Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	earth_n	live_v	4,806	5	5.4600	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89451	Stoa Triumphans or, two sober paradoxes, viz. 1. The praise of banishment. 2. The dispraise of honors. Argued in two letters by the noble and learned Marquesse, Virgilio Malvezzi. Now translated out of the Italian, with some annotations annexed.	Malvezzi, Virgilio, marchese, 1595-1653.	1651 (1651)	Wing M362; Thomason E1415_1; ESTC R209443	30,793	119

videri Plin. Paneg. ad Trajan to deserve that greatest good that we can enjoy He that studies to merit that he may enjoy some good makes merit become interest and cannot arrive at good which is purely so because he hath adulterated and tainted the good when he hath tainted the merit Fortune hath no share in meriting it hath in obtaining and he that hath obtained is not now secure altogether because he is not altogether in the condition of merit It is a high way saying That we are f Faber est unusquisque fortunae suae Cic. in Catone Maj. Aedeplol Sapiens fingit fortunā sibi Terent. Architects of our own Fortune He that sayd so said not well because he meant not well he that builds Fortune doth demolish it it cannot be wrought or fram'd but with the tools of Vertue and so it becomes a statue of Vertue which was carvd for the statue of Fortune yet is it true that though wee be not Authors of its entitie yet wee are of its quality it is never that which we make yet it is alwayes such as we make it It doth not consist with merit if it be not a sorry one merit-doth destroy it where it finds it but where she doth find merit she doth increase it if she be good with moderation if bad and wretched with patience she would stand and stay with your Noble Lordship and therefore returnes to you in your disasters that she may improve that merit which in your felicity she did impaire An adverse fortune is rather to be wished in my opinion though we deserve a prosperous one In this vast Ocean men are oftener shipwrakt in the haven of tranquillity than amidst the surges and billowes of disasters miseries doe humble us and therefore we hold under them but prosperity swells us with pride and therefore they g Miseriae tolerantur faelicitate corrūpimur Verba Galbae apud Tacit l. 1. Histor spoile us If every man hath his Fortune and every Fortune its wheel how can we complaine that our wheel descends since one part of the wheel doth not descend so much one way but it ascends another way those men only complain of Fortune who have their souls so tackt to their bodies that when one falls praecipitates the other doth so too but those who possesse one part of the wheel with their soules and another with their bodies doe wish alwaies the adverse or contrary part of the wheel and if they have it not they make it so because one part mounts towards heaven when the other hurries down towards hell A wise man beares his head above the h Talis est sapientis animus qualis mundi status supra lunaā semper illic serenum est Sen. Ep. 59. clouds tempests cannot reach him he is not shaken with winds nor battered with thunder Princes and States may well be Lords of our bodies but cannot of our i Servitus non cadit in tot●…̄ hominem pars melior ejus excepta est Sen. de benefi● l. 3. c. 20. souls or if they be of any soules it is of such soules as were before made by their owners slaves of their bodies He that is immerst both soule and body in this puntilio or narrow point such as the Globe of the Earth is doth live alwaies in the center of this point both soule and body when he doth by his better part raise himselfe to higher speculations he lives happily with the body wherever his mind enjoyes any felicity If all the circumference of the earth be but k Punctū est in quo navigatis in quo bellatis in quo regna disponitis c. Sen. Nat. quaest l. 1. Praefat. a point of the Universe If all times that were or shall be are compriz'd under one instant of Eternity what thing is man who is but one point of that circumference And what is his life but one moment of that eternity Shall then your Lordship complaine that you are secluded Genoa which though of a good bignesse is but a little little point of a little point and that you are secluded for a certaine day which is but a short instant of that time which cannot be termed wel an instants Your Lordship is sent out of your Country not cashierd by the Fathers and Senators of it not by the Judges and that to reward not to banish-you Malefactors are used to be banished l Nescis exilium scelerum esse poenā Cic. Parad. so that banishment must lose its name where it finds innocence A man is born with an obligation to serve his countrey he is borne a slave and the more slave by how much his countrey is the more free but to manumise a slave is a reward not a punishment it doth testifie how well he hath merited by his service when it makes him a freeman Time hath beene That in Republiques banishment hath been in a manner their chiefest guerdon it was often bestowed upon F the best deserving if the Citizens be slaves the Republiques could not free any of them from their slaverie but they must fall themselves unto it But when they found a subject of G great worth beign a shamend to see him a slave and not willing to make him a servant they cashierd him being content to see him a free man though not to make him a H Master He that said that he would be either an Exile our of his Countrey or a Consul in it Aut Consul aut Exul Some read it did believe perhaps that a person of worth could not conteine himselfe in a Republique if he did not obteine to be a Consul in it or did not banish himselfe out of it You have taken paines Noble Sir a long time that others might take their rest and you could not betake your selfe to your rest without losing all the glory that you have acquired by motion He that hath perform'd brave exploites and then retreats voluntarily seems to have performed them out of heat and fury not love to have serv'd his owne ambition not his countrey It is not the part of a valiant man to take pains that he may take rest as it is not the part of a stout man to fight that he may live Even plebeian Spirits will rashly hazard their lifes that they may not lose it To bestow upon thy Countrey the prime of thy youth and to denie it the fruit of thy age is to sacrifice the armes and denie the braynes Those that are weake of body are exempted from the wars and they that are weake of understanding from the Senate The danger of shortning our life by cumbring old age with businesses will not serve for an excuse no more than the danger of blowes will excuse a souldier from fighting He that being young did expose himselfe to danger by serving his Countrey by his armes why should not he being old expose himself to the like danger by the service labour of his

