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	motion_n	soul_n	1,821	5	5.5524	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07610	A mirrour for Christian states: or, A table of politick vertues considerable amongst Christians Divided, into three bookes. Reviewed, and augmented, by E. Molinier, of Tolose priest, and Doctor of Divinitie. And by him dedicated, ro [sic] the most illustrious lord, the Lord Cardinall of Valette, Archbishop of Tolose. Translated into English, by VVilliam Tyrvvhit, Sen. Esquire.; Politiques chrestiennes. English	Molinier, Étienne, d. 1650.; Tyrwhit, William.	1635 (1635)	STC 18003; ESTC S112798	133,530	388

namely amongst Christians who acknowledge whence they come where they are and whither they tend as knowing their originall their estate and end The whole world is made for man and man for God now though he hath two distinct parts the body and soule two different motions one of reason the other of appetite and consequently two severall estates spirituall and temporall yet so it is that he hath but one onely finall end which is the enjoyment of God He is therefore obliged to cause all to ayme at God body and soule reason and appetite the spirituall and temporall As the Prophet David who sayd unto God Both my soule and my flesh thirst after thee All within mee aspireth to thee O Lord my soule and the powers therof my flesh with its dependencies these two parts composing my all though different in nature unite themselves by affection and having but one end have likewise but one desire causing their divers motions to tend to the same Center See here that not onely the soule but the body likewise ought to ayme at Almighty God who is the finall end and will be the crowne of both when after the resurrection the soule faelicitated by the vision of the God-head shall make the body happy by the redundance of her beatitude so as both of them shall enjoy God the soule by vision the body in its manner by the sensibility of these sweets the soule by union the flesh by participation and society the soule by the intermise of the light of glory the flesh by the communication of the soules glory So as if God be the end the Crowne and the soveraigne good not of the soule onely but likewise of the body And if these two parts composing man ought equally to ayme at God is it not altogether necessarie that Politicke power having charge to direct whatsoever belongeth to the body should propose God both for object and end as well as the spirituall power which governeth these things touching the soule If the flesh cause man to perish can the spirit save him If the temporall make him slip from God the spirituall desiring to conduct him to God shall it not see it selfe frustrated of the desired end To undoe ones selfe on the one side is no lesse than to be lost on both sides since the soule followes the body the one part the other and the whole the parts CHAP. 9. Of the care of a good renowne being the first duty of Politicke Iustice towards our selves AFter we have given to God our sincere Intentions we after owe to our selves the care of a good name which is necessary in a Magistrate for profiting the publike as the communication of the Suns light is for illuminating the world Moses in Deuteronomy required this quality for those he intended to place over the people Cap. 2. and this point dependeth on the other for as a straight body casteth an upright shadow and a counterfeit one a crooked so commonly a good conscience casteth the shadow of a singular reputation a wicked one the shadow of a bad fame And though the intention be a secret of the heart not comming to sight before the eyes of men yet doth shee shout forth as a hidden root the fruits of such actions as discover the treee Yee shall know them by their fruits saith truth it selfe It was no unfitting resemblance when the Ancients compared vertue to the body and a good name to the shadow following the same For as the body perspicuated by the light casts a shadow which may be called the daughter of light and of the body of light causing it by encountring the body and of the body producing it by being reflected upon by the light So vertue lightened by publike acknowledgement produceth reputation which may be termed Ioynt-daughter to vertue and acknowledgement of acknowledgement which seeing vertue takes notice thereof and of vertue which encountred by acknowledgement produceth it So that as the shadow is the production of the body lightened so honour is the childe of vertue acknowledged But it happeneth that in the morning the Sunne reflecting a farre off upon the body the shadow goes before towards noone beating plumme upon it the shadow walkes aside by it towards evening leaving it behind the shadow followes it The like it is in rare and eminent persons the first view of springing vertue beginneth betimes to cast before them the reputation which precedeth them levelling the way for them to great actions In the midst of their course being exposed perpendicularly to the eyes of all men glory marcheth along by them and afterward in the evening of their age the certaine proofes they have shewed of their vertue and goodnesse goe before them as a cleare Sunne to prepare for them a renown which shall follow them eternally in the memory of after-ages Observe all the Ancients who have appeared upon the Theater of the most famous States honour hath gone before them at their entry accompanied them in their course and followed them after their death honour hath beene the Herald which marching before them hath opened