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	part_n	time_n	1,743	5	3.4636	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51724	Il Davide perseguitato David persecuted / vvritten in Italian by the Marquesse Virgilio Malvezzi ; and done into English by Robert Ashley, Gent.	Malvezzi, Virgilio, marchese, 1595-1653.; Ashley, Robert, 1565-1641.; Marshall, William, fl. 1617-1650.	1650 (1650)	Wing M358; ESTC R37618	56,199	263

because hee feares to lose the Kingdome Hee repents not because hee cares not for losing Heaven But Oh the deceivable judgements of men because hee repents not hee loseth the kingdome of Heaven when happily had hee repented hee had lost neither the kingdome nor heaven Hee that will learne the best art for preserving of states let him read the decalogue he shall find there in ten lines dictated by the holy Ghost those directions that are the most assured for the achieving of heaven and the least deceitfull for soveraigntie upon earth Policie is a Sea so inconstant so turbulent that there is no place to bee found in it where wee have not seene one Prince or other cast away it is a peece of Architecture so decayed that it alwayes threatneth to fall downe that to keepe the frame of the world upon its basis God that heaven and earth may not be confounded permits it still to bee tottering yet sometimes under those that observe his owne precepts Samuel offers to depart Saul takes him by the skirt of his garment and teares it Even so shall the kingdome of Israel bee rent from thee addeth the Prophet DOe not Oh yee Princes spoile your subjects Let the vestments of the Priests be sacred in your eyes Hee that spoileth the subject is not a Prince hee is a Tyrant hee loseth the name if hee lose not the estate God hath many times made garments expresse his intentions peradventure because they are in some sort a part of our selves while they are united to us The spirits which continually exhale out of our bodies are those that cause this union The Coats of beasts are very certaine signes of their nature as the Garments of men are of their conceit for as that apparells the one kind so the other doth the other Every Countrie hath its difference of Garment because each hath its difference of conceit which hath not a cloathing of her owne hath not a Prince of her owne Against such a one peradventure one of the Prophets exclaimed in threatning tearmes when hee said Woe be to you which goe clad in strange garments It may goe for a kind of a sure token that if they have not a stranger to theri Soveraigne they would have one A horses coat shewes his constitution and a mans his inclination Saul answereth that he hath sinned yet prayes the Prophet againe to returne with him to the sacrifice and to honour him before the Elders of the people TO leape from Religion to Hypocrisie to offend and therewith to defend himselfe is not to serve God but to make God serve his turne and when one cannot deceive him to deceive others by him The cause of so great an impietie is that execrable proposition never enough deplored That t is all one to bee good and to seeme good This may bee true in regard of men whose knowledge is but opinion No sooner was Saul made acquainted with the will of God but hee seeks how to hinder it no sooner leaves hee to bee religious but hee becomes a Politician as if the cunning of state which is not sufficient to defend us against men were able to defend us against God The certaine knowledge that a Prince is to lose his estate raises up many to looke after it There is no fearing of him whose fortunes the heavens oppose and men are very gladly instruments of Gods anger If men were among us as zealous to remunerate the good as they are to chastise the bad and rewards were equall to punishments peradventure the world would bee better than it is but because punishment many times is accompanied with profit and Reward with some losse men are more inclined to punish than to reward And it is very convenient that in this world the Chastisements should be greater than the Rewards to make us know that in the other the Rewards shall be greater than the Chastisements Samuel had said that hee would not returne yet hee returneth afterward though not to sacrifice with Saul yet to sacrifice Agag not as Minister of Hypocrisie or of Policie but of Religion Hee causes Agag to bee brought before him that he might slay him Hee considers in him the Image of a Tyrant waxen fat with the blood and substance of his subjects and trembling at the anger of God The Prophet saith unto him As thy sword hath made many women childlesse so shall thy mother be made childlesse among women and so hee killeth him KNow you why the Lord said Hee that striketh with the sword shall perish with the sword To adde force to the law of nature that saith Doe not that to another which thou wouldst not have done to thee but little would this if God had not added for that which thou dost to another shall be done to thee the one doth instruct and the other terrifie us If God should not sometimes punish sins in this world they would not beleeve that there is a God if he should alwaies punish sins in this world men would think there were no other world for them but this Samuel departeth to Ramah and there mourneth for Saul because God repenteth that hee had made him King PRinces may well thinke it is no shame to remove those from their charge that carry themselves shamefully therein yet need they not regard that false rule of policy that to change their Ministers before their time is to submit themselves to their subjects to accustome them to dislike of their Governours and a prejudiciall thing to their dominion in permitting them not to have the election yet at least the approbation of his Ministers who may thereby bee more apt to prefer the appetite of the people before the service of the Prince The malignitie of men hath mistaken the termes this is not to give way to the people 't is but to give them eare It is no losse of authoritie but a purchase and it shall never accustome the subjects to complain of such officers which deserve well to take away those who deserve ill Man who is moulded of base matter attributeth to himselfe more oftentimes than to God who though hee can never repent yet having chosen a Minister who turneth to evill doth speake and worke as if hee repented And man who on many occasions to repent either repenteth not at all or else proceeds as if he had not repented The lamentations of Samuel appease not God and why should his weepings appease him for Saul when Saul himselfe weepes not HOw oft doth the righteous offer sacrifice for the sinner whiles the sinner himselfe is sacrificing to the Devill whiles the one labours to appease God the other provoketh him farther It might seeme unto God that the righteous intercessor were a liar in craving pardon for him that refuseth it if God did not know that the sinner is like to a mad man who oft hath need of one of understanding to speake to the Physician for him God in some sort complaines against

