde face turned agaynst vs and that peaceable eye disdayning to beholde vs. O let vs neuer suffer this ô thou onely begotten sonne of God and of the blessed Virgine ô let vs neuer haue experience of this irrecuperable losse and intollerable punishment But woe is vnto vs in that wee doe not foresee this imminent