the way for them to great designes honour hath beene their inseparable convoy in the execution of their famous exploits honour hath moreover beene their immortall crowne after their decease And it is a touch of Gods divine Providence in the conduct of sublunary States so to governe those whom he pleaseth to make choice of as instruments of his favours and for the safety of Empires as he causeth the glory of their vertue betimes to appeare amidst the darknesse of most corrupted ages putting them into credit in the midst of disorder raysing them in the middle of ingratitude maintaining them in the throng of envies illustrating them among calumnies affording them this honour not for a subject of ambition and vanity but for occasion and obligation to imploy the vertue afforded them for publike utility and after they have shewed themselves worthy cooperators with his Providence in so great a worke hee for ever conserveth the memory of theirnames to the end their vertue having beene usefull for the age they lived in their example may serve for future times Good fame therefore is the inseparable shadow of vertue in publike persons and as Mathematicians measure the height of the body by the length of the shadow and as the Ancients have discovered by the extent of the shadow of Mount Athos the sublimity of its eminent top so shall we seldome be deceived in taking the modell of the vertues in eminent persons from the measure of their reputation For it is a maxime verified by experience that most men following the tide of naturall inclination are more subject to scandalise than praise and if they erre in their judgements concerning those who govern them they are sooner transported to rash censures than to waine praises The very shadow of one single vice sufficeth to procure publike blame a thousand vertues being no more than necessary to

whether Politicke Oeconomicall or particular to be both honest and profitable to all men who have the faculty eyther to argue or discourse though the practicall part of the Politicke appertayneth onely to those who besides knowledge have authority practice and experience Policy affordeth not offices nor offices practice not practice experience but to a few onely But God hath bestowed reason upon all and study acquireth knowledge to divers and what the former put in execution upon casuall occurrents of particular affaires the latter contemplate in immutable principles in primitive causes and universall verities If therefore it be lawfull not onely for Pylots who have stood at the Helme amidst the Winds and tempests to treat of Navigation but for Geographers likewise who never saw Sea but shadowed in Mappes nor Tempests but painted If it be allowed those to speake of Musicke who never have eyther governed nor so much as sung in Quire or Consort And if divers dispute with much approbation both of Phisicke Geometrie Limming and Architecture who never toucht rule to square a stone pensil to suce a colour compasse to trace a line or sicke person to dyer why should any finde it strange for those who live remote from publike affaires in rest and peace to employ their spare time in considering the qualities requisite for the right ordering these severall vocations since of all arts and disciplines liberall and mechanicall though the Action belong but to a few yet may the Contemplation appertaine to all But to enter upon the matter and to use the grave saying of the Angelicall Doctor St. Thomas As man never performed any thing of greater consequence than the erecting of Communal●ies Republiques and Empires so could they not execute any thing of more eminency than rightly to governe the same Now if the establishment of Graces be the Master-peece of humane industry doubtlesse the right and just government thereof may well be accounted the most exact proofe of humane wisdome As Gods providence appearing in the perticular conduct even of least matters shineth yet most gloriously in the universall administration of the Vniverse so humane wisdome shewing it selfe in the right ordering of our private actions is yet more perspicuous in the government of a Family but of greatest luster in the exact direction of the generall body of Civill societie For good is alwayes by so much the more eminent by how much it is more capable to extend and diffuse it selfe Corporall things do sufficiently shew us this ground that the sight ablest to extend it selfe to most objects is the sharpest That hand to be the strongest which throweth the farthest That taste to be the best tempered which can distinctly discover the difference of most relishes That fire to be most active that is able not onely to consume wood and stone but water also though its contrary as it is sayd of the fire of Thunder And that light to be most lively and cleare which doth most communicate it selfe Briefly all corporeall things of greatest extent in their action are likewise of most vigour in their nature The like may be observed in spirituall matters since that Vnderstanding which pierceth the pith of most truthes is most solid That Memory strongest which conserveth most species That Iudgement of most capacity which is most universall That Wisedome greatest which apprehendeth most reasons And that Prudence most divine which can dexteriously manage greatest affaires The vertue therefore which employeth it selfe in the conduct of a private life onely is inferiour to that which reflects upon the Government of many but that which undertaketh publique rule ought to exceed all the rest and to have so much the more