Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	daughter_n	young_a	youth_n	15	3	7.6444	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51723	Considerations upon the lives of Alcibiades and Coriolanus by Marques Virgilio Malvezzi, one of the supreme councell of warre, to his Catholick Majestie ; dedicated to the King, his master ; englished by Robert Gentilis, gent.; Considerationi con occasione d'alcuni luoghi delle vite d'Alcibiade et di Coriolano. English	Malvezzi, Virgilio, marchese, 1595-1653.; Gentilis, Robert.	1650 (1650)	Wing M356; ESTC R12183	129,318	301

so infallible in man who operates by election as in beasts who work according to nature and that you can hardly so know beauty as to distinguish the Masculine from the seminine That which proceeds from the facility which nature finds in working with the humid and that which it finds in operating with the temperate That which hath its influence from Venus and that which hath it from Sol and Iupiter The one is seen to incline the inferiour part to condescend to embracements The other makes prudent addes Majesty and respect and brings up the superiour part to a chaste desire of heavenly beauty The one belongs to the feeling the other to the mind The first false the other a true mark of a wise mind If Socrates did consider what Alcibiades was he might quickly know from what fountaine his beauty was derived Some one attributed so much to this beauty which we terme Masculine and which being perfect is a sign of a most exquisitely tempered body that he affirmed that if any such were and once being did endure it would make the subject thereof most calme and happy its senses perfect its understanding eminent its passions moderate and without repining obedient to reason I never did grant it any superiority in Sciences once I condescended to yeeld it in morall actions Now I deny it in all and will grant it no superiority but in those vertues only which serve for the body the appetitive the attractive the concoctive the retentive and the expulsive To speculation the body is a burthen and opposes it self to the working of it The stronger it is the more it withstands and it is strongest when it is most temperate In a dry leane withered body which is almost no body at all you shall find passions almost quite extinguished the understanding in a manner Angelicall a perfect operation and most excellent speculation In bruite beasts the case is different because the reason is likewise so They have need of the bodyes assistance if they will operate well man needs none but onely not to be hindred by it In beasts the stronger it is the more it helps in men when it is weakest it hinders least But be it how it will me thinkes S●crates did not deserve much commendations in this manner of arguing For if from the beauty of the creature which is never perfect neither in man nor woman but in all frail and fading we argue concerning the creatures beauty we shall judge Fidias and Apelles beauties farre to exc●ed the divine when we set before our eyes their statues and pictures drawen with excellent lines and colou●s and of a more lastīng substance then our selves You will s●y these have no soule Then we m●st not ascend to the contemplation of God from lineaments and colours but from the soule The body you'● say is the shadow of the mind and soule I deny it and will alwayes hold internall beauty which consists in the miraculous framing organizing of this bodily fabrick equally composed by the Almighty in all men to be a more fit and secure ladder for man to climbe up with his understanding towards his Creator than the externall which differing in each one consists in three or foure lineaments and a few colours I will say that Galen tooke a better way then Socrates though each of them proceeded according to his owne art The one being a Physician attributed unto the use of the parts the chiefe praise for the knowledge of Gods greatnesse The other a Sculptor forgetting that he was a Philosopher also attributed it to the lineaments The Angell saith a wise man is the shadow of God the soule the Angels the body the soules And then he wonders that seeing neither Go● nor the Angell busie themselves upon the consideration of their shadow to their owne prejudice the soule should forget and lose it selfe in loving and following its shadow But it is not true because this is not the true shadow He had argued much better if he had gone on by degrees thus The Angell is God●s shadow Man the Angel's the Beast man's and Plant●s the Beasts Those who fall in love with lineaments and colours in relation to the soule where that is corrupt frame a true case more deplorable then the fabulous tale of Narcissus He was enamoured of his owne shadow they of another mans in one there was a true and reall beauty of body in the other a false supposed one of the mind Plato in a place calls Socrates a hunter as if he went investigating Gods beauty by meanes of that of Alcibiades He knew he had erred if that beauty was joyned with a deformity of the soule and to cover Socrates his defect he feigned vertue in Alcibiades bearing greater affection to his Master then to truth He cals him bonae indolis in whose