Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	great_a	soul_n	2,575	5	4.9117	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72222	The familiar epistles of Sir Anthony of Gueuara, preacher, chronicler, and counceller to the Emperour Charles the fifth. Translated out of the Spanish toung, by Edward Hellowes, Groome of the Leashe, and now newly imprinted, corrected, [and] enlarged with other epistles of the same author. VVherein are contained very notable letters ...; Epistolas familiares. English	Guevara, Antonio de, Bp., d. 1545?; Hellowes, Edward.	1575 (1575)	STC 12433; ESTC S122612	330,168	423

health and the grief you séemed to haue of my infirmitie Beleue me Sir and be out of doubt that at that present I had more abilitie to drink than to read for I would haue giuen all my Librarie for one only ewer of water Your Lordship writeth vnto me that you also haue béen ill that you thinke all your sicknesse to be well employed as well for that you féele your selfe recouered as also that you finde your selfe affected with a holy purpose to departe from sin and to abstaine from excesse in eating My Lord I am sory with all my heart that you haue ben sicke and it pleaseth me very much that you stand vppon so good a purpose although it be very true that I wold more reioyce to sée you performe than to heare you promise for hell is full of good desires and heauen is full of good workes But be it as be may to my iudgemēt there is not any thing wherin we may soner discerne a man to be wise or foolish than to sée in what maner he behaueth him selfe in aduersitie how he reapeth profite by sicknesse There is no such foolishnes as to employe our health to euill purpose either is there any such wisedome as to drawe fruite or commoditie out of sickenesse Cum infirmor iuncfortior sum the Apostle said that whē he was sicke then was he most strong this he said bycause the sicke man doth neither swel by pride or fornication doth make him cōbat or auarice doth ouerthrow or enuie doth molest or ire doth alter or gluttony doth bring vnder or slouthfulnesse doth make negligent either ouerwatch him selfe with ambition My Lord Duke pleaseth it the Lord that wée were suche being whole as we promise to be when we be sicke All the care of the euill Christian when he is sicke is to desire to bée whole onely to liue and enioye more of this world but the desire of the good Christian whē he is diseased is to be whole not so much to liue as to reform his life In the time of sickenesse there is none that doth remember himselfe of affection or passion of friendes or enemies of riches or pouertie of honour or dishonour of solace or trauell of laying vp treasure or growing poore cōmaunding or obeying but to be deliuered of one grief of the dead would giue all that he had gotten all the daies of his life In sicknes ther is no true pleasure in health all trauel is tollerable what wants he that lackes not health What is it worthe that he possesseth that enioyeth not his health What doth it profite to haue a very good bed if he cannot sléepe What benefite hath he that hath old wine of fragrant fauour if the phisitian do commaund that he drinke sod water What auayleth to haue good meat whē only the fight thereof moueth belkes and makes the stomacke wamble What commoditie ariseth vnto him that hath much money if the more part hée spend vpon Phisitians and Poticaries Health is so great a thing that to kéepe it and to conserue it wée ought not only to watche but ouerwatche The whiche surely séemes not so since we neuer haue regard thereof vntil we haue lost it Plutarch Plini Nigidius Aristicus Dioscorus Plotinus Necephalus with them many others haue written great Bookes and treatises how infirmities are to be cured and how health is to be conserued And so God saue me if they affirmed a troth in some things in many other things they did but gesse and other things not a few they dreamed Béeleue me my Lord Duke and bée out of doubt for my part I doe fully béeleue and also I haue experimented that to cure diseases and to conserue healths there is no better thing than to auoyd anger and to eate of few meates How great weale should it be for the body and also for the souls if we might passe our life without eating and without anger For meates do corrupt the humors and anger doth cont●●ne the bones If men did not eat and would not be angrie there shoulde be no cause to be sicke and muche lesse of whom to complaine For the whips that doe most scourge our miserable life are ordinary excesse and profound sadnesse Experience teacheth vs euery daye that the men that bée doltishe and ignorant for the more part are alwayes strong lustie and in good healthe and this is the reason for that suche as they are neither doe weary them selues to obtaine honour eyther doe féele what is shame reproch or dispite the contrary of all this doth happen to men that be wise discrete quicke witted and of sharpe deuise euerye one of which be not only grieued of that which is spoken vnto them but also they growe sorowfull for that they imagine what others do thinke Ther be men that be so sharpe and so ouersharpe or refined that it séemeth little vnto them to interprete wordes but also they holde it for an office to diuine thoughts and their repaiment is that by them selues always they goe discomforted and with others euill lyked I