abilities as it ought the farther to extend it's actions But to handle this subject with more order and perspicuity before I proceed I intend to frame and lay for a Basis and foundation of all this discourse a generall division of Politicall vertue divided into three members or parts which as with three severall stages shall perfect this little fabrick Those three members are three rankes or orders of qualities requisite to perfectionate Politicall vertue The first affordeth sufficiency and capacity the second a good disposition and honesty the third vigour and gracefulnesse Those of the first ranke instruct the Vnderstanding to know what is convenient for the publike good Those of the second dispose the will to desire love and search the knowne good Those of the last adde force and efficacy to be able to execute and produce to the Worlds eye the good we know will and love To know to will and to effect good are the three perfections of God the worlds moover and governour so as among men who so hath the greatest share in these three perfections commeth nearest God and is most worthy as most capable to afford by his counsels motion to the authority which swayeth Empires Wisedome Prudence and the vertues thereon depending making a man sufficient and capable thereby acquireth to him the first of these three perfections Iustice and her assistant vertues making him good and upright affordeth him the second Authoritie successe fortitude courage and eloquence arming and adorning him both for perswading and executing good addeth the last These three sorts of qualities shall make up the three bookes of this Treatise Let us begin with those of the first ranke and first with Wisedome CHAP. 2. Of Politick Wisedome THe Antients have long disputed whether or no a wise man ought to intermeddle in publique affaires But I see not the ground of their doubt for necessarily either wise men must manage the same or fooles must misgovern all either must the eye conduct the body or the feet misguide it The Sunne must lighten the earth or darkenesse over cloud it What the Sunne is to the world and the eye to the body the like is the wise man in Civill Societies having received from God both more wisdome to govern Wisdome and Reason move govern all in this world in man the works of men in assistance and in art It is therefore a great confusion and against nature when ignorance rashnesse rule in Policies and more dexterity to conduct than other men since it appertayneth to knowledge to direct and to ignorance to follow prescripts See we not in Nature how God being the primary reason is likewise the principall Rule Law and Resort of the motions in all things which being in their order so well disposed in their course so regulated in their tranquillity so constant in their relation and connexion so admirable cause even the blindest to see and the most insensible to perceive that a soveraign wisdome guideth them See we not how under this primary increated Vnderstanding namely the First Mover the created Intelligencies move the Heavens and are as Soules not united but assisting directing giving as it were life to these great bodyes who regulate their revolutions who circle their courses and cause the braull of their

the dignity of high charges the most assured meanes is that which King Agesilaus sheweth us To say that which is good and to do what is honest which in a word is to shew our selues irreprehensible in our counsels and actions If you will have good renowne learne to speake well and to do better saith Epictete in Strabo Whereupon Socrates giveth this briefe instruction to Magistrates for the acquiring a good name to wit to endevour to be the same they would appeare For both mines of gold and springs of water though hidden do notwithstanding continually send forth certaine marks upon the surface of the earth which discover them the former small graines of gold the latter coolenesse and humidity So likewise true vertue engraven in the soule daily sendeth forth certaine and evident signes of her presence as flashes of her light Dissimulation may counterfeit truth but never imitate her and lesse perfectly represent her The Ape beareth certain touches of mans face but every man still knowes it for an Ape The painted grapes of that ancient Limmer had the forme and colour of true ones but they deceived onely birds The counterfeit Cow of Myron deluded onely other cattell The apples of Sodome deceive the eye beholding them but not the hand touching them Counterfeit gold may impose true apparances upon the eye but it cannot cosen the test Apparances and pretexts may well disguise vice but facts will manifest it and if Midas have Asses cares hee is much the nearer to hide them or to stoppe mens mouthes when Reedes and Canes having neither eyes to see nor cares to heare will finde a tongue to discover and divulge it There is nothing so bidden but comes to light saith the Scripture A good name and chiefly in men elevated to honour is a tender businesse and of the nature of flowers which lose their smell and grace if they be but onely touched It is therefore not onely necessary to preserve it from blame by avoyding ill but even from suspition in eschewing whatsoever carryeth the shadow thereof blame foyleth honour suspition blasteth it and though after difference vertue rest entire yet doth the authority thereof remain wounded and as the Sunne eclipsed by the opposition of the gloomy body of the Moon remaineth still cleare in it selfe but darkesome to us So vertue eclipsed by the mischievous encounter of