life there is nothing constantly to be found but uncleannesse What then Shall we blame Socrates and tax him with dishonesty Farre be it from us Hee loved Alcibiades and Alcibiades him with a chaste and sincere love both drawn thereunto by the harmonious proportion of defect and superabundancy Socrates had a most beautifull minde a leane dry squalid body bairy bald and melancholy Alcibiades a most beautifull body a lascivious dishonest intemperate ambitious minde The old man with his eyes enjoyed the young ones beauty he by the eare participated of the old mans vertue A wonderfull exchange more pleasing in Socrates and more profitable in Alcibiades and in both equally honest Alcibiades gives Hipponicus a box on the eare to make sport and a jest amongst his companions yet those which write of Ridiculousnesse exclude pain out of it Peradventure it ought not to be excluded when the person is more ridiculous than the act painfull as we daily see it practised in Jesters a box on the eare is sensible in a child in elder yeares it doth not pain Nature because it will not take away the vigor of the punishment where it hath not given a spirit sensible of resentment hath given a tender flesh to feel it and where an obtuse sense of the pain an apprehensive feeling of the disgrace The blow of the box is not so sensible to an old man as his person is ridiculous to a young one there being oftentimes an apparent deformity seen in them without any apparent pain Alcibiades could not have m●de a jest of the blow nor framed mirth out of it had he not first drawn it from the person But if according to the Philosophers opinion Compassion be the daughter of Feare by reason of that which may in like manner befall us how can the young man laugh at the old and not rather compassionate him And if seeing a defect in another which we have not our selves is a cause of comfort rather than griefe in us whence groweth our pleasure in speaking and hearing others evill spoken of And And how ought old men bee grieved at the follies they see in young men

Youth should grieve at the defects of old age and old men laugh at the ignorance of youth But they are not sorry that a young man wants wisdome but onely that he doth not know it and esteem it because they exceeding in this noble vertue the daughter and onely comfort of old Age they are grieved to see that Talent despised for which onely they can bee respected and reverenced Young men laugh at old men because the deformity which they see present being greater than the griefe moves their imagination stronglier than the future on which oftentimes they doe not think and which they know not whether it will happen or no or hope it will be better What a barbarous thing is a young man Let him that will bee safe from him shun him he walks in unknown wayes and I had almost said like a thing mixt of Man and Beast the degree of the mixture is unknown what he will be is impenetrable sometimes they are like Beasts because they doe not make use of reason sometimes worse because they abuse it The overmuch heat hinders wisdome in youth too much coldnesse extinguishes it in old age sometimes it never comes but man passes from immaturity to rottennesse and when it does come it is alwayes late and lasts but a little It is almost the onely one amongst sublunary things which doth not receive the proportion of Periods a Beginning a Being an Increase and Declining Quintilian wonders why all men being made by Nature to be good few are such I to not wonder at it doe rather consider whence it proceeds that the superior part for the most part is not so and whereas it is made to command it obeyes Peradventure the advantage of yeares is a great cause of it in which our sense doth with ease tyranny over us without meeting with any opposition or let from the soule and because they are the first yeares it takes strong root and being many it frames a habit Then comes Reason in and findes the Tyrant already in possession fortified and rooted It must fight against that which he is and that which he hath done it must subdue the forces of sense overcome the resistance of habit and destroy that Nature to frame a new one But why doe we not at the first as soon as we are born attain to reason Peradventure because we would then presently operate without a guide and wanting experience we should precipitate Learned and wisemen induced by a case which happened in our dayes and being singular and almost monstrous makes no president have believed that a Subject may securely passe over from speculation to practice without any further experience I will here set down my opinion therein with all due respect and reverence to famous Writers of great merit If truth onely w●re the object of our understanding and not that also which is like unto it there would be no error And if all things could be demonstrated there would be no opinions the deficiency of the one and super-abundancy of the other ruine the world The understanding despairing of demonstrating the truth gives it selfe over to vanity and goes in quest of opinion and not being able to acquiesce in it he raises himselfe higher and seekes to stirre up admiration through novelty seeing he