Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	call_v	reason_n	4,039	5	4.9623	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01286	A booke of christian ethicks or moral philosophie containing, the true difference and opposition, of the two incompatible qualities, vertue, and voluptuousnesse. Made by William Fulbecke, maister of Artes, and student of the lawes of England.	Fulbeck, William, 1560-1603?	1587 (1587)	STC 11409; ESTC S105667	32,626	90

found either in sea or on the earth they did not tarry til hunger or thirst ouertook thē but they did preuēt these by an arteficial appetite before the diluge the onely treasure on the earth was wine the people did eate and drinke maried gaue in mariage rise vp to play and vsed all kinde of dalliance euen vntill the daye wherein the windowes of Heauen were opened vpon them till the waters had oueflowed and disfigured the earth that the very shard of a drinking cuppe could not be séene in the worlde It is a verye vnnaturall thing that the belly béeing made by nature a place of excrements shoulde bee made an Idol but it is a greater shame that the Idoll of the beastlie Cyclops shoulde be made a God to Christians which the true GOD will at the length confounde together with all them also that make it a God It is straunge to sée the appetite of man that whereas beasts are contented with that food which nature hath appointed for them and take no more thereof then that quantity which nature hath alotted vnto them man should so far surpasse the limits of reason and reuerence due to nature that with an vnsatiable desire he followeth those things which are discommodious pernitious and pestilent vnto him And although in the kinde of beasts the Lion is most i●cōtinent most rauenous and gréedy of his pray and be ●ide this hath ā excessiue appetite which cannot be stanched without great superfluitie of nourishmēt yet for the space of thrée daies or at the least two two daies after he is fully satisfied the Wolues when they are gaunted with hunger do eat rather earth and clay then they will violentlie rush vpon the beastes of their owne kinde This abstinence is greater then Mirianis who though she were of singular behauiour amongst the Iewes yet could not abstain from gnawing the bones of her owne childe and man to augment the gréedy worm whereof he is possessed doth inuent and vse daily sauces sirupes brothes mixtures that may pricke his stomacke forwarde to craue more then it may well containe wherby there ariseth such superfluitye and such superabundance of naughty humours in the bodie that there bee more then fiftie kindes of diseases ingendred in the eies and by such varietye of tastes wee are prouoked to drinke so much that a great nūber of diseases as Catarres rewmes swellinges goutes dropsies doe shake the foundation of our healthe and the whole frame of our bodie and if the body were only cloyd with the inconueniencies that arise of surfeiting the riot of banquets were more tollerable and lesse reprouable but sith Corpus onustum Hesternis vitijs animū quòque praegrauat ipsum The bodie stuft with hosterne cates doth ouercharge the minde Our trenchers are to be washed with our teares our tables whereat we sitte drinking beluing and carousing are to be accounted engines and snares laid by the deuils subtiltie to intrap our soules our costly viandes are to be accompted the lures of gluttonie our musicall and swéete sounding instruments which are prepared to make the minde more cheerfull and frollicke are no better to bee esteemed then alluring Sirens which eate them whom they delight and kill them with their téeth whom they haue called with their tongues It were infinite to number the greate mishappe that hath chaunced the outragious crueltie that hath bin committed after that the minde hath bene ouercast with the miste or exhalation that riseth from the stomacke surcharged with delicates The Cittie of the Troyans was drowned in wine before it was burnt by fire Hierusalem was ouerflowen of gluttonie and drunkennesse before it was ouerrun of the Romanes and Turkes the Aegiptians were not so much ouercom'd by armed men as by the banquettes of Cleopatra Catiline did besiege Rome with a troope of pleas●res before he did threaten it w t an army of souldiers Dido was first inchanted of Liber Pater before she was bewitched of the boy Cupid Nero was filled with the wines of Campania before he was poysoned w t the counsail of Anicetus ther was in his stomack a flood of Nectar before ther was Furor in mente or Ferrū in manu y e principal cause why y e