Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bishop_n	king_n	time_n	2,213	5	3.5907	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43976	Considerations upon the reputation, loyalty, manners, & religion of Thomas Hobbes of Malmsbury written by himself, by way of letter to a learned person.; Mr. Hobbes considered in his loyalty, religion, reputation and manners	Hobbes, Thomas, 1588-1679.	1680 (1680)	Wing H2218; ESTC R6871	20,985	80

at the uncharitable censure of some of them but that I see a Relique still remaining of the venom of Popish Ambition lurking in that seditious distinction and division between the Power Spiritual and Civil which they that are in love with a Power to hurt all those that stand in competition with them for Learning as the Roman Clergy had to hurt Galileo do not willingly forsake All Bishops are not in every point like one another Some it may be are content to hold their Authority from the King's Letters Patents and these have no cause to be angry with Mr. Hobbes Others will needs have somewhat more they know not what of Divine Right to Govern by vertue of Imposition of Hands and Consecration not acknowledging their Power from the King but immediately from Christ. And these perhaps are they that are displeased with him which he cannot help nor has deserved but will for all that believe the King only and without sharers to be the Head of all the Churches within His own Dominions and that he may dispence with Ceremonies or with any thing else that is not against the Scriptures nor against natural Equity and that the consent of the Lords and Commons cannot now give Him that Power but declare for the People their advice and consent to it Nor can he be made believe that the safety of a State depends upon the safety of the Church I mean of the Clergy For neither is a Clergy essential to a Common-wealth and those Ministers that preached Sedition pretend to be of the Clergy as well as the best He believes rather that the Safety of the Church depends on the Safety of the King and the entireness of the Sovereign Power and that the King is no part of the Flock of any Minister or Bishop no more than the Shepherd is of his Sheep but of Christ only and all the Clergy as well as the People the King's Flock Nor can that clamour of his adversaries make Mr. Hobbes think himself a worse Christian than the best of them And how will you disprove it either by his disobedience to the Laws Civil or Ecclesiastical or by any ugly action Or how will you prove that the obedience which springs from scorn of Injustice is less acceptable to God than that which proceeds from fear of punishment or hope of benefit Gravity and heaviness of Countenance are not so good marks of assurance of Gods favour as cheerful charitable and upright behaviour towards men which are better signs of Religion than the zealous maintaining of controverted Doctrines And therefore I am verily perswaded it was not his Divinity that displeased you or them but somewhat else which you are not willing to pretend As for your Party that which angred you I believe was this passage of his Leviathan pag. 89. Whereas some men have pretended for their Disobedience to their Sovereign a new Covenant made not with men but with God this also is unjust For there is no Covenant with God but by mediation of some body that representeth Gods Person which none doth but Gods Lieutenant who hath the Sovereignty under God But this pretence of Covenant with God is so evident a lye this is it that angred you even in the pretenders own Consciences that it is not only an act of an unjust but also of a vile and unmanly disposition Besides his making the King Judge of Doctrines to be preach'd or published hath offended you both so has also his Attributing to the Civil Sovereign all Power Sacerdotal But this perhaps may seem hard when the Sovereignty is in a Queen But it is because you are not subtle enough to perceive that though Man be male and female Authority is not To please neither Party is easie but to please both unless you could better agree amongst your selves than you do is impossible Your differences have troubled the Kingdom as if you were the Houses revived of York and Lancaster A man would wonder how a little Latin and Greek should work so mightily when the Scriptures are in English as that the King and Parliament can hardly keep you quiet especially in time of danger from abroad If you will needs quarrel decide it amongst your selves and draw not the People into your Parties You were angry also for his blaming the Scholastical Philosophers and denying such fine things as these That the Species or Apparences of Bodies come from the thing we look on into the Eye and so make us see and into the Understanding to make us understand and into the Memory to make us remember That a Body may be just the same it was and yet bigger or lesser That Eternity is a permanent Now and the like And for detecting further than you thought fit the fraud of the Roman Clergy Your dislike of his Divinity was the least cause of your calling him Atheist But no more of this now The next Head of your Contumelies is to make him contemptible and to move Mr. Boyle to pity him This is a way of railing too much beaten to be thought Witty As for the thing it self I doubt your Intelligence is not good and that you Algebricians and Non-conformists do but fain it to comfort one another For your own part you contemn him not or else you did very foolishly to entitle the beginning of your Book Mr. Hobbes considered which argues he is considerable enough to you Besides 't is no Argument of Contempt to spend upon him so many angry lines as would have furnisht you with a dozen of Sermons If you had in good earnest despised him you would have let him alone as he does Dr. Ward Mr. Baxter Pike and others that have reviled him as you do As for his Reputation beyond the Seas it fades not yet And because perhaps you have no means to know it I will cite you a passage of an Epistle written by a learned French-man to an eminent Person in France a passage not impertinent to the point now in question It is in a Volume of Epistles the fourth in order and the words page 167. concerning Chymists are these Truly Sir as much as I admire them when I see them lute an Alembick handsomely philter a Liquor build an Athanor so much I mislike them when I hear them discourse upon the Subject of their Operations and yet they think all they do is nothing in respect of what they say I wish they would take less pains and be at less charges and whilst they wash their hands after their work they would leave to those that attend to the polishing of their discourse I mean the Galileo's the Descarteses the Hobbeses the Bacons and the Gassendi's to reason upon their work and themselves to hear what the Learned and Judicious shall tell them such as are used to discern the differences of things Quam scit uterque libens censebo exerceat artem And more to the same purpose What is here said of Chymists is applicable to