durst affirme and in a maner sweare that to bréed a sickenesse and to daunger a mannes lyfe there is no poyson of so daungerous infection as is a profounde and déepe sorrow for the miserable hart when he is sad doth reioyce in weping and takes ease in sighing Let euery man speake what he thinketh good for amōgst such as be discrete and no fooles without comparison they be more that grow sicke by anger they receyue than of the meates they féede on All day long wée sée no other thing but that those men whiche be merrie and glad be always fat whole and well coloured and those that be sadde and melancholike alwayes go heauie sorowful swollen and of an euill colour In these writings I confesse vnto you my Lorde Duke that the Ague that now I haue was not of any meate that I had eaten but of a certayne anger I had taken Your Lordship doth write that by sléeping vpon the groūd you haue taken a pestilente reume I verily thynke the greafe heate of this moneth of Auguste hath bin the cause therof whiche in myne opinion you ought not to vse or counsell any other therevnto For it is lesse euill to sweate with heate than to cough with colde To the rest which I vnderstand by your letter in desiring I should write some newes it is sufficient for this tyme that of this our Courte there bée few things to be trusted in paper much to be said in a mās eare The thinges that appertaine vnto Princes and lordes of high estate wée haue permission to conceyue them and no licence to speake them In the Courte and out of Courte I haue séene many aduaunced by secrecie and many shamed by want of silence Your Lordship pardon for this tyme my pen and when wée shall méete together my toung shall supplie this present want No more but that

not putte to flyghte or weakened The sensualitie makes vs warre with his vices Reason fyghteth with oure wickednesse Our bodie contendeth with his appetites The hart striueth with his desires For whiche cause it is necessarie to giue place to the one that they bring vs not to oure ende and to dissemble with the other that they leade vs not to despaire This I saye to your imperiall Maiestie for the magnificent meanes whiche your excellencie vsed to passe the tyme whē it pleased you to cōmand that I shuld be called to your chāber presēce And for a trouth the recreatiō of princes ought so to be measured limited that thei may recreate without offēce to the world Arsacidas king of the Bactriās his pastime was to knit fishing nets of king Artaxerxes to spin And of Arthabanus king of Hircans to arme for Rats And of Viantus King of Lidians to fishe Frogges And of the Emperour Domitianus to chase Flies Princes hauing their times so limitted also of all men so beholden and considered that imploy themselues in such pastimes and vanities we cannot well saye that therin they passe their times but loose their times The case is this that your Maiestie presently after you felt your selfe deliuered of your quartaine commaunded to be set before you a certaine little table all full of stamped metals aswell of gold as siluer of brasse as also of Iron A thing surely worth the beholding and much to be praysed I did not a little delight in seing your Maiestie take pleasure in beholding the faces of those metalles in reading the letters they held and in examining the deuises they did containe All which thinges might not easely be read and much lesse vnderstood There were amongst those stamped metalles certaine that were Gréeke some Latin some Caldée some Arabick some Gothick and other some high Dutch your Maiestie cōmaunded mée to vew them reade them and the most notable to expound assuredly the commaundement was directed very iustly and in me more than another moste aptly imployed For being as I am your imperiall Chronicler it is my part to render accompt of the thinges you shall doubt and to declare the meaning of that which you reade I haue vewed thē read them and studied them and although some of them be very hard to be read and very difficult to bée vnderstoode I will trauayle with such playnesse to declare them and euery parcell so diligently to examin and distinguish that not only your Maiestie may vnderstand to reade the stampe but also comprehend the blason and originall therof It is to be vnderstoode that the Romanes more than all other nations were couetous of riches and ambitious of honoures whereby it came to passe that to haue to spend and to magnifie their names they hild warres sixe hundreth and fortie yeares with all nations and kingdomes In two things the Romanes did trauell to leaue and perpetuate their memorie that is to wit in buildings they made and in their Coines they did graue or stampe neither did they allowe the grauing or stamping of any money but vnto him that had ouercome some famous battaile or done some notable thing in the cōmon wealth The buildings they most vsed to make were wals for Cities cawsies in high waies Bridges ouer Riuers fountaines artificially made statues or greate pictures ouer gates Bathes for the people arches for their triumphes and Temples for their Goddes Much time passed in the Empire of Rome wherein the Romanes had no money but of brasse or of yrō Whereof it procéedeth that the true and most auncient metalls be not of golde but of Iron For the first coyne that was made to be melted in Rome of gold was in the time of Scipio the Africane