Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	love_n	love_v	soul_n	2,542	5	5.7443	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06171	Prosopopeia containing the teares of the holy, blessed, and sanctified Marie, the Mother of God.	Lodge, Thomas, 1558?-1625.	1596 (1596)	STC 16662A; ESTC S1587	34,962	128

though nature cannot m●●e you to sighs which is affecte●●y her obiects let mee winne you by reasons to ratifie your remorse If your friends come from far countries to visite you you imbrace them if they giue you giftes you thanke them if they counsell you you consent vnto them What then will you returne your sauiour my sonne for his curtesies Hee comming into the worlde hath shewed you three principall signes of loue mercie and pietie First hee condescended to your mortalitie Secondly hee prouided messengers of your saluation Thirdly he gaue you precepts and admonishmentes of your welfare He came from heauen to comfort you on earth hee suffered on earth to carrie you to heauen he became the lowlyest amongst men to make you the highest among creatures hee hath visited you with his graces giuing ease to your labour comfort to your afflictions salue to your infirmities he hath presented you with gifts not golde and siluer which are corruptible not pomp honor which seduce the senses not securitie and vanitie which corrupt the heart but he hath broken his bodie on the crosse for you hee hath broken his bodie in the Sacrament for you he hath giuen you the cup of attonement his ' precious bloud hee hath made you one with God by being generally condemned by the world he hath counselled you to rise from sins to make your bodies vessels of the holy Ghost to sanctifie your soules in the bloud of his testament being made approued iust therefore you ought to loue him wholy to whō you owe al what you are wholy If you see an earthly king before you you fal before his throne you humble your selfe before his iudgment you subscribe to his law and obey his ordinances why despise you then the king of heauens to whom princes stoope and whom the wind and sea obeyeth to whom all knees both in heauen earth and hel are bowed If you respect works hee made heauen and earth if the manner of nothing if the purpose for vngratefull man who being lord of all by him will not acknowledge his due homage to him if you dispose your affections by the wisdom of your gouernors who more wiser than Iesus Where the Psalmist sayth Great is the Lord our God mightie his vertue and his wisdom is beyond number And again God is the God of sciences our thoughts are prepared vnto him Who therefore is so wise mightie as her that by wisdom discouereth al things and by power punisheth all offences How much wisedome and seuetitie is in this Iudge Who discouereth the thoughts of the hart knoweth whereunto our imaginations are intended measureth the waight of our sinnes and how iniquities are chained together Fnally all are of him by him and in him If wonders drawe your affections who were wonderfull looke on his birth it is wonderfull aboue nature without man of a sole virgine looke on his name it is wonderfull Iesus by interpretation a sauior Yet more wōders a fraile man and a strong God a poore mans sonne and the prince of peace borne in time and the perpetuall father of succeeding ages Yet three more wonders First in those things which were spoken of him Secōdly in those things which were spoken by him Thirdly in those which were forespoken of him by the Patriarks and Prophets Iacob prophesied his comming long before The scepter shall not bee taken from Iudah Balaam called him the starre out of Iacob they called him the flower and the branch on which flower the holy Ghost should haue his resting place And is not this admirable Wil you more wonder Hear Elizabeth prophesie hear Zacharie prophesie the shephearde prophesie the Sages prophesie Yet more wonders In his infansy his answeres were admirable all testifie of him maruell at his answere applaud his prudence Will you more wonders The people maruelled at him saying He hath done all things wel hee hath made the deafe heare and the dombe speake Loue him therefore as your Lorde honour him as your king who is admirable in his conception admirable in his birth admirable in his preachings admirable in his passion admirable in his death admirable in his charitie And to this loue O remorselesse lookers on adde teares for no man can truelye loue that is not affected to see his beloued afflicted Come come and weepe bitterly with mee for you haue much cause of lamentation If loue can diuorce you from ingratitude come and weep of pure loue for my