Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	appear_v	body_n	life_n	3,755	5	4.6231	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12819	Meditations, and resolutions, moral, divine, politicall century I : written for the instruction and bettering of youth, but, especially, of the better and more noble / by Antony Stafford ... ; there is also annexed an oration of Iustus Lipsius, against calumnie, translated out of Latine, into English.	Stafford, Anthony.; Lipsius, Justus, 1547-1606.	1612 (1612)	STC 23127; ESTC S1001	32,969	235

Vertue is placed euen in the middest of Vice Liberalitie is placed betwixt Auarice and Prodigality Valour betwixt Cowardise Rashnesse Mercie betwixt Cruelty and a fond Lenity Take courage Vertue thou shalt once shake-off thy priuation and put-on a habit without reiterated actions 87 Hee that meets with a contentious foole doth wisely in granting all hee obiects for it is more policie to gaine a friend without trouble than a foe with it 88 The same holdes with GOD that does with great Lords he loues to be well followed and attended But neither desert nor great friends can preferre a man to him onely those whom hee likes hee chooses I had rather follow him than go before Emperours 89 A yong man is like a wilde horse who if hee want a curbe will runne himselfe to death Those parents therefore are wise who ioyne correction with direction and keepe those in who else would lash-out 90 It is a thing difficult to finde out the humors of men because many dissemble their dispositions This businesse requires a crafty and experienced wit for deceit is neuer so soon discouer'd as by the deceitfull 91 Passion is the onely enemy to Wisedome He that conquers this enemy makes Wisedome his friend 92 A lingring hatred is badde Gods children are angry yet sinne not My wrath shall go down with the sunne but my loue shall endure longer than the sunne it selfe 93 Affectation makes a wise man a foole but if it meete with a foole it makes him an intolerable Asse In these later lame times we see many affect defects and to bee proud of that which indeede they should bee asham'd of Since Nature hath made me somwhat better than a foole let mee beware that affectation make mee not worse than a foole 94 It is a question worth the inquiring into whether or no all ostentation bee to be auoided The Philosophers cried-out Sume superbiam quaesitā meritis Assume a pride proportionable to thy merits And indeede both Morality and Policy perswade it for generally wee see those vnderualued of all men who vnderualue themselues Yet the word of God is to be obserued before the obseruations of men 95 Cōmines obserues this in Lewis the XI that hee would euen toile to gain any man that might either profit or hurt him This is an excellent policie and little or nothing or rather in nothing repugnant to diuinity 96 Religion is often made a cloak to villany But at one time or other Villany will cast-off her cloak and he that is wise will perceiue and detest it I wonder that men do not tremble as being before God when they dissemble before men 97 Nothing should so neerely touch nor so much moue a Prince as a base report of his predecessour though hee were his vtter enemy For though he himselfe lead the life of a blessed Angell yet from some mouthes wherein Calumny cloysters her selfe as much imputation shall bee laied vpon him as can be cast vpon the Diuell which his Successour in imitation of him will winke-at How many ministers of hell now-adayes not only reuile Gods on Earth with words but with written wordes also Historiographers may lightly touch the faults of Princes but if they raile at their persons they cease to bee Historians and become maleuolent Oratours Princes therfore should not imagine that their present fame wil be permanent but should take this prescribed or som other course by which they may as well stoppe the mouthes of the reuealers of their vices and reuilers of their persons as let-loose the tongues that trumpetout their vertues 98 As on the one side it sauours much of indiscretion to remember a man of any thing by which hee hath either done himselfe disgrace or receiu'd it frō others so on the other side it is a point of Wisdome to put one in minde of any action of his brauely performed of any speech of his vtter'd with the astonishment of the audience or of any Office in the Common-wealth which hee hath vndergone with honour and with augmentation of his reputation Hee that delights to displease men will at length reape no great pleasure 99 Humility may bee without honour but honour cannot be without humility if it bee it is but bastard There is no surer way than this to finde-out bastards father'd vpon the Nobility 100 It is foolish to bragge of riches or any external thing in the company of others For the better sort will thinke it done in enuy and emulation of them and the worse will take it done in contempt of them He that brags of things without hath but little within 101 If the Miser did but looke into what he does hee would neuer bee