The auncient Romanes vsed to stampe or graue on the one side of their money their faces drawne most naturall and on the other the kingdomes they had ouercome the offices they had held and the lawes they had made And for that it shall not séeme that I speake at large or of fauour it is reason I giue account of all I haue said The letters of one of these stamped mettals doth say Pboro dact Leg. Your Maiestie hath to vnderstand that this stampe is the most auncient that euer I saw or redde which appeareth very well by the mettall it is made of by the letter it is written in for declaration whereof it is to be vnderstoode there haue bin seuen whiche inuented to giue lawes to the world that is to wit Moses that gaue lawes to the Hebrewes Solon to the Athenians Licurgus to the Lacedemonians Asclepius to the Rhodians Numa Pompilius to the Romanes and Phoroneus to the Aegiptians This Phoroneus was King of Aegipt before that Ioseph the sonne of Iacob was borne And as Diodorus Siculus doth say he was a King very iuste vertuous honest and wise This was he that first gaue lawes in Aegypt and also as it is thought in all the worlde whereof it dothe procéede that all Coūsellours and Lawyers of Rome did call the lawes that were iuste and moste iust Forum in memory of king Phoroneus And so the letters of this mettall would thus much say This is King Phoroneus whiche gaue lawes to the Aegyptians The letters of the other stampe Genuci D. vi Leg. For the vnderstanding of this stampe it is to be considered that the Romanes conceiued so great shame and disdaine of the filthinesse of king Tarquine cōmitted with chast Lucrece that onely they would not that in Rome there should be any more kings but also that the name of king and the lawes of kings should for euermore bée banished and in the common wealth forgotten So the Romanes not meaning to obey the lawes they had receiued of their good King Numa Pompilius sent a moste solemne imbassage to Grecia to bring them the lawes that the Philosopher Solon had giuen to the Athenians Which being brought to Rome accepted and obserued were afterwards intituled the lawes of the twelue tables The Embassadours that were sent to bring these lawes from Greece were ten moste sapient Romanes whose names are Apius Genutius Sextus Veturius Iulius Mannilius Sulpicius Curius Romulus Postumus and bicause Genutius was one of those ten notable men for that great act so famous he stāped those words on the one side of his money The whiche would say this is the Consull Genutius one of the ten men of Rome that was sent for the lawes of Greece The words of the other stamp following are Con Quir Ius Mos Le Obs. To explane these words which are very darke it is to be vnderstood that al the lawes of this world are reduced frō thrée maner of lawes which is to wit Ius naturale lex condita mos antiquus That whiche in the old time was called the Law of Nature is That thou wish not for another which thou wilt not for thy self also to shunne euil approch to do wel which

drinking thereof it doth greate profit I would saye that the trauells which we suffer to be good they giue not so much paine when we endure them as they afterwards giue pleasure hauing passed them Prouide who will of the wines of Illana of the buttes of Candia and of the pipes of Rebedew but for my consolation and saluation I aske not of God but that al the days that remaine of my life he giue me leaue to drink if he please but one drop of his cup. There is another Cup which is called the cup of the wrath of God wherof to speake the entrailes do open the hart doth faile the flesh doth tremble and the eyes do wéepe with thys God doth threaten vs this is that whiche the Prophet speaketh of Of this the sorowfull Ierusalem did drinke of this the vnfortunate Sinagogue did make hir selfe dronke And the drunkennesse of this was the cause that Israell was banished from Iudea and translated into Babilon He drinketh of the cup of wrath that falleth from the state of grace wherein he stood wherof it foloweth that the soule is much more dead without grace than a body without a soule Then it is sayde that God is an angred when he is carelesse of vs and that day that we be forgetfull to feare him and he not delighted to loue vs and stumbling at euery steppe in the end of the iorney we shall be condemned Oh what difference there is in the wrath that men doe shewe and in that wrath and yre which is sayd to procéede from God for when men be angry they reuenge but God when he is angrie hee ceaseth to chastise In suche wise that God doth more chasten an euill man when he deferreth doth dissemble with hym than when he doth presently torment him There is not a greater temptation than not to be tempted there is no greater trouble than not to be troubled there is not greater chastisement than not to be chastised neyther is there a greater whip than not to be scourged of god The sick man of whose helth the phisition dispaireth is in small hope of his life I would say that his sinne which God doth not chastise I haue great suspition of his saluation It is much to be noted that the Prophete dothe not onely threaten Ierusalem for that she did drinke the cuppe of wrath but also bycause she did drink the grounds and dregs therof vntill nothing was left in suche wise that if there had bin more she woulde haue dronke more To drinke