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	mind_n	soul_n	1,535	5	4.8520	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00659	Golden epistles contayning varietie of discourse both morall, philosophicall, and diuine: gathered as well out of the remaynder of Gueuaraes workes, as other authors, Latine, French, and Italian. By Geffray Fenton.	Fenton, Geoffrey, Sir, 1539?-1608.; Guevara, Antonio de, Bp., d. 1545?	1575 (1575)	STC 10794; ESTC S101911	297,956	420

is an infallible propertie in his iustice to minister rewardes to good men aboue the rate of their merittes and prepare punishment to the wicked vnder their deseruinges And where Christ commaunds not without great misterie that we should hold in our handes our candles lighted and neither vse the seruice of the candlestick nor appoint others to hold them for vs it is to aduertise vs that if God ought to saue vs it ought to be through his great mercy onely and not by any meane of our proper merittes although in our actions we ought alwaies to expresse a holy industrie and diligence In like sort it is not enough in the profession of religion that we be girt that we haue cādles that we hold thē in our hands or that we haue many candles but it belongs to our christianitie to haue thē burning with light not as dead and stinking snuffes wher by we are warned the better were it not to enter into religiō at al if in the same we correct not the abuses of our liues gather profit by the fruit doctrine of the gospel by the example of the great prophet S. Iohn baptist being himself as the scripture saith the candle that burned gaue light are boūd al sincere vertuous religious men to take hede that they want no wax of good life to burne and be lesse replenished with vices to giue impedimēts to their lights so that no other thing is the religious man vndeuoute then a candle dead it can not by any similitude resemble a candle light but rather a snuffe troden out quenched where the man of the church hath no other good thing in him then his habit by the which he ought neuer the more to exalt or glorifie himself since afore the maiesty of God it is no no other thing to be reputed a holy man holding nothing of vertue but his habit then a candle whose light being quenched his qualitie lieth dead The virgins that had not their lamps lighted according to the iudgement of the gospel deserued not to enter with the bridgrome euenso the man by whom is not performed the dutie of a good Christian and muchlesse hath fulfilled the office of a Churchman may stande assured that when de dyeth he shall not be founde amongst those that are inuited but past ouer to the fellowship of such as are deceiued That great is the grace which God sheweth to that man whom he withdrawes from the world and reduceth into holy religion for that there is more suretie to stande and not so much subiection to fall and if he suffer him to stumble he hath appoynted him helpes to hold him vp and many readie meanes to repentance Since that in the Church he hath more oportunitie to serue God and lesse occasion to commit sinne And albeit being compounded vpon humors and complexions of corruption we cannot but erre in thinges corrupt and worldly Yet such is the care and protection of God ouer those that he loueth and hath called and chozen to the seruice office of the Church that if sometimes he suffer them to fall the better to make them know him it is not without the readie assistance of his hand to helpe them essoones to ryse agayne Yea he seldome suffereth them to slyde into such faultes as may geue him occasion to be angrie with them Therefore who vnder the habite of religion riseth into a minde of Pryde Ambition Epicuritie or Malice is amongest the children of God the same that Satan is to all Christians Dathan amongest the Jsraelites Saule amongest the Prophets and Judas amongest the Apostles Wherein let all men be warned that haue will to enter into Religion that afore they séeke it they may know wherefore they follow it since for no other cause ought they to come to the cōmunion of Religion but to amend and reforme their liues For albeit the sinceritie of Religion receiue great sinners yet it is with no tolleration to commit heynous Crimes after they be inuested What other thing is ment by that Discipline of the Scripture wherein the Lande of Promise for traueling in small labors on the Holydayes they were commaunded to be stoaned But that to the man of the Church sinning lightly in Religion was merit of great seueritie punishment for that a small sinne committed in the world beares an estimation of a grieuous crime in the Church Take héede sayth S. Paule that you receiue not the grace of our Lorde in vaine And what other thing doth he then receiue it in vaine who makes no reckoning of his election and cares not to be called to the Church and deuided from the worlde For as by baptisme we are sanctified euenso by the profession of the ministerie we are regenerat Let euerie one then take héede what it is that he takes in hande afore he beginne to manage so holy a function and whether they be professors by will or by necessitie For