suspition and publicke distrust though she be at all times cleare and shining in her selfe yet so it is that she becommeth obscure and uselesse for others 2 In producing the workes of vertue To leave one terme is not to touch the other To avoyd evill is as much as not to be ill but it is not presently to be good Vertue faith the Ph●losopher tendeth to operation to avoyd blame is not to be reproachable but it is not instantly to be commendable Praise is due onely to vertuous actions but to flye vice and practise vertue to avoyd reproach and merit glory is the perfection It is from thence the splendor of a faire and solid renowne resulteth Men cannot praise but what they prize nor prize but what they know nor know but what they discover Vertue appeareth not it is hidden in the soule but the reputation her workes produce in the opinion of men is a light causing her to be both admired and reverenced To this purpose the Astrologers say that we see not the Sunne but the light thereof onely and the Philosophers that we discover not the presence of spirituall substances but by their actions The good odour discovers the Muske good workes vertue Wee see not God the Angels the soule nor the winde but we perceive Gods presence in the world the Angels in their place the soule in the body the winde in the ayre by their effects of God by his Providence of the Angels by his wonders of the soule by its discourse of the winde by its blast Wouldst thou have thy vertue commended let us see it Desirest thou we should see it cause it to operate shew her workes and we shall perceive her presence afford us her fruits and we will returne her due commendations How wilt thou have us know that thou art in possession thereof if thou producest it not or that it is living in thee if it have no operation It cannot be without living nor live without working Habitude saith the Philosopher is in the power vertue in the action vertue cannot be idle if shee be so she dyes if she dyes she is no more Fire leaves to be when it gives over burning the spring dryeth up when it leaveth running the tree dyeth when it putteth forth no more leaves The Crocodile as they say leaves to live when he makes an end of growing the heart loseth life as s●one as motion The life of all things ends with the●r operation So vertue ceasing to operate is eyther not any longer any thing or will speedily be reduced to nothing She is either dead or drawing on towards her end her vigour is extinguished with her action and her idle languishing and dying habitude onely remaineth CHAP. 12. Of the ordering of life and manners which is the other head of Politicke Iustice towards himselfe VErtuous actions then are necessary both for the conservation of vertue and for the production of honour and praise which is her light lustre Here may enter nay here ought all vertues to meet not onely Politicke but even those vertues proper to a private man as temperance chastity sobriety humility modesty benignity and others which regulate their lives and manners who are therewith adorned these being not precisely necessary in a Magistrate as a Magistrate but very fitting as he is a man and more as he is a Christian Nay I say as a Magistrate he ought to possesse them in a higher degree than the vulgar since in a selected person nothing ought to be ordinary but all choice all high and all proportionable to the place he holdeth For as man as touching the body participateth of the elements with beasts and plants but yet in a more excellent manner proportionable to the dignity of his reasonable nature raysing him above the rest of corporall things so those vertues practised in a slacke manner among the people ought in Princes and Magistrates to be farre more eminently exercised For they being instituted not onely for the maintenance of peace but of good manners likewise among the people they owe for the one vigilancy and conduct for the other example and good life and if peace requisite in society be not ordained and appointed but to cause them to live vertuously and according to the lawes of just reason it seemeth that those who governe them are not so much redevable for their good guidance in causing them to live in peace as for their good example in procuring them to live well The one is but the meane the other the end Wherefore it is that not onely Politicke vertues but all the rest

virtutibus alienum bonum videtur spectare qui ad alterum spectat Agit enim qua alteri conducunt aut Principi aut Reip. saith the Philosopher to those who are encharged with the publick good either of the Prince or State It is the essentiall and inseparable quality constituting the nature of their office and without which they leave to be what their titles import and are as men in picture being nothing lesse than men though they retayne the name and forme So the Scripture termeth the Pastor who hath no care save for himselfe only but an Idoll since he is not what men call him he is called Pastor by relation to others and he only feedeth himselfe so as hee is no better than a painted Idoll having in him nothing lesse than what his name imports nor is any thing so little as what he appeares to bee A title likewise belonging to all those who obliged to the publick regard nothing save their particular interest and are to say truly none other than Idols and phantomes whose appearance dazleth our eyes and whose name deludeth our eares And truly since they are not established over the publick but with obligation to have care on them they violating the duty of their dignity disgrace its glory