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
A01402	The rich cabinet furnished with varietie of excellent discriptions, exquisite charracters, witty discourses, and delightfull histories, deuine and morrall. Together with inuectiues against many abuses of the time: digested alphabetically into common places. Wherevnto is annexed the epitome of good manners, exttracted from Mr. Iohn de la Casa, Arch-bishop of Beneuenta.	T. G., fl. 1616.; Gainsford, Thomas, d. 1624?; Della Casa, Giovanni, 1503-1556. Galateo.	1616 (1616)	STC 11522; ESTC S102804	122,087	364

to the disgrace of nature Beauty that breedeth loue is the forgetfulnesse of reason and their wits are troubled with the studie of idlenes Beauty in a strumpet is a faire ripened fruit to please the eye but if it be rotten at the hart it cannot relish the taste Beauty of women ouercomes the weaknes of husbands whereupon Themistocles son merily vpon a day brake out into this pretie speech touching his mothers power in the state What I will my mother will what my mother will Themistocles vvill and what Themistocles will the people of Athens will Beauty is one of the three things that alters the condition and nature of man for Aristotle obserued that pride women and wine ouercame all the world Beauty of Apame in Esdras ouerawed Darius greatnes For as hee tooke her in his armes to gaze vpon shee would take the crown off his head to play withall sometimes putting it on her owne and then againe on his Beauty is held a diuine grace and of the ancient Phylosophers much esteemed For Socrates named it the tyrant of short time Plato a priuiledge of nature Theophrastus a silent deceit Theocrites a delightful hurt Carneades a solitarie kingdom Domitius said nothing was more gratefull Aristotle a tongue-tied eloquence Homer the glory of nature and Ouid a grace of God Beauty of the world pleaseth the eye of nature but the contemplation of heauen rauisheth the soules of the Elect so that there is great difference in outward and spirituall beauty Beauty and comlinesse euen make beasts proud for when a horse is young vvell shaped perfectly managed and richly adorned he is as proud of his own beauty as his master that hath him to serue his turne Beauty of a new house may consist in outward building faile in seruiceable continuance when an old Castell is stronger for defence and will endure to the owners profit Beauty of the proudest is momentary for age sicknes are her enemies that many times they preuent her ostentation with vntimely accidents Beauty sooner ouercommeth old men then enflameth youth for old wood doth sooner burne then greene sticks But then it is strange how ridiculous they make their grauity which should rather be imploied to study in bookes for wisedome then looke on babies for recreation Beauty of a curtisan is a meere trap to deceiue one and a worse danger for the one peraduenture catcheth but our goods or bodies but the other rauisheth both our senses and harts Beauty is a very Lamia of wit for Samocratius Nigidius and Ouid writ many bookes of the remidies of loue and vsed none themselues So they all three died persecuted and banished not for those offences they committed in Rome but for the loues they attempted in Capua Beauty of curtizans cannot be auoided but by flying the conuersation and eschewing the occasion for in causes of loue wee doe see many escape that absent themselues but very few that tary abide it Birth Birth to the bodyes life doth entrance giue And Death vnto the soules then die to liue BIrth bringeth life into light a good life is better then a learned for hee knoweth enough that from his birth keepeth an vnspotted conscience Birth is like a messenger of gladsome tydings for how euer the night may be full of sorow yet ioy commeth in the morning that a man-child is brought into the world Birth life enioy the vse of sence but the soule hath the vse of reason and therfore as the reasonable soule is more precious then life so ought the life to bee spent to prouide and regard for the soule Birth bringeth vs into a laborinth of sorowes and therefore not to bee loued when death is but a short paine and therfore not to be feared Birth and life full of offences make men miserable but to die vnfaithfull is vnpardonable 〈…〉 to be borne to destruction and 〈◊〉 to die 〈◊〉 then liue without 〈◊〉 but when a happy life and godlie end conclude our time then is the soule at rest Birth is the cause of life in this 〈…〉 cannot warrant how long For 〈…〉 life is but a span and the continuance but a shadow so that nothing is so vncertaine as life nor so sure as death Birth setteth the loome of life 〈…〉 whereon we 〈…〉 many daies and many dangers Birth is the cause of 〈…〉 of many fathers yet 〈…〉 who is the 〈…〉 answered the 〈…〉 lies of which 〈…〉 the world Birth and 〈…〉 thinke of any 〈…〉 remember 〈…〉 is a meere birth 〈…〉 Birth of friendship 〈…〉 kindnes so that 〈…〉 dies loue and 〈…〉 Benefits Vnthankefull men hurt others for they let The hand of Grace to pay kind Natures debt BEnefits without all exaction require all thankfulnesse we must therefore blesse God for his bounty be ioyfull in his mercie and faithfull in our loue toward him for both Benefits haue sometimes a taste of bribery and there is a fault