Persians were enemies to the Lidians was because of the good cheere that they found iu Lidia Now if any man thinke that the mind being a substance immateriall cannot be infected by any contagiō procéeding frō the body he shal perceiue his iudgement to be erronious both by cause by example the soule I graunte might liue-like an angell in the body it doth as yet shine in the corporall lumpe but tanquam coelum in coeno Like an heauen in a dunghill It is so nigh the bankes and borders of this earthly Tabernacle nay it is so inclosed within the walles gates thereof that it must of necessitie be defiled with the dust that ariseth within the walles but to finde out the reason I will vse a very briese discourse which notwithstanding shall carrye some taste of Philosophie There be some thinges that belong to the soule alone as reason meditation reminiscence some thinges to the bodie alone as heauinesse augmentation diminution and that strēgth which the Latines call Robur the Graecians Ischus One thinge there is which is common both to the soule and the body and that is Appetitus or vis concupiscentiae The appetite or force of concupiscence which being an ambidexter or parasite both to the soule body inueagleth the soule by the senses of the body deceiueth y e body by the liking of y e soule for when the minde hath made y e maior proposition of the sillogisme Whatsoeuer is pleasant and sweet is to be liked of the bodie by the force vertue of y e senses maketh the minor proposition Dainty cheare is pleasant and sweet the appetite doth straightway conclude Ergo Dainty cheare is to be liked off the natural carnal mā hauing learned this lesson triūpheth in his own conceit is both waies bent either to cōfute y e Stoicke or defend y e Epicure but y e modest wel iudging mind can make a distinction of pleasant thinges as also of pleasure there is a pleasure that is Dulcis decocta Sweet and liquid which melteth as soone as it féeleth the heat of y e mouth is digested as soone as it is deuoured so that being not able to abide y e stamp of y e téeth it is rather to be accoūted superfluous drosse thē substātial mettel Ther is another plesure y ● is Austera solida Sincere and sound which though it be not as pleasant as spice yet it is as necessary as salte though it do not slide through the bodye as through a conduite yet it descendeth into the minde as y ● euening shower into the caues of the earth the true pleasure is neither painted with colours nor blanched w t cookery

beastes Let them bee assured that pleasure when it moste delighteth is at an ende that it falleth head-long into the bosome of sorrow and that the greatest pleasures wyll at the last be turned into sharpest tormēts Gluttony is the mother of cruditye in the stomack drunkennes breedeth the ache of the sinewes venereous practises bréed palsies stifnes of ioyntes and a roaring ventositie in the entralles Pleasures are not sound nor faythfull they salute vs with a fayre face but behind theyr backes is a grim desolation And therefore let thē be shaken off in time they embrace fréendly that they may strangle trayterously and whosoeuer performeth this admonition let him bethinke himselfe to what a number of bad companions he hath gyuen a farewell Hys bodye is free from ougly diseases his mind is deliuered from ignorance his appetite from sensualitie hys estate from daunger hys house from dyscorde hys soule from y e secrete pange of a griping conscience al things shall then turne to the beste vnto him hys afflictions to preseruatiues hys sorrowes and brinish teares to an acceptable sacrifice and the great vnconstancie of fréendes to a great confidence in God I am plunged in a déepe and vnspeakable sorrowe when I thinke vpō the fancies or rather furies of mē which I can better deplore then describe and rather meruaile at then amend Is it not a great madnes not to beleue the word of God whose trueth is published by the bloode of Martyrs resounded by the voyce of the Apostles proued by myracles confirmed by reason witnessed by counselles by the heauens declared and by the deuils confesed But is it not an excéeding madnes for a man not to doubt of the trueth of the Gospel and yet so to liue as though there were no doubt but it were false If y t bee true which is sayd in the Gospell It is harder for a rich man to enter into the kingdome of heauen then it is for a Cammell to passe through a needles eye why doo wee so gape for rytches why doo wee dedicate all our labour to vniust Mammon making golde our patron and protector as though life death were in the vaynes