Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	body_n	heart_n	soul_n	4,786	5	4.6656	4	true

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

of Politicke Iustice towards the Publicke HEreon depends the last office of Iustice concerning those things the Magistrate oweth to the Publicke being no other than good example vigilancy solicitude fidelity and love to publicke good Hee oweth to himselfe the study of vertue for ordering his life and the honour of his dignity he oweth it to the publicke for a patterne and subject of imitation The Philosopher sayes Arist Bonus omnium mens●ra That the iust man is the rule and measure to all others Since being what all men ought to be he sheweth to all what each man ought to doe And truely since the rule of mans life is no other than the law of just reason hee who liveth accordingly is he not the living law and he animated rule of all other mens lives No v who better deserveth to be a director and moderator of men then he who may be the rule of their lives and who can better regulate their lives than hee who rightly directeth them To whom can it better belong to govern them than to him who is able to rule them or to rule them than to him who rightly governs them To whom better suiteth eyther power seconded by vertue capable to conduct men to their true end or vertue armed with power to draw them thereto The States and Policies regulating humane society ayme as I have lately toached not onely to cause men to live peaceably but vertuously likewise and sutable to the lawes of reason being the true good of man This was the Maxime and ayme of Plato Aristotle Xenophon Licurgus Solon and of the Roman Civilians of whom Tertullian in his Apologeticke gives this testimony that their lawes were neare approaching to innocency And all those who have at any time eyther described erected or polished Republickes and Empires but chiefly Christian States which take their rule and levell from Gods law ayme at this one end For as an ancient Bishop of France said very gravely Moses gave the forme of living to the Hebrewes Numa to the Romans Steph. Tornacensis Epist 166. Phoroneus to the Grecians Tr●smegistus to the Egyptians and the Sonne of God to Christians Nay they raise themselves higher and aspire even to conduct men to God concurring with spirituall power and lending thereto forces and succours towards so pious an enterprise Whereupon Constantine the Great was not in the wrong when hee tearmed himselfe a Bishop out of the Church since the same care and vigilancy which Bishops have within the Church to traine up soules to God either by perswasion example commandement or by the threats of the spirituall sword the like had this religious Prince abroad in Policy concerning his State by his perswasions by his exemplary life by his lawes and by the power of the temporall sword Not putting by usurpation the sickle of his authority into the Churches harvest but zealously affording the charitable hand of publicke force to the reapers therein Now Princes and those who have the administration of States under them have double meanes to arrive to this end whereto they ought to tend justnesse of lawes and exemplarity of their lives The law commands forbids permits punisheth recompenceth commands good forbids evill permits what is indifferent punisheth transgressions rewardeth obedience When example comes from whence law proceeds without commanding it commands the good in doing it without forbidding it forbids evill in flying it without speaking it permits what is lawfull in practising it besides it makes all men clearely see the equity of punishment in avoyding what the law accounteth criminall and the justice of recompence in performing those things shee rewardeth The law for its enforcements hath Iudges Sergeants Executioners Tribunals Gallowes Whips the Sword and constraint Example hath onely mildenesse attractions sweetnesse love reason yet doth it sooner reduce men under the yoake of its Empire thus naked and disarmed then the law as well armed as it is For the arms of law can onely strike the body but the shafts of example slide even into the heart and soule Gayning the heart the whole man is caught the Will is enchained the affections captivated and are sooner drawn to their duty by the mildnesse of reason than by the rigour of commandment Men saith Seneca trust more to their eye than their eares to what they see than to what they heare Besides as the Philosopher sayes in his Ethickes Good presented in particular Arist lib. 10 Eth. ca. ● and single doth more move by example than in generall and in grosse as the law propounds it Example hath more efficacy than Philosophy to teach more perswasion than eloquence to incite more authority than the law to command and is of greater force than armes to compell Without arguments it convinceth without discourse it perswadeth without menaces it commandeth without Serjeants it constraineth and forceth men yea even those who will neither credit reason nor consent to perswasion nor obey authority nor feare any force cannot refuse imitation to good example And though the law and force have often more power to deter men from vice yet at least it cannot be denyed but example hath greater power to incline them to vertue which is the end of the law and the ayme of its menaces and chastisements Example proposeth vertue not as dead in writing but lively in action it sheweth reason not imperious in its precepts but attractive in its operations it intimateth the law not by the commandment of the superiour but by his life which doth more powerfully command And truely since civill Lawyers say that the Magistrate himselfe is the living law ough he not likewise to affirme that his good example is a lively and perpetuall promulgation of the law Hence ariseth the obligation tying those who command to joyne good example to just commandements to establish the one by the other and not to destroy obedience in inferiours by neglect or authority in themselves by vice and in all men good manners by licentiousnesse But besides the power we are to observe the credit Example hath over hearts Is there any thing more just than from whence the law proceedeth thence should the modell for the observation thereof issue and that the same power intimating it as needfull to reason should make it gratefull to the will Men whom nature hath made free would not be ruled Despotically and servilely as the Philosopher saith but Royally and Politickly They are rather to be induced by reason than hated by constraint and by shewing them by example the Iustice of commandements to cause the necessity of obedience to become voluntary by the desire of imitation But if the superiour doe that himselfe which he forbiddeth or doth not the same he commandeth hee either condemneth his law by his life or his life by his law shewing how eyther his law is unjust or his life irregular or both the one or other ridiculous To which purpose Seneca writing to Lucilius spake a word to be