all religions being of the institutions of holy personages as it can not be tollerable that in their ministers be any imperfections or want of perfect deuotion and vertue So who in the habite of religion will liue prophanely or follow the libertie of the worlde in that man is no apparance of reformation and lesse argument of fayth or vertue And therfore in the church for some perticuler mento be more exempt and priuileadged then others or to aspire aboue the congregation and communitie of the Church in any priuat or familiar prerogatiue although it may be suffered for a time yet religion can not holde it tollerable long For no more then the Sea can beare bodies that be dead no more hath the Church a nature to brooke in her ministers mindes of Ambition and Pryde for which cause it is called order as wherein are conteined all thinges well ordered which without this order cannot but beare to cōfusion Who hath once taken the habite of religion and will still continue entangled with the customes of the worlde and exercise his minde in vanities can not but breake the statutes of Religion and stande in perill of infidelitie since the doctrine of the gospell and the libertie of the world could neuer holde societie or fellowshippe together A discourse in the presence of a great assemblie of Noble Ladyes of the good and euill that the tongue doth Mors et vita in manibus linguae IF to men of the worlde were power of election to demaunde the thinges they desire most afore all other temporall felicities they would require to liue long And if on the other syde they had libertie to contesse what thing in the World they abhorred most who doubtes not but all men loth nothing more then to dye Wherunto there is to be made this readie reason that as liuing they enioye that they haue and dying they leaue to be that they are So with life all things are remedied by death there is nothing which hath not end

suffer more separation and liberty they cannot expresse so great vertue and effect as in the lesser body whose littlenesse kéepes them better to their naturall properties and actions according to the iudgement of Homer who in his discription of Vlisses maks him of little stature but of much excellency of wit and of the contrary he sets forth Aaix with body members of great corpulency but very simple in minde and iudgment Where you aske me how it commeth to passe that for the most part peasantes pore men of the country get children wel accomplished wise and of the contrary to men of great wisdome and opinion succéede children that be Idyots and without iudgment I take it to procéed of this The simple man and he that followeth the toyle of his husbandry when he is in the exercise of generation thinkes of no other thing but of the pleasure in the act by which this séede is more perfect as hauing the full consent and force of all the spirites vitall animall and naturall the same breathing into his Chyldren mindes suttle and resolute But wyth the wyse men it is otherwayes For they hauing continuall exercise of minde kéepe their thoughtes in impression and contemplation of some particuler thinges eyther concerning honesty profite or matter of enterprise whereby as it is not possible that in the act of generation their natural séede should be accompanied wyth the forces of all the spirites and specially of the spirit animall which engendreth such cogitation in persons So of necessity to the children which they get are referred more imperfections then to others You would know why a stone a péece of Iron or other such like thing being thrown into the water sinketh forthwith to the bottome where of the contrary a péece of wood how great so euer it be swimmeth alwayes vpon the vpper face therof Tocuhing the property of the wood I think it may be referred to the litle holes that be in it which being full of wynd aire so hold it vp that his weight cannot work his naturall condition but stones Iron compounded of bodies more close heauy and suffering no conduit or place for the aire to enter of necessity sinke downe as hauing no impediments till they come to their ceinter To this may be adioyned the experience of suche as are drowned who the fyrste daye fall to the bottome but afterwarde remounte aboue the water For after the Bodye bée rotten the Weysande and all other concauyties are fylled wyth Wynde and ayre by whose propertye they are blowen vp and séene floate vppon the vpper most of the Water For thys cause there haue béene certayne Pyrates who vsed to cutte out the weysande of suche as they slue in the Sea to the ende their bodyes were not throwen vp agayne to the disclosing of their vile act By this reason also egges that are not broken or corrupt sincke fortwyth to the bottome being throwen into a ryuer Where such as are rotten floate vpon the water for that the humor that is within being corrupted makes place to an ayre that entreth which kéepeth the egges swimming You aske me how it happeneth that louers often times expresse in their vtter partes a passion of colde and sometimes a feruencie of heat séeming to suffer those same fits and motions which we see asscribed