son hath therefore suffered because he loued if in iustice come mollifie your hearts behold an innocent reprochfully crucified if consanguinitie can affect you behold your father which hath begotten and chosen you before all eternities reckned amongst theeues rent by bloudthirstie men scourged by the guiltie if you be abashed to see God so mightily brused bewail your deadly sins the causes of his detriment if you wonder at his humilitie blame your pride if you admire his patience condemn your wrath As the member that feeleth no griefe is sayde to bee dead and the disease which is insensible is alwayes vncurable so vnlesse you partake in passion with Christ lament to see him crucified sorrowe to beholde his woundes you are no liuing members but dead ones no true sonnes of his but bastardes if you suffer wyth him you shall raigne with him if you associate him in his passions you shall partake wyth him in his consolations The Philosophers write that the Harpie is a birde hauing a mans 〈◊〉 so fell cruell and furious that beeing pressed and assaulted with hunger she inuadeth killeth a man whome when shee hath deuoured and whose bodie when she hath torne beeing assailed wyth thirst she flyeth to the water to drinke where beholdin● 〈◊〉 owne face and remembring the similitude of him whome shee slew shee is confounded with so much griefe that shee dieth for dolour Oh carelesse worldlings except ther be lesse remorse in you than in this creature looke into the spring of your consciences lodge in your memorie howe much you haue crucified this Christ with your sinnes slain him by your offēces though you die not through extremitie of grief yet let fall some teares to bewayle him tenderly Oh let not sinne take hold of you idlenesse preuent you or pride consound you for trees that haue broadest leaues doo soonest loose them men that haue proudest thoughts are soonest deceiued by them Foolish that thou art canst thou bewaile thy dead father that begot thee thy sick sonne that delights thee thy lost riches that maintained thee wilt not thou weepe for Iesus that redeemed thee Canst thou grieue to see thy flockes perish thy houses burnned thy wise slaine thy daughters defloured and wilt thou not weepe to see thy God who gaue these confounded with tormēts thy comforter that created these suffer on the crosse thy Iesus that lightneth thee cloathed with death Oh let not your gronings be hidden from him praie

Philosopher is dead in his owne bodie and liueth in anothers then how commeth it to passe my sonne if this reason doo holde that I liue not in thee who loue thee so dearly If it be true that ther are two tearms in all motions the one from whence the thing parteth the other whether it is resorted why is it not this lyfe that hath lefte thee incorporated in my bodie and my life which should forsake my bodie possessed of thine Our loues are in the highest degree perfect why haue not then these causes their effects Why liuest thou not my sonne Why moue not these handes with mine Why stirres not this hart with mine Why open not these eyes with mine Why speakes not this mouth with mine Oh my God except it bee imperfection of my bodie I know nothing can withdrawe thy lyfe from me By it I liue by thy spirit my spirit breatheth only my life is not in thy body because it is vnworthie to expresse it vnworthie to animate thy heart open thine eyes quicken thy handes and tongue and thy life is not in mine because my bodie is vnable to contain it yet a sparke of thy spirit is my loue and a beame of this loue is my desire which by kisses I breath into thy lippes which though it actually worke not in thee yet by effectuall wil I wish it in thee What I can giue of my life I lauishly haue spent on thee my life liueth in my bodie though my body liue not til thy bodie inioy life the life of my bodie is liuelesse onely my charitie which is in me taken from thee who art the tree ' of life and fountaine of charity maketh my bodie liuing in spight of my will and inforceth all my senses through vehemencie of my spirit to worke theyr offices in a liuelesse body and a hartlesse creature which liueth onelie by thee and cannot liue but in thee so if I liue I liue forcibly till thou liue And to verefie this philosophie in that I loue thee truly I leaue my selfe to liue in thee onely by the liuing charity which is in me my handes imbrace thee as they doo mine eies bewaile thee with teares and euerie other parte worketh as thou wouldest Ah Lord now see I the reason of my deadlie lyfe and thy wounding death thou the hope of the disconsolate art crucified thou the fountaine of life art troubled