of the cuppe vnto the dregges is that hauing offended God greeuously committing all manner of sinnes wickedly forsaken some articles of the faith peruersely and hauing sinned with al the members damnably As if the commaundements being ten had bin ten thousand we had rather die than leaue any one of them disobeyed To drinke the Cup vnto the dregges is when we be not contented with breaking of one commaundement or two or thrée but that of force they must be broken al ten to drinke the cup vnto the dregs is if we leaue to commit any sinnes it is not for want of will but for want of power or for wante of occasion to drinke the cup vnto the dregges is that we doe not onely content our selues with sinning but that we doe presume and boaste ourselues of oure sinning to drinke the cuppe vnto the dregges is committing as we doe all manner of sinnes we can not suffer that they call vs sinners to drinke the cup vnto the dregges is to haue so greate vnshamefastnes in sinning that we dare not entire and vrge others to sinne to drinke the cup vnto the dregges is to haue our desires like a saint and our deserts like a deuill Behold here my Lorde Admirall what I conceaue of that text of the Prophet beholde here what I do thinke of youre doubt and I beséech God our Lord that he being pleased we may deserue to drinke of the cup that Christ did drinke of and not of the cup that Ieremie doth write of I write not vnto your lordship newes of the court as I was wont to write bicause it seemeth to commit treason vnto the holy Scripture if we should place any profane things at the foote of so holy a matter No more but that our Lord giue vs his grace From Madrid the xxv of March. Another letter vnto the same Commendathor Sir Lewes Braue wherein is written the conditions that the honorable old men ought to haue and that loue sildome or neuer departeth the hart where it is entred VEry noble and refourmed knight by the words of youre letter I vnderstoode how quickly the medicine of my writing came to youre hart and I do much reioyce to haue shotte at you with an arrow so inuenomed that was sufficient to make you stagger but not to strike you downe Although in the other letter whiche I did write vnto you it repented me to call you noble now I holde it for very well imployed in this letter to entitle you very noble bycause you haue amended the abuse of your life and answered according to your noblenesse Sir you write vnto me that the words of my letter did penetrate your hart and touch you to the quicke and to say you the troth I was right glad thereof for I did not write it that you should onely reade it but to the end you should cordially féele it Iointly with this I promise you as a Gentlemā and sweare vnto you as a Christian that it was not my meaning when I did write vnto you to offend you but to the intent to amend you Also you say that at the instant you read my letter you burned the tokens of your enamored dyd teare the letters of loue dispatch the page of messages remoued all talke of youre loue and gaue a quittance to the Pandor I cannot but praise what you haue done and much more will praise it when I shall sée you continue and perseuer in the same For vices be so euill to be vnrooted where they once take place that when we thinke they be all gone in the house they remayne hidden Sir I giue you great thankes for that you haue done and also do craue pardon for that I haue said although it be true to sée you amended I do little estéeme that you be offended For an vnkindnesse is sooner lost than vice remoued Also you craue of me in your letter that since I haue written you the conditions of an old man enamored that I write also vnto you the conditions that a wise olde man ought too haue bycause by the one may be knowne the shelfe that is to be shunned and by the other the channell obtayned that is nauigable wherein I delight to accomplish your request and to write your desire although it be true that I knowe not if my iudgement shall haue so delicate a vayne and my pen so good a grace in giuing counsell as in reprehending For

of Asia the Heresie of Ebionites whereof Sainct Iohn in the Apocalips maketh reporte notwithstanding that Theodosius and Simachus had bene faithfull in their translations and of troth and veritable in their words our Church would at no tyme receyue their scriptures hauing no confidence in the credence of their persons Fourtéene yeares after the death of Simachus whiche was the fifth yeare of the Empire of Heliogabalus it came too passe that a certayne Patriarcke of Ierusalem béeyng named Ioannes Budeus founde in a caue at Iericho faythfully written and catholikely translated out of Greke into Latine all the olde and new Testament This is the translation the whiche at this present the Latine Church doth vse this is that which we call Quinta editio and of others is named the Translation Hiericontini which is to saye that which was founde in Hiericho the auctor whereof was neuer knowen In the eyght yeare of Alexāder Seuerus the sonne of Mamea which was about ten yeares after the translation Hiericontine was found a Doctor of ours named Origene did correct the trāslation of the .70 Interpreters which is to vnderstand in adding where they had bin briefe declaring the darke mysteries placing a little starre as a marke wher he had made declaration of any matter and where