to Agues Touching this demaunde albeit you might be better satisfyed with your owne experience then with any resolution of me who haue alwayes professed the science of humanytie and not the study of folly Yet according to our method of naturall reason I may thus farre presume to your instruction that louers plunged in the passion and perplexities of loue their naturall heate wyth drawing to the inner partes leaueth the extremities of the body colde as depriued of all their hote substance the same conuerting them into mindes vncertaine tormented and traunced But when they are brought into hope of obteyning their naturall heate eftsones retorneth outwardly and disperseth through all the extreame partes of the body which by this refreshing of the bloud becomes red and of pleasaunt temperature For that cause it hath bene an vse amongest Paynters and grauers of Images to draw Cupid sometimes sad and sometime ioyfull giuing him withall the forme and proportion of a Chylde for that light loue is an affection great and vehement and yet lasteth not long Whereto the loue vertuous and honest is ioyned continuance and constancie as appeareth in the friendship betwéene friend and frende the affection of the Father to his Children and the obseruation betweene the husbande and his honest wyfe But touching vnlawfull loue as it bréedes oftentimes in peesons not well knowen one to another therfore hath no great stability and lesse continuance so the loue honest taking his greatest consideration of the merit qualety and vertue of the party remaynes alwayes moderate and temperate where the affection that dare not be iustified is full of violence fury and passion Where you would know wherupon it procéeds that louers are striken and made slaues bondmen at the only regard and sight of their Ladies I aunswere according to the opinion of some that as the true seate and testimony of loue consisteth in the eyes and no part of man more truly expresseth the inward affections of the body then the eyes so loue being a certayne affection and good will is naturally bred of a thing lyke to himselfe For such as loue search nothing but recompence of affection and by consequence the house and seat of affection which is the eyes by whose meane they are made certayne of the loue which remayneth wythin You aske me why louers passe most part of many nights with out power to sléepe you must consider that this great affection draweth the whole man to it so entāgleth him wyth confusion that he retayneth no contemplation of thinges necessary or profitable This affection is that selfesame loue who much lesse that he will suffer his subiectes to liue in rest séeing as a Canker hée encreaseth more and more to the confusion of all their delyghtes felycitie and contentment and therefore hée is place amongest the naturall diseases afflicting the tranquility of man There is also an other reason which is drawen from the cares and thoughtes which Louers haue For those malenchollyke contemplations mingled wyth passions of choller and heauinesse doe heate and dry vp the party Restrayning by that meanes his course of sléepe which proceedes of vapoures colde and moyst the same béeing also the cause why olde men wake more then the younyounger sort as béeing Conuerted into more colde and drought Where you demaund why Louers fall into great complayntes for small causes you must consider that béecause Louers aboue al other sorts of men are naturally suspicious and caryed into mutation for small thinges lyke litle Chyldren They are by that meane seldome wythout heauinesse and sorrow of harte and therefore so muche

when it is violent If we prayse the earth for her fruite we murmure against her when she is barraine If we haue commoditie by riuers for the stay of our thirst and to bréede fishes for our noriture they are intollerable on the other side when they ouerflow their channels and drowne our fieldes and cattell Too much meate bréedes indigestion and too little makes the stomak weake wāt of exercise brings sicknes too much labour is hurtfull solitarinesse makes vs encline to melancholy and too much conuersation is importunate Riches are accompanied with care and pouertie subiect to sorwe But let vs exchange these customes with the actions of auncient noble men in times past in whom if there were causes of many merites they boare also matter no lesse worthy of blame For the Gretians praised Hercules for his force but they accuse him of tirannies The Lacedemonians attribute much to Licurgus for the zeale he bare to his common weale but they note him for a most seuere and rigorous iudge With the Egyptians Isis is famous for his patience but they stayne him for his vnchastetie The Athenians extoll Plato for his doctrine but they accuse his great couetousnes The Romanes make Caesar to be mercifull and withall reapport him to be hautie and proud So that if in men of so great accompt haue bene found imputation of vice and fault you and I sir may well conclude that there is no bread without branne no Nut without shell no trée without barke no corne without chaffe nor any man without fault All my life long