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	nature_n	soul_n	2,893	5	5.2542	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00350	De co[n]temptu mundi The dispisyng of the worlde / co[m]piled in Latyn by Erasmus Rot. ; and translated in to Englyshe by Thomas Paynell ...	Erasmus, Desiderius, d. 1536.; Paynell, Thomas.	1532 (1532)	STC 10470.8; ESTC S878	52,338	112

thou shalte fynde and haue hit more heapingly and farre more surer What thynge maketh the so carelesse that thou wylte beare so dere a treasure amōge theues If thou haue ought it shal encreace here in religion but in the worlde is cōtinual feare lest thou forgo it Here mooste specially is the ilke inwarde peace and excepte the outwarde quiete be here it is no where In the worlde is no inwarde peace and as for outwarde peace if there be any it is very scante and nat very sure And this is certayne that y e religious houses reduce y e yl men to goodnesse and they that be good hit maketh better But contrary wyse the worlde is wont to make good men yll and yll men worse Of the pleasure that is in solitary lyfe The .xi. Chap. IN discriuynge of tranquillite or quiete I haue ben more brefe than y e thīg required and yet therin I was more ꝓlixe than I thought to haue ben Nowe I wil as shortly as maye be declare or entreate of pleasure the whiche thynge onely remayneth vndeclared Undoubted all folkes are so obstinately inclined to pleasure that for no maner yuels they can be feared frō it nor no reason can withdrawe them from hit And parauenture hit is nat without great skele y e Epicure saythe mortall creatures in y e iugemēt of pleasures do erre moche but yet all creatures by one assente some by one meane some by an other seke for pleasures So that for this cause moost speciallye secular or worldly folkes are wont bothe to flye and hate the institution of our lyfe the whiche they repute to be harde strayte greuous peynefull and cleane without pleasure But to the ende that this errour shulde nat abashe or make them agaste I shall playnly declare that it is farre other wyse Yea our lyfe is so moche without pleasure that I durste entyce to vs all the delicate Sardanapals as to a paradise of all delites pleasures Thou wylt obiecte and say yea fayth pleasure is in monastaries lyke as the delphin is taken in the woddes and the wylde bore hunted in the see I assure the good Ioyce that all the maner of our lyfe is pleasaunt Thou askeste me howe that shulde be I shall shewe y e howe Epicure denyeth those thynges to be pleasures the whiche be cause of gretter greffes We kepe no drabbes nor lyue nat in aduoutry nor we feede nat nor ingurge nat our selfe lyke as the wanton ꝓdigall felowes are wont to do we be sobre at the sonne goynge downe and sobre whan the sonne ryseth the whiche thynge they can nat say For those thynges are neuer in so good plyte but they be cause of more grefe than delyte Nor we neyther can nor couet to be enryched nor to be ennobled by any hyghe magystrate or rowme Nor in these thynges we omytte nat y e maystership of Epicure For seynge that they cause littel pleasure moche grefe me semeth we do wisely in that that we wyll nat bye a small commodite with a greatter inconuenience More ouer Epicure teacheth that other while sorowes must be ventred on or taken well in worthe to the ende that greatter and more greuouser dolours may be fledde eschewed And lyke wyse ofte tymes we must forbeare smal pleasures to thende that we maye optayne greatter What speake ye of vs We religious men suffre and gladly endure watchynge fastynge solitarinesse sylence and suche like thynges to thende that we wolde nat susteine greatter sorowes We be nat dasshed ful of swete sauours we sytte nat bollynge drynkynge all the daye we daunce nor reuell nat we loyter nat about whither so euer fonde luste calleth vs nor we set nat our fantasy on suche lyke folishe toyes but wolde to god thou coudeste se beholde with wath great auantage we wante those thynges Haddest thou thought y t we had for gone pleasure Nay we haue nat so done but we haue made a chāge yea in suche a wise that for a fewe and smal pleasures we haue receiued many great pleasures Me thought nowe welyore that these picked delicate felowes gaue an eare on trust that I wolde shewe some newe inuētion of pleasure and for certayne so I wyll But in y e meane tyme I wolde they shuld withdrawe their myndes from foule stynkynge vnlefull pleasures y e whiche they vse with beastis in commune I wolde they shulde for sake theyr beastilynes and vnderstande that in man is some what more higher and more diuine where vnto theyr delectation shulde be rather applyed than vnto the bodye For seynge that in beastis there is nothynge more noble than the body hit is nat vnskelfull that theyr felicite resteth in fillynge of theyr bealies and in bodily luste But the condition or state of man is more worthye than that he shulde esteme hym selfe to be borne for none other cause than beastis be For man is nat onely made and cōpacte of the body but also of the soule In body saue onely in shappe we differre nothynge from beastis but in the soule we resemble very moche the deuine and eternal nature The body is a thynge erthye beastly slowe mortall syckely caduke vncrafty and vnnoble Contrarie wyse the soule is a thynge heuenly diuine immortall perpetuall pure and noble Therfore as moche as the bodye is lower and vnder the soule in dignite so moche more the pleasure of the soule shulde excelle the wanton and lewde lustes of the body For that pleasure lyke the soule it selfe is perpetuall neuer lothesome pure honeste diuine helthfull Contrarie wyse the bodily pleasures are disceiuable soone vanyshynge lothsome more sower than swete foule and deedly But it is impossible to enioy the pleasure of the body of the soule bothe at ones The one muste nedes be forgone What wolde Epicure saye to this if one asked hym counsayle Forsothe that we shulde expelle and put awaye from vs those fylthye and foule lustes of the body that they lette vs nat to opteyne the swete and most excellent pleasures of the soule The whiche thȳge as I haue sayde is nat away to lose but greatly to wynne pleasures But me thynke thou lokest that I shulde tell with what pleasures of y e soule we be fedde here Fyrste as Epicure sayth whose authorite I wyll nat yet forgo to wante the horrible vexation and grudge of an vnclene cōscience is the greattest pleasure that can be For he hath nat a lyttell to reioyce of that hath nothinge to be sory fore Farther is nat the cōtemplation of heuēly and immortal delectations vnto the whiche we hope ones by goddis grace to come a thynge of great pleasure Who is so blonte of vnderstandynge that whan he beyng wery of this lyfe dothe remembre the felicitie celestyall wyll nat wepe for very ioye Whose mynde is so agreued and oppressed with heuynes sorowe the whiche whan he remembreth the lyfe to come doth nat rise vp and waxeth very gladsome