and not performing what they promise they are not really what they stile themselves They are rightly Idols since the figure only remayneth not quick bodies since the soule is vanished One may say of them as David did of the Idols among the Gentiles They have eyes but see not eares but understand not mouthes but speak not feet but walk not for they have eyes but connive eares but counterfeit the deafe dumb mouthes and feet fixed to the center of their proper interest since they walk not toward their obligation They have hands but feele not for they being ordinarily employed in touching and taking they lose both sight hearing speech and motion Wherefore the The bans painted their Iudges and Magistrates without hands Pitrius in hierogly l. 38 since when their hands are over long it is much to bee feared their feet will become gouty their tongues tied their cares deafned and their eyes dimmed And the Scripture saith That those who take bribes do likewise retaine injustice I intend not hereby to prove that injustice destroyes authority being both by divine and humane right inviolable but only that in such persons the honour and merit of possessing places of judicature perisheth the title remayneth the merit is missing Iustice therefore tending to the good of others is as it were an essentiall quality to publick persons obliging them to love and daily to procure the generall good which not only lawes and reason teach us but even nature it selfe dictates unto us For is it not apparant in all sublunary things that whatsoever is destinated for common good operateth not for it selfe but imployeth it selfe for all Do not the heavens send forth their influences the Sun his beames the earth its fecundity the trees their fruits fountaynes their waters Bees their honey Silk wormes their subtile webs for all Doth not the liver distribute blood to all the veynes the head motion to all the nerves the heart vigour to all the members Is there any thing in nature which converteth to its owne use what it hath received for the common good See wee not in reasonable creatures a desire in unreasonable ones a motion in insensible things a kinde of inclination toward the generall good of the Vniverse whereby their particular good subsisteth Is it not true that by naturall instinct the hand casts it selfe before the body to receive upon it selfe the strokes comming upon it and how each part is inclinable to preserve the whole though to its owne ruine Shall not then knowledge reason and justice cause that in man which a mere naturall inclination effecteth in all other things But is there any thing either more glorious or which draweth the creature neerer to the imitation of God than to seeke and procure publick good to go lesse therein is it not a signe of indigence and to enlarge our selves a token of abundance Who is so abundant as God and who diffuseth himselfe like him poverty pincheth and restraineth plenty enlargeth and dilateth Moreover whatsoever is most excellent and principall in all things doth it not communicate most and become most abundant The highest and most elevated among the Angels do they not take greatest care both of the heavens motions of the worlds government and of mankinde in generall those of inferiour orders having the oversight only of some single Kingdome Province or City and the lowest orders those who have the single conduct of each particular person Among the starres the Sunne holding the highest rank doth hee not bestow his lights and influences both upon the celestiall and elementary world The Moone succeeding in the second place to the elementary globe only The starres as least in dignity to a certain species or individuity of sublunary things But I beseech you is there any thing so noble in the world as God in man as the soule in the body as the heart in the tree as the root All the tree is nourished by the root the heart causeth life in the whole body the soule guideth the whole man God governeth the whole world To practise vertue in our owne particular is a great matter but to exercise it toward others is much more glorious to make use of it toward many is excellent but to impart it to all is supereminent And even as saith the Philosopher hee who is malicious toward himselfe and others Arist lib. 5. Polit. cap. 1. is the worst and most wicked of all men So he who practiseth vertue both toward himselfe and others is the best and most just among men It is the highest pitch of vertue the consummation of justice the perfection of man and the degree neerest approaching to the Divinity CHAP. 18. The Epilogue of all this Discourse of Iustice by way of Epiphonema BVT Plato saith that if vertue could be viewed living and animated with her proper attractions she would cause admiration in mindes and amorous motions in all hearts Discourse can only represent her in picture and Eloquence is not stored sufficiently with lively colours to inspire thereinto the soule and beauty of a naturall body So as to behold Iustice which my weak pencill is forced to expresse in her lively and native grace it is necessary to cast our eyes upon some living modell if the world yet affords any such expressing in it selfe the beautifull idaea of this eldest daughter of God which the pen is unable to depaint O more worthy the name of Great than Alexander or Pompey a man given from heaven and more resembling God than man he who mouldeth himselfe upon this image and whose soule is the table his vertue the pencill his actions the colours and whose life is the soule of that living image drawn upon the