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	life_n	soul_n	5,160	5	5.5664	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00374	A shorte recapitulacion or abrigement of Erasmus Enchiridion brefely comprehendinge the summe and contents therof. Very profitable and necessary to be rede of all trew Christen men. Drawne out by M. Couerdale Anno. 1545; Enchiridion militis Christiani. English. Abridgments	Erasmus, Desiderius, d. 1536.; Coverdale, Miles, 1488-1568.	1545 (1545)	STC 10488; ESTC S109902	29,209	74

of mēs inuencion and yet hauynge no conscience at all to slaundre other men Nether nede men to feare that the reprouing of such abuses doth ether subuerte religion or hyndre true obedience For whō soeuer the holy goost enspyreth is of his owne acorde without anye maner of compulciō readye to obeye yea euen those rulers that be sharpe and roughe Who yet neuertheles shulde nomore abuse the obedience of their inferiours then anye man shulde make his libertie a cloake or couer to his carnal liuinge Which though some do yet ought not other men therfore to be locked as Iewes in the bondage of ceremonies For the more a man is religigious and geuē vnto true godlynesse the lesse he yeldeth to the ceremonies of mens inuencion Wherin yf no man were snared till he were of parfite experience then like as the fewer shulde be disceaued Euen so doutlesse acording to the desyre of all them that be good the religion of the gospell shulde be so pleasaunt vnto euery man that they shulde be hartely wel contēt ther with without anye other And reason it is that all thinges geue place to the glorie of Christ wher with Moses reioyced that his owne honoure was defaced and mynished like as also the religions of men shulde be yf they that professe the gospell dyd lyue therafter For as they whom we now call religious are nothinhe like them of the oldtyme but drouwned in ypocrisie and worldly busynesse yea nothinge better then other temporall men saue onely in appearaunce Euen so shal the vowes of chastite pouerte and obedience be better hepte of him that obserueth the profession of holy baptyme then they be of them The rest is then that seyng the confidence in oure selues is most daungerous we nether disdayne them that be feble ner foolishly stōde in oure owne conceate for no dyuersite of lyuinge from other mē But rather folowinge the counsaill of Christ let us euen frōoure hertes confesse whan we haue done oure best that we are but vnprofitable seruauntes And to the intent that we maye be obedient vnto Christ himselfe let vs be ready not onely to heare them that call vs vnto him but also to tollerate and suffre the euell Neuertheles in such forte that yf they commaunde thinges wicked and contrary to the doctryne of Christ we rather obeye god then men The first Chapter How we must watch and loke aboute vs allwaye whyle we be in this life WHo so will escape the daunger of syme and prosperously go forwarde in the waye of godlynes must allway considre that this life of man is a perpetuall warsart and must be circumspecte that the world with his delycious and flatring pleasures iugle not his mynde from watchinge or make him to carelesse as though he had already conquered his enemies Who consideringe they be so many as namely the wicked and craftie deuels aboue us the world afore and behinde us yea on the right hande and on the lefte aswell shakyng the wal of oure saules with the gonnes of aduersite as prouokyng us vnto euell with his vainepromisis Not onely whyle the slipper ād craftie serpent layeth awaythe euē by oure awne affections and sensualite to entyce and drawe oure myndes vnto mortal and deedly pleasures But also whyle we oure selues beare a boute with us the olde earthy Adā oure owne most perilous enemie Considerynge Isaye we haue so many deedly enemies ought we not therfore still to be weaponed ād allwaye to watche Why slepe we then so fast geuynge oure selues to ydilnesse to pleasure to reuelynge as though we shulde rather lyue in banckettyng then in warfare against such enemies Why will we rather make truce with vyce and synne thē with god whit whom the wicked can haue no peace namely they that not onely take parte with synne but vnkyndly also ād wickedly breake their appoyntment made with him Haue we not in holy baptyme professed and bounde oure selues to fight faitfully euer vnder the standart of Christ oure captaine to whom we owe more then we haue to paye Do not the badges and signes of baptyme in us testifie that we are sworne vnto him neuer to forsake him wherof the name of Christ also ought to put us in remēbraunce Why are we then such rennagates that we not onely take parte against him which bestowed his owne life for us but do it also in a filthie quarel to opteyne noue other rewarde then the very death of oure soules Yf in these mad warres of men the miserable souldyours do ioperde their lyues are pricked and stered vp vnto courage thorow the greatnesse of the pray thorow the comforte of the captayne thorow the cruelnesse of the enemies thorow shame of cowardnesse or desyre of praise How much more then shulde the hope of rewarde kyndle us to haue lustie stomackes whan he that shal quyte oure payne yf we wynne the felde beholdinge us doth not onely comforte us in oure laboures and trauayles whyle we are yet fightinge but also geueth us such rewarde as excelleth all the sences ād wittes of man euen blessed immortalite and heauē it self The hope of which rewarde shulde by reason enflame the quycke courages of gentle stomackes seynge he that hath promised can nether dye ner disceaue And consideringe he beholdeth us that seyth al thynges lyke as very shame of cowardnesse at the leest waye shulde moue us to be lustie in this battayll Euē so for asmuch as to be praysed of him is very felicite why ioperde we not oure lyues to haue this prayse Seynge now we are so circumspecte in auoyding the daungers ād death of the body why perceaue we not the death of the soule whych is much more cruell Now euen as the body is out of tēpre whā it will kepe no meate so whā the worde of god semeth bitter vnto ●s yf oure mynde ryse against it yf oure memory kepe it not yf we thynke not vpon it net worke therafter Yf oure soule grudge or be weake and faynt to worke the dedes of mercie to suffre trouble or losse Yf the eyes of oure mynde be waxen so dymme that they se not the cleare light of the treuth Yf oure inward eares heare not the voyce of god Summa yf we lacke al oure inwarde feling and perceauyng of the knowlege of god It is an euident tokē not onely that oure soule is acrased but also deed because god which is the life therof is awaye For felyng is a token of life and like as the body is not alyue yf he fele not the prickinge of a pynne Euen so whan we are wounded in oure soule and haue committed euell yf it greue us not then is not oure soule alyue but deed For the which cause also Christ called the Pharises paynted sepulcres namely because they bare deed soules aboute with them Wherfore considering that the bodies of good men are the temple of the holy goost and for asmuch as acording to the gospell