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	earth_n	live_v	4,806	5	5.4600	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06809	A plaine path to perfect vertue: deuised and found out by Mancinus a Latine poet, and translated into English by G. Turberuile gentleman; De quatuor virtutibus. English	Mancinus, Dominicus, fl. 1478-1491.; Turberville, George, 1540?-1610?	1568 (1568)	STC 17244; ESTC S120309	41,248	144

Condemne an other mans deuise that wisedome would allow And all bicause the loue of that themselues do take in hands Doth bleare their eies makes the none with them in credite stands But that they loue themselues to wel looke what they do possesse Is orient perle and glittering golde all other mens are lesse To be accompted than the filth that in the chanell lies With these is Reason quite exilde these right and trouth despise They litle differ from the dumbe and sauage beastly sect Who so the things that common are by Nature doth reiect And grudgeth sore to giue the same what can we déeme that hée Will share of any worldly trashe his proper goodes that bée But yf so thou by Fortune chaunce to erre in thys respect As of thy selfe to make to much and others to neglect Then mark thou wel with hedeful eye what holy men and graue Do holde for good and thinke it fit for thée the same to haue For many looking eyes by daye a great deale more can marke Than can one blynded eye alone discerne or iudge by darke And when thou hast with good aduise thy purpose throughly scande Abandon all delayes and take with spéede thy things in hande A number are so lumpish and of such a leaden kinde As though they neuer way so much the vertues in their minde Yet are not to be compted wise for why they leaue vndone That part which is the chief of all where wisedome is begon Euen so the gréene and gallant boughs vpon the trée do bud But if they bring not forth their fruite in time it doth no good Euen so the Souldiers march in field and muster in aray But neuer come to handie cuffes to bring the spoyle away Euen so into the fallowde fields in vaine the seede is throwne Vnlesse with sithe thou sheare it down when it to head is growne For chiefest praise that vertue brings in Act consisteth aye And to consult and nought to do is litle worth they say But yet he wants not vertues praise but is commended too That beates his braines about the best although he can not doo Nor put in vre his purpos'd plat For sicknesse hinders some And makes that they can neuer to their hoped purpose come Philosophers do well deserue both fame and praise to gayne Who by their writing well to vertues trauaile vs to traine There is an other vice beside which is long time to spende With ouer earnest studie in such things as in the ende Are rough and not to be attainde for sundry things are such And so profounde as nought at all they profite séeme to touche For to the ende they nought auaile or profit any whit To bettring of our liues although they vexe vs day and night Or if they mought do any good ▪ or ayde vs to attaine The scope it selfe yet all the same I compte to be more vaine And lesse auailing than the ende if it be sought alone What profit comes there by the search of mouing starres thou foole To learne the things and cause therof why doste thou go to schoole Why couetst thou with earnest carke so many artes to know Or haue the skill how Countreys are disposed in arow Why dost thou ioy and long so sore by craft and wilie witte The subtile Sophister to passe conclusions false to knit Or with a swéete persuading voice and pleasant processe tolde Why doste thou couete so the poore and simple eares to holde If wyse thou be no whit at all of these thou standst in néede More plaine and simple is it farre that thou shouldst learne in déede Do learne the way both well to liue and well to die the death These two alone are ours we liue and loose at length our breath A meane and slender studie will instruct vs well ynowe It is an easie knacke the meane to either of both to knowe Wherfore at first behouefull is to wit the thing that may Make happie thée and in thy breast let it full firmely stay And therwith learn the middle meane and path that thither lies Which when thou hast once pased in persist in any wise For many all their liues and dayes in learning it do wast But haue no gréedie minde or will to trauaile on at last What vailes to practise how to know the way and there to rest which when thou knowst thy shame is far more shameful than the rest That neuer wist the way to good wilte thou the path display To other men and wilt meanewhile thy selfe go runne astray Wilt thou aduise by counsell good another man to that Which thou dost leue vntoucht as though thou knewst not what were what How vaine a practise is' t the dayes and nights at worke t' haue watcht And by thy toile to profite nought when matters are dispatcht In vaine good faith our labour is and time mispent full sore Vnlesse the déede do folow that which was conceiude before Then since the Act is perfite ende of studie more desir● To work with wisedom than to learn to knowledge to aspire And therfore not without a cause the Souldier stoute did scorne Philosophers that all their liues in babling schooles haue worne For sayes the Souldier master Sage I pray you tell me what Auayles it you to crie so loude and chiding wise to chat You braule from dawning vnto darke from rising Sunne to night Yet neuer agrée one flatte affirmes an other denies it quight The wise man answered O my son we séeke that Vertue man Which none with ernest study inough coulde euer séeke or can The Souldier smylde what hast quod he thy head with heares so gray And hast not yet to Vertue founde the readie path and way Why whē then wilt thou vse the same what hast thou any hope To practise it in Plutos court or there to haue such scope Wherfore do learne as much as thou mayst put in present vre And hauing learnde to fall vnto the Acte it selfe be sure It lies not hid but vnto such as reache with earnest fist It offers to be had eche man may catche it if he list Besides a parte of Prudence is an Order to obserue In doing things from which a wise man neuer ought to swerue First way thou wel the gretest things and matters most of weight And then do place in seconde roome more lesser things and light It is no reason thou refuse thy wife and babes to haue A greater carke of plowing boy and of thy housholde slaue Ne lawfull is' t thy life to way but litle or thy health Whilst like a gréedie man thou goest about to hoorde vp wealth Loose not thy soule I pray thée whilst thou séeke for bodies cure For why more precious is the soule the body more impure Wherof should man accompt so much as that he shoulde meane while Neglect his soule in whose regarde all treasure is but vile What mad man would desire in earth to liue a litle space And by the same