of that vile mettall but here some professors of cauills wyll take thys exception Ryches are in the number of good thinges and are the blessinges of God and therfore there can bee no excesse of them because there is no excesse of a good thing Thys reason because it is so well pytcht on the heads of worldly cormorants that they take it for a helmet must be wyth great consideration confuted Ryches I graunt are the blessynges of God and a cleare light of his fauourable countenance neyther is there any excesse in the Lordes bestowing who dealeth vnto euery one according to weight and measure but the excesse of riches procéedeth from y e outragious appetite of man as the heathens dyd prefigure by y e couetous desire of Midas by the infinite desire of Alexander Magnus who imagined a pluralitie of worldes for the better instructing of whō I am of opinion that Aristotle did especially wryte hys first Booke de caelo It is I say of the inordinate appetite of man which because it is excessiue it must of force prosecute an excesse of riches And thus it may be prooued that it hath such an obiecte to worke vpon Euery thing whē it hath gotten a sufficient and proper matter to worke vppon employeth his force to that thing onely as hauing a taske prescribed to it of nature Therefore if ryches were the proper obiect and matter of worldly desire then hauing gotten the wealth that it firste desired and fully proposed as a cōtentation til the end of lyfe it would rest in y t as in an hauen be contented w t that only was sought for contentation but we see the contrary for it flyeth frō sufficiencie to superfluity in such fugitiue maner that it séemeth nothing wyll satisfy it but excesse of ryches and to that indéede al the cogitations of y e couetous are bended euer labouringe longing and compassing till they haue aspired to an excessiue substaunce Ouermatching him whom the Romaines thought matchles in hys kind the wealthy M. Crassus Much like to these rauening affections were the chaungeable imaginations of the Heathens who placed at first in theyr Olympus but a fewe Gods yet when they wext so haughtie that euery one would haue a God for himselfe and himselfe a God theyr heauen wext so full of hée Gods and she Gods that as Iuuenall saith Atlas hath a heauie burthen or to make hys meaning more plaine a knauish loade Nowe if excesse be the obiect of couetousnes couetousnes must of necessitye be a vice for all excesse and defect properly taken is a vice and al excesse and defert as Aristotle saith is to bee shunned Ryches therefore are abused by the vntamed concupiscence of man and are often wrested by a sinister interpretation to abuse It is not to be doubted but the ryches wherewith God aduaunced Iob were very singular and the rare blessinges of the Almighty but the deuill that erronious Serpent vsed them as a bayte and snare to intrappe the soule of Iob. For he imagining that his ryches had lulled him in securitie and intangled his conscience thought that the spoyle of Iob hys ryches woulde haue béene the sacking of the soule So riches were an instrument of abuse to the father of lyes And though the patrimony of Naboth were y e ordinary meane of God to serue the vse of Naboth yet the same was an instrument of abuse to the deuill against the soule of Achab. So likewyse riches were vsed of God for the allurement of Nabuchadnozer to the acknowledging of of his mercies but the deuill wrought in him a discontented desire brought him to this absurditie that hee thought Babilon was a Heauen and himselfe a God There is nothing in the worlde so precious but it may be abused as a glystering Pearle may bee placed in a Swines snoute the abuse of ryches is the excesse of riches in mans minde which because it is an abuse it must not be vsed and because it is an excesse it must not be coueted least swelling with Esops Frogge to become as byg as a Bull we burst at length with desire and vanish into nothing The like may be spoken touching the abuse of honours It is no doubt but they are the Ensignes of Iustice and the honourable rewardes of vertue but yet we sée how by ambition they haue béene abused and how by corriuall passions of mightie menne common Weales haue béene brought to great wrack Was not the gréeuous distresse of Thebes to be lamented when Eteocles Polynices issuing out of the same wombe dyd violentlie rush into the bowels of their Countrey as a Lyon and Leoparde when they which by birth were equal by blood were brethren neither distant by wombe nor disseuered by Country they against the prescript of nature whose