how can my life then bee fruitfull who was ingraffed by thee Or thy death bee but wounding when thou the fountayne by whom I liue art dried vp by death If of contraries there growe a contrarie reason why shoulde I feare The wicked sayth Iob shall neuer departe out of darknesse the flame shall drie vp their branches with the blasts of Gods mouth shall they bee taken awaie What then shall become of the godly If the wicked dwell in darknesse they shall inioye light If the flame dry vp their branches the children of the righteous shall bee like Oliue branches if the godlesse be blasted by Gods mouth the innocent shall bee blessed with his benefites Then what shoulde I feare And what not hope Thou knowest me ô Lord my father how I have conceiued in ' innocencie and hated the workes of darknesse thou knowest my sonne hath suffered in innocencie let therefore the fruit of my wombe florish let thy promises be accomplished in Iacob thy couenant in Israel Though death hath blasted the branch by a winter of others sinne let the spring of thy mercie comfort the roote and animate the bowes so shall thy terrors and promises be accōmplished in both sortes The waight of their shames shall weigh downe the euill the workes of the iust shall preuaile before thy mercie seate There are two teares O Lorde wherewith thou art pleased the one of ioy and praise the other of sorow and lamentation I wepte the teares of ioye when thou blessedst my wombe I weepe the tears of sorow because the hope of my daies is decaid Quicken him O Lord and incourage mee and as I receiued him with delight nourished him with care wept for him with ioy and lost him with griefe so let mee recouer him with cōfort who wept for him through discontent losse and behold him in his resurrection and triumph in his ascention that pleasing In either sort of teares I maye praise thee for both sortes of mercie O my bodie thou hast passed the wildernesse of woe no rocke hath beene so kinde to yeeld thee an eccho my only breast by often beating on hath ecchoed my stripes so that in my self I haue had the cause of complaint report Oh my soule thou hast been sifted by incessant sorrow all thy intellectual powers discurfiue parts haue beene plagued by themselues and supposing their weale lost they intertaine no hope to come Thus plagued in bodie and distressed in soule sate poore Marie a holy and happie virgin enacting hir griefe with her armes when she had ouerforced both her tongue and eies with compassion briefely her paine impatience beeing so great as her wordes could not expresse it hir desires so importunat as they exceeded all her delightes The image of her griefe before her and the domage of her losse within her shee sownded on the senselesse earth and being conueied to her oratorie by the holy assistance the sacred bodie of Christ was bound vp and borne to the sepulchre FINIS Chrisost. in Genes Bernard Homil 2. de virgin Ieremy 9. 1 Reg 30 Chri ho●de Io Baptist Hier. in 44 Ezechiel Greg Nissen de nat Dom Bernard super missus hortum condusum c Bernard Granaten li. meditationū 2. Reg. 1 salme 102 em 14 ●salme 50 Enigma inextricabil-Maria est virgo mater sponsa filia Benedictus in vita Marie Bernard in Medit. Granatensis lib de vita Christi Ambrose in Math. sech 2 Prouerb 6 ●●●aeseos ●enes 37 ●id 6 ●● 14 Animā nullus potest occidere Math 10 Ierem. 107 Ierem. 59 Esay 38 Ambrose ●ust 〈…〉 Ambrose Hicrome Ad Tu. 20 ●●gust 〈◊〉 5 ●●gust in ●●dam ser●●em de Iudicij Innocentius Hiero. super Matth. ●●gust lib. ●●put Bernard Bernard Libro de natura rerum Anselmus Gen 1 Anselme Cant 4 Psalm 1 Hier. de nomimbus Sibil Erichea Et breuis egressus Maria de virginis aluo Exaita est nouatua 2 Reg. 6 Albumazar li. 6 in inter Cic Famil 6 Gregorie Barnard Bernar. li. de disp prec Deut. 32 Libro de logostileos Iohn 20 Apoc 20 Iohn 8 Americus Card in prol suo lib Math 8 Phil. 2 1 Reg. 2 Rom 1i Iohn 1 Luke 4 Mirabantur ludei quomodo literas seisset Marke 20 Anselme Amb. hom 1. lib. 1 1 Dionisius August in Psalm 38 August in Psalm 10 August in Psalm 41 Iob i August li 12 de ciuitate Dei Phil 30 Rom 8 Numquid potest Athiops mutare pellem suain aui paidus varietate 〈◊〉 Ambrose li. de pa●ad ho. 32 quest 133 art 1 ●●ay ●9 Plato in Gorgia Abissus abissum inuocat Psalm 41 Ex frequentatione actu um genetatur habitus Arist Categ Rom. 6 Iohn 8 Quicquid patimur peccata nostra merue●●●t Granaten Paral. 15 Bernard 4 Reg. ● Eccles. 21 〈◊〉 4 1. b 5 4. Reg 13 Arist. libro Phil. 1 2 Corint 12 Ieremy 6 Marke 11 2 Pet 5 Psal 〈◊〉 Ies●● 9 Phil. 23 Cant 8 Bernard 〈◊〉 4 Col 1 Eccle. 27 Zach 16 Iob 81 Tul Offi. 1 Greg. libro ● Dialog August Arist Polit 1