eye deceiveth it in figures that are handsome it perceives not all the beauty of them and in those that are mishapen it discovers not all their defects a little statue becomes not greater by being placed on a hill nay statues being placed on high doe lessen or at least seeme lesser to the eye of him that beholds them though not to him who taking the basis with the statue doth measure both tother Men are not therefore neerer heaven because they are advanc'd above us he that mounts higher hath the more need to descend the way to climbe high is not to climbe you may see one exalted upon the throne above others who is far below others the thoughts of that man who seemes to you to touch the Starres are oftentimes as low as Hell that body which you see is not the body of him you see it is his carcasse g Scito t● mortalem non esse sed corpus hoc nec enim is es quem forma ista declarat sed mens cujusque is est quisque Cic. In somn Scipionis there man is where his best part resides or if he be not there he shall goe thither Heaven is made for humble men not for the great ones he that is sometimes neerest unto it sees it least he that stands on the toppe of a mountaine sees nothing else but the sunne whereas he that is in the bottome of a well can thence number the starres also You may perhaps be agrieved that your command is taken from you Nature which hath planted in man that most h Cupido dominandi cunctis affectibus flagrantior Tacit. 2. Hist ardent desire of command would have shewed her selfe an envious mother if she had not also given something to command There is no man but hath B a kingdome within himselfe and he is not worthy to be a king over others that is not first a king over himselfe rejoice that you are a commander over your own affections to see your passions so good subjects This Harmonie brings you to hear that of the spheres and to contemplate that of God himselfe and in this most delightfull Symmetrie you shall tast that peace and tranquility of mind which was by ancient sages reputed the felicity of the Blessed If you may not come in place to right the oppressed and doe them justice yet you may procure it to be done if you have nothing left to relieve men withall yet you have whereby to pitty them and that poverty which you cannot relieve you can support and beare In all places there is a place for the exercise of vertue for one that would exercise vertue and not ambition and there it appeares greatest where the least reward is expected by it What availes it a man to be a commander over others if he be i Si vis omnia tibi subjici teipsum subjice rationi Sen. Lib. 1. Ep. 36. Multos reges si ratio t● rexerit Idem a slave of his owne passions what availeth it to dwell in palaces to whose sumptuous frabricke even the remotest provinces of the world are tributaries if in the meane while the soul inhabits a sordid nasty body what harmony can recreate that man that is compos'd of nought but discord within himselfe and what food can nourish him that labours with a thousand diseases and is upon the rack of torments Is not this body of clay enough to presse downe the soule except we clogge it also with the weight of Citties and provinces and kingdomes the greatnesse of dignities is a circumstance which doth alwayes adde weight unto our faults but never to our services and this is sometimes mens reward in the world that have deserv'd well of it It is very true that this transition from a place of eminent command unto a private life is not easily k Infelicissimū infortunii genus est aliquando fuisse felicem Boet. de consol l. 2. concocted except onely by those who doe not change their intellect by changing their condition if a painter blot out a picture that was drawne in a table and makes a new one in its place that table is not the same though it be the same because the table doth not give the name to the picture but the picture to it our understanding is a l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velut tabula rasa Arist 3. de aima sheene tablet wherein no lines are drawne the pictures and fantasmes of great ones which are imprinted in it are not the same with those of private men therefore the same mans intellect is not the same when he becomes a private man the change of a mans condition is the death of one man and the generation of another and a good death it is if it be the generation of a good man Troubles my friend are when we erre the rewards of our errors and when we doe not erre an augmentaion of our merit either they abate and expiate the ill or augment the good they are alwayes good themselves because he is alwayes good that sends them if they appeare Evill it is because he is evill that suffers under them You are not unforuunate because you have lost your dignities rather you are happy if you look not after them he obtaines enough who obtaines this even to desire nothing those men are happy from whom Fortune cannot take away not they on whom she may bestow she is not unpleasing but to him who was too much pleas'd with her she cannot take away but from him that was her Almsman we call her unjust when we our selves are so We complaine of her for taking that which she had bestowed in stead of giving her thanks that she had bestowed it she doth not rob but reassume our worldly felicities are but borrowed when they are not restored back they leave us of themselves Death is aminister of m He meanes Fate