both in the giuer receiuer if honour be thereby purchased Benefits of magnificence are not measured by the smal desert of the receiuer but the noble bounty and disposition of the rewarder so Alexander giuing a citie to an inferior person who thought it ouermuch for his merit answered him that though it was too much for him to receiue it was not too much for Alexander to giue Benefits growe weary euen in common passages when men bee ingratefull but to make comparisons for good turnes breedeth an euerlasting hatred Benefits that are weake make a mans trauaile greeuous and when they seem wrested perforce they lose a grace in their acceptation whereas a timely reward is like raine to a barren land or a pleasant shewer in a distempered drought Benefits haue an excellent sound in their signification Etimologie for being deriued of bene-faciens or doing well they must needs do well that bestow good turnes as they doe not amisse that deserue them Benefits makes beasts remember their benefactors For in the story of Andronicus the slaue when he was to be cast into the Lions denne at Rome the principall and strongest amongst them not onely abstained from hurting him himselfe but kept others apart from any outrage against him And this was the cause this Lion he had healed long before in Affrica when he ran from his M r. and hid himselfe in his caue which now remembred him in requital in Rome when he was there to be deuoured The story is in Aulus Gelius and enlarged by Gueuara in his Epistles Benefits bestowd without desert shew some want of iudgement but receiued without requitall or thankfulnesse absolutely conclude an vnmannerly and ill conditioned man Benefits in time are the true blessings of friendship otherwise they may come when wee need them not and so lose the grace of acceptation or too too late and so lose the life of their effects thus an early frost is ill for fruit and great raine noysome in haruest Benefits from God are blessednesse in this life and eternitie hereafter

THE RICH CABINET Furnished with varietie OF Excellent discriptions exquisite Charracters witty discourses and delightfull Histories Deuine and Morrall TOGETHER WITH INuectiues against many abuses of the time digested Alphabetically into common places WHEREVNTO IS ANNEXED the Epitome of good manners exttracted from M r. Iohn de la Casa Arch-bishop of Beneuenta LONDON Printed by I. B. for Roger Iackson and are to be sold at his shop neere Fleet Conduit 1616. THE PRINTER To the courteous Readers GENTLEMEN HAuing had the good happe among other aduentures of Presse to Print not long since sundry small fragments full both of honest reuelation for Wit and vseful obseruation for Wisedome fit to please and profit the wel-disposed And perceiuing the same accordingly to haue found generall approbation and applause howbeit I must ingeniously confesse neither so orderly disgested by the P●nne nor so exactly corrected at the Presse by reason of some vnseasonable hast as both the Author and my selfe haue since seriously wished Now therefore at better leasure for your greater delight in reading and ease in finding I haue here with the helpe of a skilfull and industridustrious friend Methodically reduced all into this Rich Cabinet doubly furnished with ample Addition of newe Treasures of diuers kinds which 〈◊〉 you accept no worse then the former I shall bee the more encouraged to endeauour your further content to the vttermost of my facultie So fare you well R. I. ¶ An Alphabeticall Table containing the heades of all the principall matters in this Booke AEfinitie fol. 1 Anger 3 Atheisme 6 Beautie 7 Birth 10 Benefits 11 Couetousnesse 13 Crueltie 15 Courtesie 18 Courtier 19 Clergy 21 Citizen 27 Countrey life 29 Cuckold 31 Death 32 Diseases 35 Drunkennesse 37 Effeminatenesse 39 Elloquence 40 Enuy. 41 Folly 44 Fortune 47 Friends 48 Gentrey 51 God 58 Grauety 61 Honour 63 Humility 65 Hypocrisie 67 Inuection 68 Ignominy 70 Idlenesse 72 Kings 74 Knowledge 76 Knauery 79 Lawes 81 Lechery 83 Loue. 85 Liberty 88 Merchant 89 Man 91 Modestie 9● Money 94 Negligence 97 No-body 98 Nurture 100 Oeconomick 101 Office 105 Order 107 Oathes 109 Pleasure 111 Poetry 112 Pouer●y 113 Player 116 Pride 118 Profit 121 Quietnesse 122 Reason 124 Religion 126 Remembrance 129 Resolution 130 Statesman 132 Scholler 134 Souldier 135 Shifting 137 Singularitie 139 Sinne. 140 Sorrow 141 Temperance 144 Time 146 Traueller 147 Troubles 149 Vanitie 151 Vallour 154 Vertue 855 Warres 157 Wilfulnesse 159 World 160 Woman Whore A Treatise of Manners and behauiors THE RICH CABINET Containing Descriptions Characters Discourses and Histories Diuine and Morall Affinitie This wel may be the weake ones strong defence And strōg ones weaknes may proceed frō hence AFfinitie cannot haue greater glory then when the father is wise the children vertuous the brothers kinde the cosins louing and the kinred conformable Affinity is happy where cosins nephewes are well bred and kinde consorts sisters are modest and gracious maidens brothers are naturall and indiuiduall friends children obedient and pleasing to their parents wiues are vertuous and submisse to their husbands and wise and careful to gouerne their housholds Aff●nity degenerating in honesty is like foule