pleased in him LOe here a means how one may lose his inward familiarity with a Prince and get not his favour The conspiracy of great ones where they beare great sway undoubtedly either doth ruine the favorite or trouble the state whensoever hee that is greatest with the Prince is not the greatest among them In such a case men would not bee ashamed to bow unto him to whom though hee were not the favorite he ought to bow and there would be opened unto them a cleere way without any dirty flattery or thorny danger to run a happy course betweene obsequiousnesse and odious liberty but this seldome or never happens whether by the cunning of Princes or by nature I know not This Art teacheth them that the greatest in the state may not be called into inward favour without danger of dominion from which hee is but one pace distant Nature teacheth to lift up the lowly and to beat down the mighty and this nature is dictated of God who raiseth the poore from the dunghill to place him among Princes even with the Princes of his people It is signified by the starres whose radiation is thē thought to be great powerfull and glorious which lifting men from low estate doth seat them with Princes It is finally manifested in the earth whiles it favourably cherisheth and raiseth up those plants that are not wrapt in gold that is resplendent but buried in the basenesse of the soile that is uncleane What instruction may then be givē to favorites for eschewing the hatred of great ones The wittiest politician seems to commend such a subject as contenting himselfe to bee the greatest of the great ones in authority about the Princes cared not to exceed the meaner ones in dignity I take this to bee want of knowledge how to make ones best benefit of the fortunes that befall one or rather an abusing of them and that it is no way sufficient to extirpate envy which is rooted in favour and not in honour How many have beene seene to lose their favours with the Prince retaining still their dignity and of objects of envy to become the objects of compassion He that thinkes riches and honours are envied is deceived It is the command the applause and obsequiousnesse that they bring with them if these were separated from the King it were no desirable thing to be a King A very small reverence and a very little place is sufficient to satisfie what our bodies require but the whole world is not enough to quench the thirst of the minde which stands also with reason because the body may easily finde his object in a bodily world But the minde which is a spirit never findes it where there is no spirit It deceives it selfe sometimes in running with the body after some bodily thing as toward a proper object but no sooner is the same obtained but the errour is discovered Those pleasing tastes which some altogether sensuall doe account but as smoake which are the obsequiousnes the reverences the applauses these are the greatest food to the minde because these are the least corporeall There are a thousand other precepts written for favourites both to defend them from the hatred of the great and from every other occasion that might worke their overthrow Some also I could adde which are not mentioned by others but because they are all vaine and frivolous I will not fill up the page with such vanities and weaknesses I will say one only thing being the truest and securest course to maintaine himselfe in the Princes favour which may well be performed and may well be spoken of yet can it not be learnd nor taught which is to preserve alwaies the love of the Prince and the manner how to preserve it It is true that the favourite never falls without some cause but the same causes have not alway the same effects for sometimes they are surmounted by an affection greater than their owne if this stands firme and sure there can bee no danger if this shrinkes then the ruine is at hand not because he falls without cause but because 't is impossible not to give some cause and then the lesser have more force than at another time the greater would A constellation which would scarce have caused a simple ter●ian in youth by consent of those that write these vanities in Astrology is sufficient to kill one in his decrepit age He that would not have his love decline let him hold both his eyes alwayes fixed upon the Prince never depart from him never seeke any other but him for as soone as he turnes his eyes to himselfe or others he is undone His greatnesse his affections his pleasures and delights must be in his Prince Neither let him thinke that by this meanes hee may misse of preferments but rather that hee shall bee sure of them and peradventure with lesse envy Hee that possesseth things that are subject to envy and takes no delight in them is rather to be pittied than envied But who is he that will doe so saving the man that is full of affection and most tenderly enamoured of his Lord It is a thing that cannot bee reduccd into Art though it bee easily knowne Affectation differs much from affection which if hee hath not let him not imitate for such imitations are odious in the schoole of love they that will maintaine themselves in the Princes favour with Art their Art failes them and they then faile with their Art David departs from the army and returnes with his men to Ziklag whereby they finde that the Amalekites have burnt the City and carried away all the inhabitants prisoners with Davids wives also and the people therewith enraged would have stoned him IT is no marvell that this multitude would have stoned innocent David men being angry seeke some subject on which they may discharge their passion yet if they finde not those that offend them they suppose whomsoever they meet to be the same yea and sometimes when there appeares before them no other on which they may revenge themselves they beat the pavement with their feet and the walls with their fists And this is no such folly as many doe imagine but an instinct of nature which feeling the heart suffocated by so great a quantity of fiery spirits seekes to ease her selfe by diverting some part of them in the exercising of some action The passions of the people are too distemperate going alwayes to extremes which is not proper to the people as they are a people but as they are a multitude in which every one hath his particular passion and participateth also with that of the others and with that participation increaseth his owne I have sometimes doubted but I say it is not a thing undoubted that in this increasing the contracting at least of the spirits hath some part considering that a multitude of people gathered together findes nothing to stay it from going whither it may goe without separating and whither