so miserable He is euer solicitous and hath scarce one happy houre in the course of his whole life He hoords and layes-vp not knowing who shall enioy it and oftentimes they enioy it who lay it out as fast not caring what become of it So that it plainly appeares the whole life of an Vsurer is nothing but misery and vexation O that a Cormorant did knovve how many beautiful bodies starue how many substantiall soules faint for want of his cash hee would not onely willingly part with all his pelfe but sel his owne body to solace their soules But indeed he is not so much to be blamed because whereas charity begins at home in others crueltie beginnes at home in him he almost starues himself that others whō hee suffers to starue may not take exception Euery-one is not guilty of this Vice The Prodigall hath such vse for his mony at home that he can put none to vse abroad Some get by the vse of their mony he loseth by the vse of his To Vertue O Great glorious Goddesse of the good thou suter and thou vvooer of the vvicked thou without whō the mightiest Monarchs are but poore miserable and with whō the basest Begger is great and mighty thou Mistres of so many mild Martyrs thou Gouernesse of all sweet dispositions thou beginner cōtinuer perfecter of all honorable actions Vertue to thee I consecrate this little languishing Work together with all the humble indeauors of my soule Gracious Mistresse as thou hast hitherto hardned mee against all the buffets of hard-fisted Fortune and armed mee against the kicking of Asses and the hissing of Geese so giue me still encouragements to maintaine thy cause against thy black-visag'd enemy Vice And seeing thou art a Mistres of many seruants I must not only remember my self but beseech thee also to remember all those that suffer for thy sake Giue an end to their miserie least misery cause their end and so thou be destitute of seruants for the next Age take the word of thy deuoted will not afford thee many Make much therefore make much of those vvho by thee are made more than earthly let them adorne earth yet a while and let vs a little longer triumph in them heer before they themselues triumph in

bright Intellect 44 An Hypocrite thinkes himselfe the vvisest of men but at last he finds it otherwise He thinks that his knauerie is vnseene because it is vnpunisht but hee is deceiued For not onely the searcher of hearts sees him but also men who can guesse at hearts will at length espie him For as hee that weares another mans garment will at length bee discouered either by the ouer-length too shortnesse or ouer-widenesse or some other default of the raiment so he that puts on an outward habite of sincerity of which he neuer had the lowest inward tincture will in time bee found faulty through the want of some thing or other requisite to such a holy professor I will not therefore dissemble either with God or man but professe that liuing which I will pronounce dying 45 Some will imitate Great men thogh it be in the greatest vices These are miss-led by opinion For as a golden rule being crooked cānot measure a thing so well as a plaine straight stick so neither can wee square our actions by the vnruly liues of Princes so fitly as by the plain euen and vertuous courses of the Poor I will honor Greatnesse but I will both honour imitate goodnes and will not hold him good who is great but him great who is good 46 A drunkard is no good secret-keeper It is the property of a drunkard to disgorge his bosome with his stomak to empty his minde with his maw I will therefore not tell a bibber what I would not heare againe least I heare of it againe from those to whom I dare not auouch it againe 47 Some say all they hear report that with confidence which was related to them with doubt These alwayes purchase laughter and now and then peril I wil not therfore tell all I heare but I will heare againe and againe that which I tell 48 Curiosity and Inquisition are two great enemies to Wisedome One being demaunded what Caesar whispered in his eare made answere that Caesar tolde him hee would inuent a very strange punishment for such as pried into his words and actions This Vice is very incident to young Courtiers who inquire after the discourses and courses of Ioue Iuno of the King and Queene I will not aske what I should not aske least I hear what I would not heare 49 There is nothing so much to bee desired in this world as health Without it the body cannot trauell nor the soule well discourse Without it Kings esteem themselues more miserable than Beggers and would giue their Kingdomes for an houre of ease I will vse health as I do my dearest friend whome I detaine by all meanes I can and going away I straight deuise how to get him againe 50 No vice gets a man so many enemies as Pride The humble loath the proud man because hee is so farre different from their straine and the haughtie hate him because hee would equall them If I bee proud of any thing it shall bee of my humilitie 51 Some make their bellies their gods and pray to him that feedes the Foule