scabs in a faire skinne such Affines brings as much credit comfort to their friends as do lyce in their clothes they are much like of a lousie condition they will cleaue close vnto you while you haue bloud to feede them but if you begin to die or decay they goe from them that breed them Affinity doth sometimes shew a catalogue of kinsmen but a blank of friends For it is not the similitude of titles or names but the resemblance of like true and tender affection and harts wherein the reality of right and naturall affinity consists Affinity of faire words and false hearts are like Tantalus his apples they are euer hanging round about him but he may die for hunger before he shall taste them Or they are like the apples of Sodom that are faire without and dust within Good for nothing but to deceiue hungry passengers who would but cannot feed vpon them Affinity is pleased when the children and childrens children prooue the Parents delight but if vngracious they are more charge then comfort Affinity with needy and penurious friends is like a stemme that hath many suckers or vnder-plants which are still drawing the iuyce away from the great and maine root but themselues neuer bring forth a handful of fruit Affinity hath that priuiledge that in lordly houses and of inheritors there ought to be the haunts of brothers cosins nephews vnckles and all other of his kin bearing good will to their affaires supporting their necessities in such wi●e that to them is no houre forbidden or dore shut neuerthelesse there are some brothers cosins and nephewes so tedious in speech so importunate in visiting and so without measure in crauing that they make a man angry and also abhorre them and the remedy to such is to appart their conuersations and succour their necess●ties Affinity makes men presume in offences but heere lies the danger when kinsmen fall out indeed they are at deadly food and commonly irreconcileable therefore a care must be had of the occasion and a cunning to contriue a pacification Affinity setteth whole families many times at variance euen to the drawing of strangers to take part but when an attonement is contriued the rest are not only condemned but pay for the mischiefe when a mans bloud returnes and feare of ouerthrowing the whole family keepes malice in restraint Anger Ire's good and bad if good it still doth swell At ill if b●d it frets at dooing well ANger is the heat of bloud as feare the defect of nature but in both temperance bringeth men to perfection Anger and Enuy makes the body leane and ma●erates the minde when it had need of rest●u●ation by rest Anger is sometimes manly as griefe vvith reason is naturall but to be outragious is beastly and to cry childish Anger without discretion turneth into furie and continuing without restraint endeth in sorow Anger vpon good cause is wis●dome and against sinne honesty and without sinne holinesse but to braule and swagger is vnciuell Anger without force is like a lustfull Eunuch willing but weak or like a mocked old man that holds vp his staffe but cannot strike in both a man shall show folly in willingnes to hurt and inability to execute Anger bringeth hastie spirits in danger of hurt and when the passion is cooled by consideration repentance followes but if it be too late it is subiect to derision Anger and excesse of meates are great enemies to health For meats doe corrupt the humors and anger consumeth the bones so that if men did not eate ouermuch and would not be ouer-angry there should be little cause to be sick and much lesse of whom to complaine For the whips that do most scourge our miserable life are ordinary excesse and deepe anger Anger made great Alexander like the least part

ended is birth to eternity and a true faith purchaseth felicitie Death is not to be feared when it deliuers from misery 〈◊〉 be refused when it leads to endlesse fel●●ity Death of a good 〈◊〉 is the mis●ry of a good seruant 〈◊〉 of a good father the ioy and reioycing of a reprobate childe but hee is not worthy to liue that is sick of the father Death both vntimely and shamefull is commonly the end of theeues and lechers For thé one furnisheth the hatefull gallowes and the other is commonly finished by lothsome surgery Death vndesired of age sheweth little feeling of grace as youth doth little signe of good nature or breeding that doth not loue and reuerence his elders and betters Death endeth the sorrowes of the righteous and beginneth the miseries of the wicked Deaths musick is sounded when wee beginne the song with sighs end it vvith sobs and keepe time with teares Death belongeth to him that killeth his enemie but hell to him that killeth himselfe Death is one and the same to all how-euer diuerse Nations differd in their seuerall burialls and sepulchers Death amōgst the Salamines Agarens had an extreame enmity for they were buried with their backs turned one against another so that if in life they were enemies after death they scarce remained friends Death amongst diuerse Nations had as diuerse entertainements For the Hircanes washed their dead friends bodies vvith wine and afterward annointed them with oyle which they kept to eate and drinke The Massagetes drew forth the bloud and did drinke it burying the bodies The Caspians