possesse Séekst not with care to cure the same and quickly to redresse For how much more the Mynd the corps in Noblesse doth excede So much the more regarde the minde than doth the Bodie néede O to what purpose with such toyle and trauaile dost thou drowne Thy corps make in doubtful whéele thy Soule to runne so rowne Why day and night in feruent heates dost thou thy body broose And dost meane while thy better parte and chiefest member loose Fie too vngodly cruell and vnto thy selfe thou art Extreme that with the propre hands dost bréede the propre smart Why dost thou mash thy mind within so many nets from out The which thou canst not rid it though thou willyng go about Sée how it wakes the day in care and night in noysome woes And like a thing prickt on with spurre vnquiet forth it goes And thou full like a Tormenter with curst Bellonas scourge The sielly flying soule and hurtlesse minde dost dayly vrge What better were it not for thée the losse of hande to haue And that wherby thou waxest wise in dayntie sort to saue Or than to loose the part from heauen that was allotted thée Without the which with other beasts thou mightst compared bée How false and frayle is all thy hope both liuing here and dead If so that member be alacke that ought to be the head Wherfore especially thou must the sicknesse of the soule Remoue that nothing want and that thou mayst be perfect whole Direct the same by rightest wayes and plainest pathes that he Full well may do his duetie and the wittie guide may be But Gentle Reader to auoide the being ouerlong Accompt that these vnto the Soule and perfit Minde belong To hope for that alone which still is sure to bée a stay And such a great surpassing good as neuer will decay To feare that beyng once befalne for euer and a day Will hurt and such a thing as none relieue with succour may To follow with an earnest care and studie all such ioyes As no discase doth daunt awhile or furious face anoyes To sorow that displeasure whom no pleasure doth ensue Or by the meanes of whome decayes both life and health to you Force not of other things at all but of an hostage as Thou woldst accōpte frō whēce in hast the guest would gla●ly passe But rather as a burden deeme and grieuous paine in minde The things to be that stoppe thy race or make thée stay behinde The Trauailer both car●ge should and carefull sicknesse shunne That luckily hee may his course and pointed iourney runne And sure this Life is euen the Path wherin we dayly pace But tother is our Countrey or of fowle Exile the place If so it bee our Countrey then assuredly we shall To Grandsyers and our blessed frends in peace to soiorne all But if Exile and banishment to vs it chaunce to bée Then downe we goe to dungeon déepe where is no game nor glée But yelling cries and clamours great and neuer wasting flame Appointed things for due desert the sinfull soules to tame Those passe into their countrey that by meane of wittie braine And Reason ridde themselues of yll and did the Good attaine But they contrarywise Exile doe suffer that aliue In errour dwelt and in the trade of Vertue coulde not thriue The Minde doth rouing runne astray as often times as it Not gouernes and doth sée the good but followes not a whit But nowe we haue digrest too farre the cause doth will retreate And eke our Methode byds vs of our matter to intreate At first of all our meaning was of Motion of the Minde That Tēperance hight to tel our tale and of the Modest Kinde In this shall all my talke consist this vndertaken charge As plainely as we may my Muse and I will sette at large Decorum chiefly doe obserue and note with earnest eye For sure no slender force within his séemely boundes doth lie And this Decorum double is that modest mindes possesse One generall and common kinds the other somewhat lesse The common kinde is it that links with Honestie in all And ech respect and can not from his side or footing fall This more apparant is to sight and to the eares without This generall Decorum can be nothing good no doubt It is naught else at all but euen agreement of the things Which men do wel and wisely worke thence this Decorum springs And as the forme dispersed is the bodie quite throughout And is not yet the body but a shape set on without Euen so with Honestie and right Decorum doth agrée It beautifies the good with shape and makes it fayre to see And as the Bodies seemely shewe delightes the lookers eyes And makes them maruell how it could he wrought in goodly wise So doth Decorum moue the minde and makes it maruell much How that the beautie of the things should happen to bée such Thy selfe good Reader better mayst within thy minde deuise The Nature of the same than I in Metre it comprise The other kinde of decentnesse is that assuredly Which hath his chiefe respect vnto that part of Honestie Which guides the proper motions of the Minde euen as it list And it in habite gesture and in measure doth consist In voice and bashfull blushing hue robes time and séemely place This makes that thou dost stand so great within the peoples grace A welcome wight to ery man thys causer is of thee That such report and noised brute In ery place doth flee Nor do thou scorne or set at naught what men of thée do déeme 'T is yll the iudgement of the worlde so litle to estéeme Allow and listen to theyr doomes for he is compted prowde That doth disdaine that aught besides his owne shoulde be allowde There are yll fauourde things that do the Mindes of men offende As Arrowes wounde the body when the Archer list to bende His crooked bow and shoote his shafts with nimble hande away And such as do offend the parts of shamelesse men doe play But those that offer force of hande are too vniust we say And not alone Decorum in the Bodies outwarde show Is to be kept and well obserude but in the Minde also It is an easie thing the Minde to frame and fashion fit As long as Reason rules the rost and in hir seate doth sit Or though by happe she be displaste a litle if she get Hir olde and sacred roome againe and raigne deuoide of let Here first of all from filthie Ire thou must in any wise Refraine for it both inwarde minde and countnance doth disguise What sight more lothsom cāst thou sée or looke vpon with eye Than one that is in pelting chafe and angrie moode for why Full like a Boare he fomes at mouthe whome Curres haue cruell made With baulyng barkes on ery syde or like a bedlam Iade That wyll not easily bide the bitte Assuredly wée can The partie that in Anger is not thinke to be a man