cannot teach and direct with truth He esteems himselfe to be a brave man in Sciences that makes not the clearest but the hardest argument which though it doth not convince yet it overcomes the understanding as if the ones wisdome consisted in the others ignorance and truth which should be the easiest for the understanding to finde as the center of ponderous things is sought out by difficult obscure things How many things are there daily seen which because we know not how they are nor how they are done doe astonish and breed admiration in us for nothing else but onely because we take the lof●iest and most difficult way to understand what they are and how performed And afterward if the Artificer doe divulge it we finde it to be an easie and plaine way we acknowledge the error we cease our admiration and remaine ashamed The like would happen in questions concerning Sciences if truth were discored to us and that God did not hide it from man shewing him this great Fabrick of the World keeping him still in disputes not letting him understand it because he will mortifie him The Politick truth of the future being then ordinarily concealed how shall such an understanding find it which is accustomed to elevate it selfe above the matter to seek extravagant wayes to subtilize distinguish invent and imagine that if it doth not p●netrate into it it happens because it doth not raise elevate it self suff●ciently Then in our case it finds it self in a lowly gross matter not hard to be attained because the understanding doth not reach unto it but because for the most part it goes beyond it One going from Sciences where he is schollar that followes the opinions of those that went before him and he a master that invents and comming to the politick where Experience is Mistress and he a Master that followes it shall commit as many errors as the things are which he invents despairing of ever warranting or assert●ng any thing if he doth not turn from being a Master to be a Schollar forsaking speculation which is an enemy to Experience But above all others he shall seldome prove able in politick affaires that is accustomed to interpret the holy Scripture The difficulty proceeds not onely from the difference of t●mes God then making for the most part the secondary causes obedient to merit and now letting them oftentimes runne in favour of injustice but likewise from the difference which is between the Divine and Humane intellect the one infinite the other finite this an accident that a substance The holy Ghost doth not speak a word for one thing alone his sense may be interpreted for any thing that is pious for he meanes it all Hee gives scope of altering thoughts interpret and inlarge the old invent new teach with the doctrine and delight with the variety without prejudice of truth But man doth and saith one thing onely for it and and not alwayes for that which he should doe or say In what case then shall that man finde himselfe who comes from interpreting the Divine meaning which is so large and so good and goeth to interpret that of men which is alwayes short and for the most part evill seeing that in the one he cannot erre without he digresse and in the other men have often erred because they have not digressed I doe not say that discourse is not nec●ssary for man I exclude it in speculative Sciences and admit it in what belongs to practice snow to be snow ought to be white and so ought a woman to be fair and yet notwithstanding if snow were as a woman it would not be white and if a woman were of the

they may be enemies to those who prevaile therein and govern it But seeing the Inhabitants are those who make a Citie and not the Walls he that is an enemy to them seemes if not directly yet indirectly to bee an enemy to his Countrey By this deceit of believing that the hatred which one beares to the Prince or Magistrate that governes or to a predominant faction be hating of the Countrey it selfe or the Citie many forraigne Princes and Common-wealths have suffered themselves to be deceived who should first attentively have cōsidered the causes motives of those who have perswaded them to commence warre against their own Countrey assuring them that whensoever those men have satisfied their own passions they will forsake them Many may bee the causes which move a Countrey-man or Citizen to such disturbances whereof desire of revenge is none of the least when he becomes obliged thereunto by some great matters which do breed hatred all at once as it uses to be against the cruelty avarice and luxury of the Prince when the subjects are prejudiced in their lives goods and reputations If the shame or dammage meet with a stout and valiant spirit it will never be appeased without revenge And it is good fortune when hee findes things in such a condition that hee may accomplish his intention with a conspiracy by killing or expelling the Tyrant which many times may prove to bee rather for the good then hurt of his Countrey As when Brutus expelled the Tarquines for the rape of Lucrece and Lucius Virginius procured the death of Appius Claudius for defiling his daughter For if these mens way be obstructed that they cannot come to worke their revenge