burnt the bodies to ashes which they did afterwards drinke in wine so that the entrailes of the liuing was the sepulcher of the dead The Schithes buried no man without one aliue were ioyned with him which if any friend denied a slaue was bought to maintaine the custome And so in many other Nations according to the seuerall conditions of life they had as many deuises of buriall Yet death is but the priuation of life in all Death of good children woundeth the Parents harts but the life of a wicked wife is the woe and misery of marriage so that in such a case it were better to be honestly dead and worshipfully buried then liue to be continually tormented Death eternall and life abreuiated is the reward of the wicked and damned Death makes an end of all liuing creatures whereas derth destroieth but some kingdomes warres depopulateth but some countries fire cōsumes but some cities Death is so much the more grieuous to the rich by how much they made more account of long life For when a man shall bid his soule to liue at rest what a terror is it to haue it taken from him that night But life is irksome to the miserable because they cannot liue as they should nor die when they would Death of sutes proceeds from denialls and they commonly come by corruption of bribes and delayes are the mi●eries of hope vnkindnes the scourge of loue and combersomnes the breach of friendship Death and murther are wrought by vnskilfull Physitians and ignorant idle or ill-liuing Ministers the one receiues money to kill the body the other benefices to destroy soules either for want of good Sermons or by corrupt examples of their loose and lewd liues Death is often wrought by meere conceit of a faint heart as the fight of a drawn sword is formidable to a coward Death is sweet to a quiet conscience when life is irkesome to a distempred minde Death that is honorable is farre to be preferred before an ignominious life and life that is vntainted cannot but end with a glorious death in both necessity must preuent disquiet and hope of heereafter good extinguisheth the griefe of present bad Death is no way hurtfull in it selfe but the manner and the cause makes it most irkesome and odious Diseases The minde and body subiect are to sin And so to sicknesse but the worst's within DIseases amongst the Greeks were preuented without physick when they did gather sweet herbes in May were let bloud once a yeere did bathe once euery moneth and also did eate but once a day Diseases torment the flesh as sinne woundeth the soule patience applyed to the one and repentance to the other if applyed in time will preuent destruction Diseases vnfelt of the patient are like sinnes vnthought of by the reprobate Diseases at Ephesus were cured vvithout money or other instruction then their own experience and reading for the tables of medicines were hanged in the temple of Diana for euery man to read and such as had iudgement to practice Diseases are a bridle to the flesh and pull down the pride of lust yet sinnes that infect the soule are farre more dangerous Diseases are not easily and lightly cured when the patient is either inordinate or vnrulie the Physitian ignorant or vnfortunate and the medicine ill compounded or vntimely Diseases that continue are grieuous to nature as wants vnsupplied are wofull to reason Diseases are not cured in one body so soone as in another nor are the same medicines to be applyed to all constitutions alike at all times and vpon the same occasions Diseases most times are bred by gluttonie except such as growe from infirmity and when the appetite is choaked the stomack is made sick whereas hunger beeing orderly fed and nature moderatly supplied preuenteth that distemprature which shall tend to sicknes Diseases of cruelty are the gowt collick toothach stone and strangury but of senselesnesse loue and the lethargie Diseases haue had new names with new times and although in truth they haue been one the same yet are men so subiect to varietie that they must still say It is the new disease haue new physick and entertaine new Doctors Diseases are bred by infectious aire as a venomous tongue may procure death Diseases of the minde are bred by opinion which beguiles vs with a false taste of true happinesse for false opinion leads vs into vaine delight which is indeed the superfluitie of desire and enemy of nature Diseases are not cured without medicine nor fooles made wise without instruction which neglected the one may die in his griefe the other run mad in his folly Diseases are most dangerous that are not preuented betimes for if the bodie be corrupt they pull on still diuerse infirmities so that it many times chanceth that when a Physitian hath healed that disease which he was sent for yet the rest remaining bred by the former procure the ruine of the body Diseases and wounds are of one nature both resemble the conditions of sin for if diseases continue long putrifie they cannot be healed without corasiues and sharp burnings no more can a long sinner and corrupted heart come to heauen without true contrition or repentance troublesome afflictions Diseases weaken the body but sin ruines the soule Diseases of the body may be sometimes cured if the causes be apparant but the torment of a guilty