of the Aire to feed them with the Foule of the Aire They are not so much solicitous what they shall weare to-morrow as what they shall eat to-morrow For my part as I will looke to my bellie that it sterue not so I will looke to it that it stretch not 52 No humane study is so profitable as morall Philosophie No other study saith Seneca can diminish greefes and subdue Passions nor make a man more liberall more iust more temperate Seneca might haue also added that no other study can fit a man with manners and a faire behauior Ferdinand the Emperor making a speech in a publike assembly by chance gaue Priscian a fillip or two Which a Bishop hearing started vp and said Caesar you haue forgotten your Grammar to whom Caesar And you haue forgotten your Ethicks Bishoppe The reply was good but not rough enough for an admonitiō●o rude From hence it is that Schollars defectiue in this studie are tearmed by the Vulgar Meer Schollars that is Pure ●uppies Before I seeke to know other things I will ●eeke to knowe my selfe 53 Constancy is no vertue if it be might I so speak devoted to vice Change in the vitious is as great a vertue as Constancie in the vertuous I wil therfore be incōstant to Vice who is incertaine and instable of her selfe constant to Vertue who is euer the same and her selfe 54 They say there is a kind of resemblance between Sleepe and Death As therefore hee that is wearied with the dayes toyle doth not grudge to goe to bed as hoping to rise againe So I opprest with the excesse cares of many dayes wil gladly sleepe-out that long slowe-pas't Night Neither will I think much to goe to my earthly bed as knowing that I shall rise againe and put-on an incorruptible raiment 55 Mariage was ordained by God for mans comfort and yet man often times abuseth it to Gods dishonour and his owne discomfort The reason heerof is because al bodies are not of one constitution and therefore soules following the humors of their bodies haue not all one disposition VVhen therefore two differing natures meet see they are tied one to the other they will cut the very thred of life to be loose though it be with the loss of their soules Parents therfore do ill to match those together betwixt vvhom Nature hath placed an Antipathy a loathing What a cruell part is it of a Parent to marry his childe to him that hath most whē shee hates him most I pray God some of them doe not one day giue a deare account of some deare soules whose faire bodies they haue begotten doing perpetuall penance for placing wealth aboue woorth Had I a child that loath'd the man that I lik't I would sooner send her to the Church-yard to bee buried than to the Church to be married and should thinke I did her a greater courtesie to wed her to a Graue than to Griefe 56 There is nothing that man at once glories in and grudges at but Seruice Hee is proud when hee thinks himselfe the servant of God and hee is abiect when hee considers that hee is subiect to his fellow subiects Hee mutters against God accusing him of iniustice for that hee dimmes his bright beginning with a base succession made him not only to his own glory but also to augmēt the vaine glory of men The very name of King is as an allarum to stir rouse vp his envy and he feares him with the same feare that he does the diuell Man is deceiued for the Deity is serued not onely in the Deity but in Magistrates in Parents in Tutors in all those whom hee that is aboue all hath placed aboue vs. I will not therefore think I serue God onely when I immediatly obey his will but also when I obey the wills of those whom hee wills me to obey

I wil make a holy vow of an idle complement vowing my selfe the servant of his seruants 57 As there are few good Physicians for the body ●o there are not many for the soule As those of the bodie let many die for want of skill so those of the soule let manie perish because they knowe not how to apply themselues vnto them I haue seene an Empirick prescribe a cold remedy for a colde disease like those who seek to cure the desperation of Gods mercie with the declaration of his iustice As therfore the Physician of the bodie is not esteemed except hee can giue a reason for what hee does no more is the Physician of the soule to be valued vnlesse hee can giue a reason of that hee saies GOD hath left to his Ministers weapons to wound and balmes to heale Keyes to open keyes to shut but some of them wanting theological prudencie manage these things amisse As therefore knowing the constitution of mine owne body I will giue the Physician direction in som things so knowing well the ill estate of mine own soule I will in some things supply the defect and ignorance of my ghostly Physician 58 It is a common speech that Euery man is either a foole or a Physician that is he knowes what does him good and takes it and look what does him hurt hee refuses it It fares not so in matters of the soule For in those most are fooles and few are Physicians like childrē coueting that which harmes them and flying that which helps them I care not if I be a foole