themselves they study how to make use of some others power whence come the ruines not onely of Princes but also of whole States and Monarchies So passed the Medes Monarchy to the Persians when Arpagus having no other meanes to revenge himselfe of Astiages did set his Grand-childe against him A Prince may therefore securely take their parts who rise against their own Countrey by reason of an irreconciliable hatred which they beare him that governes Ambition and Interest are likewise principall causes for men to bring in forraigne forces against their own Countrey differing from hatred because they are moved rather for some good to themselves than for any prejudice to others These causes incited many persons in the revolutions of France sometimes to returne to the places whence they had been driven sometimes to obtain dignities sometime to recover those which they had lost If the Countrey also be in Armes the conquest of it will hardly be obtained if they will not have strangers become Lords thereof converting the fruits of the victory to the welfare of the discontented changing but one enemy for another the Princes being so by reason of the estate which they possesse and they become such that conquer it The Guises whilest they thought they might adorne their Temples with the Crown of France never forsooke the Catholick Kings side and as soone as they found the contrary they forsooke him Great are the hopes which discontented persons conceive and their maintainers and those hopes being divers if not contrary and hard to be concealed quickly bring forth distastes They goe on increasing in the discontented these and by the same degrees they abate in the enemy who seekes to appease the discontented with cunning fair promises the busines serving them if for no other end to cause distrusts which bring the subjects out of their resolutions into perplexities Perplexitie breeds suspition suspition new distastes and distastes breaches Where jealousies once take root we must not hope for any proceedings the weakest doe not so much wish for as feare victories and desire rather to obstruct than promote them It sufficeth not that thou promise them that they shall have whatsoever shall be gained if so be it must rest in their courtesie to give it because in matters of State none will trust to mens wills if they be not obliged by force or perswaded by some interest There are some cases in which it is convenient to be content with the losse which is received by the warres and leave all the profit to ones friend As when he settles him into his Countrey with change of forme seeing it may be hoped that his friendship is sincere in him who is so setled because he is to be maintained in it against those who governed formerly True it is that the memory of that benefit and therewithall the sincerity of the friendship will last until such time as they can finde meanes to secure themselves without having need of his assistance Then the least present interest cancels all former obligations it seeming to many that even benefits suffer prescription by the length of time and being once grown old do no longer bind to gratitude The Spanish Monarchy hath more than once had experience of this misfortune yet such a custome ought not to be left off whensoever occasion shall present it selfe Seeing the Polititian ought not to looke after eternity but many times be content with that which profiteth him but for a time and onely for the present so it doe not bring any prejudice for the future along with it To divide a kingdome amongst discontented persons whose power may afterward be feared seemes to secure the firmnesse of of the side and quietnesse of the State but if he meet with subtile and witty subjects that will not be dallied with by fallacies of the present they will know well enough that those who have been able to divide a kingdome when it was entire can subdue it when it is divided Philip the second was blamed because he did not take this course but the wisdome of those of the house of Guise was not easily deceived with slights nor could they be appeased with a part Those eminent and valiant subjects knowing well enough that they could not cancell the name of disturbers of their countries peace with any other name but the name of King There are likewise sometimes such extreamly turbulent braines that without any instigation of hatred wrath interest or ambition have an irregulate desire of troubles and innovations Enemies to whatsoever is alwayes contriving against the present government in behalfe of changes Kingdoms yeeld more such spirits then Common-wealths for he that goes about to prejudice liberty thinkes hee goes against his owne Countrey and hee that seekes to ruine a kingdom imagines he goes against anothers Such a one was that Iulian who brought the Moores into Spain The occasion which he pretended for the rape of his daughter was already past and he did this but onely out of a meere and sudden desire of innovation which made him hasten to it on so fast He that is called in by such kinde of men may be sure he shall not be abandoned nor forsaken Factions are also causes of bringing in strangers into a country whether they strive one