I haue heard men complaine of women and women murmure against men in both which I thinke is one equall and common reason For since there resteth betwene man and woman such difference in their creation they must of congruent necessitie be contrarie in condicion And therefore except in Iesus Christ it is Blasphemie to thinke that any person is dispensed with all from erring or acquited from falling This discourse sir haue I vsed the better to bring into your remembraunce the mariage betwene you and my néece which was accomplished rather by ioynt will and consent then by necessitie eyther of you being in state well hable and sufficient to preferre you And seeing you cannot denie that when you made choyse of her you promised to serue her and with great importunities disauowed your self from all others to cleaue vnto her It is neyther reasonable nor iust that you now bequeath your selfe to the seruice of an other séeing by no equitie you can be due to none other but to her only If there be infirmities in her I hope they are not so desperate but the office of a good husband may either reforme or suffer them and for imperfections I sée not how she can be charged with any hauing beautie riches linage and vertue Oh how many wiues be there now a dayes who if they be riche they lacke beautie if they be faire they want linage if they haue high birth they are voyd of vertue If they be vertuous they are not young And being young they may perhappes want discretion and gouernement by meanes whereof as their husbandes haue wherevppon to repent and their parents no small cause of sorrowe So let all men esteme it no small felicitie to receiue in mariage a wife well borne young fayre riche and vertuous to whom he is bound as the soule to the bodie and if he exchange deuide himselfe to straungers he stands guiltie of no small offence and is subiect to no little daunger I heare sir that you vse the seruice of other houses then your owne in the night that you delite to walke the stréetes and behold the starres that you visite Curtisanes and haue familiaritie with bawdes exercises truly to decay your substance and bring daunger to your person And I cannot maruaile a little that hauing alreadie trauelled most regions in Christendome which ought to suffice to establish the race of your youth that now you will not séeke to put your mind in rest the oportunitie so seruing together wyth the commoditie of so good a wife and large liuing The vanities or follies which follow young men are for the most part referred to the gréennes of their youth but if wee haūt lightnes after we be maried much lesse that we can be excused séeing all the world standes vp to condemne vs And therefore to make pilgrimage to such saintes as you worship or visit shaded houses wherein dwell no bodie but curtisanes with paynted faces or to bee a straunger to your owne house wherein you find nothing but vertue and vertuous delites it can not but bring preiudice to your honour hazard to your soule slaunder to your posteritie and spoyle to your patrimonie For that being so possest by straunge women where they haue no possibilitie to marie with you they will labour to plumbe vppon you till they haue left you neither fether nor flesh If you haue no regard to your soule at least looke back to the safetie of your goods séeing that from the day you enter mariage and haue children as touching your goods you are no more Lord but only a tutor and kéeper of them And therefore no lesse guiltie is he that loaseth his own goods then he that robbeth an other But if you haue no respect to your goods at least beare care to your honour to the end you may more easely aspire to publike charge in the common weale which being not distributed to young men full of libertie but to men of setled stay and grauetie It behoueth you to remayne no longer as you are but to be such one as you esteme your selfe to be If you beare no respect to your honour at least vse consideration of your soule For so delicate is the lawe of Iesus Christ and so straite the cōmaundements of God that they do not onely forbid men conuersation with straunge women but also condemne all desires that waye It behoueth you also to haue care ouer the securitie of your person and health since it commonly hapneth to the man that emboldneth himselfe to drinke of all Waters and carieth a key to open other mennnes Lockes that in séeking to dishonor his neighbour he shall suggest perill to his owne lyfe Your Wyfe will endure harde Fare many frownings restraint of libertie all reproches yea though they be thundred with stripes with all other perplexities vpon condition onely that you loue her alone and séeke no knowlege with others For there is no greater dispaire to a Maried woman then when her Husband dischargeth vpon her backe all his Iars Quarrels and passions and reserueth his pleasures ioyes and companie for an other Yea it is harde in whether of the two resteth the greater harte eyther as touching the Husbande to doe so or in respect of the Wyfe to endure it Oh it is intollerable to the Wyfe to heare her husband merie abroade and finde him frowarde at home