all other Mechaniques Every man that hath spare money can get Furnaces and buy Coals Every man that hath spare money can be at the charge of making great Moulds and hiring Workmen to grind their Glasses and so may have the best and greatest Telescopes They can get Engines made and apply them to the Stars Recipients made and try Conclusions but they are never the more Philosophers for all this 'T is laudable I confess to bestow money upon curious or useful delights but that is none of the praises of a Philosopher And yet because the multitude cannot judge they will pass with the unskilful for skilful in all parts of natural Philosophy And I hear now that Hugenius and Eustachio Divini are to be tried by their Glasses who is the more skilful in Optiques of the two but for my part before Mr. Hobbes his Book De Homine came forth I never saw any thing written of that subject intelligibly Do not you tell me now according to your wonted ingenuity that I never saw Euclid's Vitellio's and many other mens Optiques as if I could not distinguish between Geometry and Optiques So also of all other Arts not every one that brings from beyond Seas a new Cin or other janty device is therefore a Philosopher For if you reckon that way not onely Apothecaries and Gardeners but many other sorts of Workmen will put in for and get the Prize Then when I see the Gentlemen of Gresham-Colledge apply themselves to the Doctrine of Motion as Mr. Hobbes has done and will be ready to help them in it if they please and so long as they use him civilly I will look to know some Causes of natural Events from them and their Register and not before For Nature does nothing but by Motion I hear that the reason given by Mr. Hobbes why the drop of Glass so much wondred at shivers into so many pieces by breaking onely one small part of it is approved for probable and registred in their Colledge But he has no reason to take it for a favour because hereafter the Invention may be taken by that means not for his but theirs To the rest of your Calumnies the Answers will be short and such as you might easily have foreseen And first for his boasting of his Learning it is well summ'd up by you in these words 'T was a motion made by one whom I will not name that some idle person should read over all his Books and collecting together his arrogant and supercilious Speeches applauding himself and despising all other men set them forth in one Synopsis with this Title Hobbius de se. What a pretty piece of Pageantry this would make I shall leave to your own thoughts Thus say you Now says Mr. Hobbes or I for him Let your idle Person do it and set down no more than he has written as high praises as they be I 'll promise you he shall acknowledge them under his hand and be commended for it and you scorned A certain Roman Senator having propounded something in the Assembly of the People which they misliking made a noise at boldly bad them hold their peace and told them he knew better what was good for the Common-wealth than all they And his words are transmitted to us as an Argument of his Virtue so much do Truth and Vanity alter the complection of self-praise Besides you can have very little skill in Morality that cannot see the Justice of commending a mans self as well as of any thing else in his own defence And it was want of prudence in you to constrain him to a thing that would so much displease you That part of his self-praise which most offends you is in the end of his Leviathan in these words Therefore I think it may be profitably printed and more profitably taught in the Universities in case they also think so to whom the judgment of the same belongeth Let any man consider the truth of it Where did those Ministers learn their seditious Doctrine and to preach it but there Where therefore should Preachers learn to teach Loyalty but there And if your Principles produced Civil War must not the contrary Principles which are his produce Peace And consequently his Book as far as it handles Civil Doctrine deserves to be taught there But when can this be done When you shall have no longer an Army ready to maintain the evil Doctrine wherewith you have infected the people By a ready Army I mean Arms and Money and men enough though not yet in pay and put under Officers yet gathered together in one place or City to be put under Officers armed and payed on any sudden occasion such as are the people of a great and populous Town Every great City is as a standing Army which if it be not under the Soveraigns command the people are miserable if they be they may be taught their duties in the Universities safely and easily and be happy I never read of any Christian King that was a Tyrant though the best of Kings have been call'd so Then for the Morosity and Peevishness you charge him with all that know him familiarly know 't is a false accusation But you mean it may be onely towards those that argue against his Opinion But neither is that true When vain and ignorant young Scholars unknown to him before come to him on purpose to argue with him and to extort applause for their foolish Opinions and missing of their end fall into undiscreet and uncivil expressions and he then appear not very well contented 't is not his Morosity but their Vanity that should be blamed But what humor if not Morosity and Peevishness was that of yours whom he never had injured or seen or heard of to use toward him such insolent injurious and clownish words as you did in your absurd Elenchus Was it not impatience of seeing any dissent from you in opinion Mr. Hobbes has been always far from provoking any man though when he is provok'd you finde his Pen as sharp as yours Again when you make his Age a reproach to him and shew no cause that might impair the faculties of his minde but onely Age I admire how you saw not that you reproached all old men in the world as much as him and warranted all young men at a certain time which they themselves shall define to call you fool Your dislike of old age you have also otherwise sufficiently signified in venturing so fairly as you have done to escape it But that is no great matter to one that hath so many marks upon him of much greater reproaches By Mr. Hobbes his Calculation that derives Prudence from Experience and Experience from Age you are a very young man but by your own reckoning you are older already than Methuselah Lastly Who told you that he writ against Mr. Boyle whom in his writing he never mentioned And that it was because Mr. Boyle was acquainted with you I know the contrary I