in my bodily diet so I be a Physician for the health of my soule 59 It is a thing worthy the consideratiō that thogh the soule be her selfe imprisoned in the body yet shee cannot endure that her prison should be imprisoned Of this there is a two-folde reason first because shee loues not to be double walled in and secondly this brings to her mind her owne imprisonment vvith the thraldome and subiection shee liues in to the Sense Yet withall t is a thing remarkable in her that shee is neuer so glad as when shee hath giuen her body the slip left it imprisoned in the Graue though at Natures first motion she was loth to part from it as hauing dwelt so long in it Lord let my bodie goe to his earthly prison that my soule may enioy that heauenly liberty So shall she bee free of Heauen and free from Earth 60 Examples taken from Great men hurt more than if they were taken from Poore The reason is because adversitie makes a man know him selfe whereas prosperity makes him knowe himselfe too well Now it is more safe to follow him that knowes him selfe than him that does not For as a true knowledge of God and of his truth is the beginning of diuine wisedome so a true knowledge of a mans selfe is the beginning of humane I will therfore sooner imitate those whō misery hath tamed than those whom ioyes haue made wilde 61 It is a great follie to write and print things foolish Things foolish I call things lewd void of sense T is strange that man should not bee content that onely the present generation should call him foole but that posterity also shold prick picke him out for one For my part I will not impart that knowledge to any man which may make him forget himselfe and when hee comes to remember himselfe may make him knowe that I forgot my selfe 62 All flatterers are odious and dangerous and aboue all others the Creeper The first and most pernitious that euer was was a Creeper beguiled the Woman vvho thoght that such a crawler could not haue such craft as afterward shee found he had Such Flatterers are poyson to Princes and oftentimes a bane to the best disposed Flattery is now-a-dayes admitted into the Courts of Princes nay into the bosome of Princes not cōsidering that though her ward below yet shee aymes high and hits those soonest vvho lie highest Those Courts are as happy that want her as those are cursed vnhappy that haue her 63 As the stomack if it be fedde a long time with one meate at length loathes the same so the soule despises ordinary accustomed discourse I will therefore feede my soule with varietie but not with confusion 64 Euery man thinks that which is opposed to the extreamest of his griefes to be mans chiefe felicity The poor man iudges riches the sicke man health the prisoner liberty to bee the highest happinesse I my selfe when I haue been discontented as I haue beene often haue thought content to be the best blisse and I often fall into the relapse and imbrace that opinion Hence-forward I will place my felicity in those things which may bring me to that neuer fading felicity and if my soule haue content heere I will thinke that shee is contented with this world and so hath lost the only marke of her immortality 65 God lookes for most honour from those to whom hee hath giuen greatest honor As Princes haue the highest place vpon Earth so should they do the greatest homage to Heauen 66 Nothing in this life is so vnsauory as Old-age The sadnes of mans last dayes is sufficient to pay him for the folly of the first The neerer Age comes to her growth the neerer Beauty is to her bane For in this pensiue time euery thing withers and groweth old but Euill and that retaines his full vigour Lord let my soule then flourish when my body fades and let the concord of my minde fight against the discord of my body 67 Nothing is so terrible to the greatest part of mortality as Death This little leane dwarfe will beard a Monarch in the midst of his Army making him shake that whilome shook Towers and made the Earth it selfe tremble with the weight of his Hoaste Great Alexander was a little childe in this and though he had often met Death face to face yet at last he turned his back to him and would haue hid himselfe from him as hoping to be inuisible to his inuisible Enemy What an absurdity is it in a man to seek to choak Nature or to grudge her the voyding of her excrements As when I was borne another died so I will consider that when I die another is borne If Nature bee wearie of mee I will bee weary of my selfe I were a foole if I should not For as no man can play vpon a broken instrument no more can any soule recreate her selfe with a bad instrumentaliz'd body If therefore Life flie from me I will not flie from Death 68 When men are calumniated they growe angry and if they be reprehended for any predominant vice in them they seeke to excuse and extenuate it I will not do so but will hearken to Epictetus who wils mee not to deny the sinnes mine enemy taxes mee with but to reproue his ignorance in that being vnacquainted with the infinitie of my crimes he layes