he did remoue or take away he added the marke of a little arrowe All these sixe translations aboue mentioned whiche is to say of the .70 Interpreters of Aquile of Simachus of Theodosius of Iericho that of Origene our auncients did vse for custome of them all to make one booke writing in euery leafe by six diuisions and this booke was named Hexapla ab ex quod est ex Latinè quasi sex traductiones in se continens Foure hundreth yeares after this a certaine Doctor of ours named S. Ierome most certainly a man very holy and in his tyme and of his temple most learned and greatest vnderstanding in the sacred Scriptures and humaine letters and no lesse expert in the Gréeke Hebrewe and Caldée tongue This man did in like maner correct the translation of the .70 Interpreters made also another by it selfe out of Greke into Latine as well of the olde as of the new Testament The greatest part wherof is now in vse in our Catholike Church and is the same that we most estéeme In like maner I will that you vnderstande that in the 314. yere after the natiuitie of our sauiour Iesus Christ there was raysed among you a certayne Iewe of Idumaea named Maier a man very subtyle and in the arte of Nygromancie no lesse skilfull which obtayned suche credite and reputation among you that he made you fully beléeue that God had gyuen twoo lawes vnto Moyses in the mount of Sinay the one in writing and the other in worde and sayde that God had done the same knowing that in time the wrytten lawe shoulde bée loste and that lawe shoulde raygne whiche was gyuen by woorde This cursed Iew Maier further sayde that God had reuealed this lawe vnto Moyses only and alone and Moyses did reueale the same to Iosue and Iosue to his successors and so from hand to hande it was reuealed vnto him and that vnto him onely God had commaunded to put the same in writing and to manifest the same to his Iewish people Insomuch that the lawe of Moyses beganne to bée abolished and the people and their lawe to be loste This lawe whiche your Iewe Maier had inuented in the Hebrwe speache was named Misna which is to saye the Secrete lawe This sayde lawe was glosed afterwards by many of your doctors namely by Rabby Manoa Rabby Andasy Rabby Butaora and Rabby Samuel the whiche in like manner with him did write many wretched and cursed things and no small lyes in preiudice of the lawe that Iesus Christe had preached vnto you and the lawe which Moyses had giuen you This lawe is the same whiche your Rabbyes haue otherwise named the booke of the Talmud wherein your doctors do say that when God vpon the Mount of Sinay did gyue the law vnto Moyses that then were present the soules of Dauid of Esay of Ieremie of Ezechiel and of Daniel and of all the other Prophetes And likewise they saye that there was present all the soules of theyr Rabbyes of the Synagogue whiche shoulde declare bothe the lawes of Moyses and also sayde that shortly after God would anew create their bodies to infuse these soules But it is right well knowen vnto you that according to the Prophesies and the lawes of Moyses the true Messias whiche was Iesus Christe was then come and that all your Iewish Common wealth is nowe finished for whiche cause ye haue preferred this lawe named Misna and his glose named Talmud by the meane of which law and glosse ye bold abused all the common people and yeelde destruction to your Iewishe estate Concluding I say that very well to good right and direct purpose I haue alleadged agaynste you that texte of Dauid whiche sayeth Scrutati sunt iniquitates And the other of Esay whiche sayeth Parum est mihi vt suscites feces In so muche as you haue falsified the Scriptures inuēted other new lawes Wherefore in respect thereof I haue done you neyther wrong nor iniurie considering also that at this present yee do more defende the lawe of Maier than the lawe of Moyses And for that I haue dilated this discourse more than I thought to haue done the reste shall remayne to bée verified in some other disputation An excellent disputation which the Auctor held against the Iewes of Naples wherein is declared the hyghe mysteries of of the Trinitie HOnorable Rabbyes and stiffenecked Iewes in the laste disputation holden betwixte vs on saterday last ye would haue pluckt out myne eyes and also haue beaten mée bycause I alledged thē these words of Iesus Christ which say Ego principium qui loquor vobis Answering ye sayde that neyther Iesus Christ vnderstoode what he sayde eyther I muche lesse what I defended scornfully mocking ye affrmed that I was but simple the whiche in déede may be very true But to note my Lord Iesus Christ of falsehoode most certaynly of your parte it procéedeth of your to too greate wretchednesse and moste excéeding and extreme wickednesse béeyng vtterly repugnant vnto his bountie to deceyue and to his diuinitie to lye Were it in you or had ye the grace to beléeue as I and all others do and ought to beléeue that his humanitie word is vnited ye would in like maner beléeue confesse that it were impossible that the blissed Iesus might erre in that which he commaunded eyther exercise his life as sinner eyther his speache as lyer But forasmuche as ye remayne obstinate in your lawes of Moyses ye deserue not to vnderstande so high mysteries The law of Moyses I do not deny but your Cabal I can in no wise credit but vtterly defie firmly beleue the