Souldiers of Cadmus rise up and iussle each other appearing and perishing in a moment And truly J must confesse that this conceit had almost perswaded mee to commit Paricide and as the Lamias to smother mine owne Creature in his Cradle For it being perhaps like those untimely Productions which according to Physicall tenets are not vitall it had beene more advantagious for him to have received death with Patience than to have expected it with Apprehension specially since parents have absolute power of life and death over the babes of their braine and that in this case onely a voluntary death may with honour prevent an ignominious end But fatherly affection taking advice in favour of his children hath suppressed this first motion perswading me it tasted more both of Humanity and conveniencie to abandon it than to kill it Now whether Reason hath rightly advised me or Selfe-love deceived mee I blame not my Friend If any fault bee committed I desire not they should beare the blame I will therefore expose it to thy Iudgement and lay it open to thy mercie It may happen upon the like good Fortune as those forlorne children doe whose hazard often proves more advantagious to them than their Parents providence their Fates relieving the infelicitie of their birth but howsoever it shall please God to dispose thereof I dedicate it to his Honour and thy service and the designe it hath to become usefull to those who please to entertaine it will as I hope cause it to deserve from them if not praise yet at least favour and pardon The subiect is not new as touching the matter but onely in the invention order stile and way of handling the same Now to the end to deliver thee a just account of my designe and that you may know what you are to expect from mee in this worke and how I proceed I am to let you understand that here I speake of the Politicall Art as Cicero did of the Oratorial in his Book De Oratore where he rather treateth of the Eloquent than of Eloquence of the Orator than of this Art so my obiect in this discourse doth not properly touch upon the Art of Policy but on the Politicke person not on the matter but the man not on the Formes Lawes or Maximes of States but on the vertues and qualities proper for him who governes by his Councell or by administring Iustice under the Authority of asoveraigne Now since God is the finall end of man and consequently whatsoever concerneth man the soule and body the spirituall and temporall ought equally to ayme at God and for the taking a true sight to receive the rule and conduct thereof from his divine Law I therefore consider Politicke Vertues with the Order habitude and reference they ought to have to this finall end Since humane Society whether Ecclesiasticall or Civill ought onely to tend to the happy societie of Saints and that in vaine the Ecclesiasticall part endeavoreth to draw them thereto if the Civile divere them The Name Arist Non est amicitia inter Deum homines The same Subiect giveth it the Name of Christian Politicks for the Pagan Philosophers who have treated upon this Subiect having not acknowledged God as the finall End of man but holding there could not be any amity or correspondency betweene two so infinitely distand they have therefore not referred either civill society or the direction thereof to this end So that Christians who knowing and adoring the true God and apprehending by Revelation his great love towards us and how he being our Center and Beatitude we ought to referre all to him cannot in this case finde in the Books of the ancient Sages any exact or perfect rule herein but are to deduce their principles from a higher spring and to levell their marke at the true obiect if they desire to draw a true and direct line Besides as the Apostle saith IESVS CHRIST is the onely Corner stone that ought to be placed which is to be understood not onely of what concerneth Faith but of whatsoever belongeth to manners life administration of Offices and conduct of affaires The order and division of this Discourse followeth the nature and quality of the subiect and as the Politicke life consisteth not but in Action and since in euery Action three things are necessarie that is to say What we are to do our Will and Power to effect the same so doe I divide all my Worke into three parts The first whereof treateth of the qualities causing the abilitie to know what is requisite or profitable for publicke good The second speaketh of such parts as are fitting for the perfectionating the honestie and integritie to will and desire the good hee knoweth The last discourse to of such sufficiencies as adde vigor towards the production thereof The Wisdome Love and Power of God go verneth all things on Earth The light heat and force of the Sunne inspire soule and life into all this Elementary World Wisdom Goodnesse and Power are the three motions in Policy These are the three darts of Iupiters Thunder the three tines of Neptunes Trident the three Lillies adorning the Armes of our King Funiculus triplex diff●●● 〈◊〉 pu●● The Style It is the triple cord whereof the wiseman speaketh very hardly to be broken As for my stile or way of writing I have desired to follow the iudgement of that Romane who sayes The most efficacious way of speaking or writing is to ioyne Eloquence to VVisedome perswasive words to firm and solyde reasons And in this sort have all the Antients proceeded not Ethnicks onely but the first Fathers likewise of the Greeke and Latine Church The meerely Scholasticall straine is good and profitable in other subiects but in this it would appeare over punctuall and smallie civill and the Orator onely adorned with a pomp of ill placed words tends rather to ostentation than instruction But when both these the one having quitted her strictnesse and roughnesse the other her colours and curiositie doe unitedly ioyne in the same Oration the one by contributing sinewes the other ornaments the one force the other lively Graces the one what profiteth the other what pleaseth they iointly yeeld what severally they are unable to affoord Flowers and Fruit Pleasure and Profit But though I be farre from attayning this point yet have I at least endeavoured to approch It being sufficient glory for me to have known and followed the better forme Those who onely affect rhapsodies of resemblances adaptations similitudes and heaped Authorities who frame not a body but a monster of discourse shall not perad venture finde here wherewith to satisfie their conceptions For I will at first confesse I have not imployed my time in searching common places nor in turning over the tables of Bookes to swell my volumes with the spoyles of others The precise and necessary authorities for the proofe of what I speake see me to me sufficient leaving superfluities to those who