or Providence Fortune and see what arreares of debts are unpayd unto this they will be exacted of that other He that in misfortunes looseth not the string of vertue is like an arrow which when it looseth not the string of the bow doth fly so much the more forward by how much the more it was drawne backward Fortune doth not retreate with an intention to forsake but to prove us and where it finds great spirits there it returnes with the greater equipage He deserves not to entertaine Fortune at her best when hee cannot beare her company at the worst whilst we seeke her unseasonably before the time we often times meete our death and whilst she returnes to us at her own leasure she doth often find us dead He that hoiseth sailes and displayes them upon the saile-yards when the sea is rough and boistrous either sinkes the vessell or splitts it we must be content to keepe below when our being higher may endanger our sinking He that cannot obtaine a calme and yet by all meanes will needes saile in a tempest

good man Aristides being sentenced to banishment said no more but this I wish my Countrey no more harm than that they may never have any more need of Aristides Rutilius also tooke his banishment so contentedly ut sorti suae gratias egit exilium complexus est as Seneca tells us Epist 86. And Seneca himselfe in his consolatory Epistle to his mother Helvia touching his owne banishment doth not complaine one word either of his banishers or banishment but seemes as well contented with Corsica as with Rome These brave men by this moderation and Composednesse of mind did reare them Trophies out of their misfortunes Consol ad Helviam cap. 13. miserias Infularum laco babuere wore their disasters like holy vestmments and robes of honour as Seneca sets them out They shewed that they could not onely doe but suffer bravely Et facere pati fortia hoc Romanum est L. Flo. and that passive fortitude is as glorious as active valour These men that carried so much intrinsique worth thought they could live as wel without their native Countrey as their Countrey without them as Diogenes said of his servant that ran away Laert. in ●…ita if my man saith he can live without me it were a shame if I could not live without my man The second Letter section A BOrne to Command § It is nature that makes servants and masters saith Aristotle 1 Polit. c. 1. she imprints a character of servitude or command on every rationall creature which impression is either outward or inward in the body or mind or both when she designes men for rule she gives them commonly more decent limbs and feature formam dignam imperio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. A handsom face in time of election is a letter of commendation whose silent Rhetorick prevailes much with the people and gaines their voices without canvassing or any other arguments to perswade Omnibus Barbaris in majestate corporis veneratio est qui magnorum operum non alios magis capaces putant quā quos eximiâ specie natura dignata est saith that elegant Historian Q. Curt. L. 1. Hist And therefore mosto nations were wont to choose their Rulers as the Jsraelites did Saul by the eye So the Indians and Aethiopains did in Aristotles time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Polit. cap. 14. grounding their choice perhaps upon this account that such fair mansions should have and usually had Inhabiters and Guests suitable to their dwelling Faire soules should possesse faire bodies But if it falls out so as many times it doth that ingenium malè habitat as Suetonius speaks of Galba a faire soule is lodged meanely and unsuitably or on the contrary then it is Natures intent since Reason and understanding are of the greatest use and moment in humane affaires and matters of Government that those that had the greatest share of these by Natures bounty should beare rule over them that had lesse and were minors in understanding The foole shall be a servant to the wise of heart saith the wise Solomon Prov. 11.29 This was Diogenes his meaning Laert. who when he was taken captive by pirats and was to be sold in the market-place seeing a Gallant passe by whom he conceived to have more wealth than wit spake to the Pirats Sirs sell me I pray to yonder Gentleman for I believe he wants a master he did not mean to be his servant belike but his master section B But hath a kingdome § This position flowed from Zeno's schoole too and the Sophies of the Stoa quorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose words sound like wonders and eracles That every wise man is not only a free-man but a free-prince a King This doctrine hath passed current through many hands and pens Qui recte faciet non qui dominatur erit Rex saith Ausonius in his monosyllables He that doth well is a King though he be not a King and Rex est qui posuit metus c. Saith Seneca In Thyest he that hath subdued his feares and perturbations deserves the Crowne Regnum diadema deferes c. Lib. 2. Carm. ode 2. Reach him the Crowne and Scepter saith Horace and let him reigne in whom no base covetousnesse reignes But this kingdome we speake of is an invisible one seated in the minde of man mens bona regnum possidet every body naturall is a body politicke or a little common-wealth where Reason commands in chiefe and the Passions like dutifull subjects obey her check and commands And though the territories of this little Republic seeme but small and narrow being bounded within the circuit of mans breast yet the command and Royalty is great imperare sibi maximum est imperium saith Seneca Epist 113. he that can command himselfe may command farre and wide yea farther than He that weares the Moone for his crest Turke or the other that weares the Sunne for his helmet King of Spaine Latius regnes avidum domando spiritū quā si Lybiā remotis Gadibus jungas uterque Poenus serviat uni As the Lyrick poet hath divinely sung Car. lib. 2. od 2. This doctrine is quadrate to that saying in the holy scripture Revel 1.6 That Christ hath made us Kings and Priests unto God his Father which being understood in a morall and not a literall sense as some fanatick spirits would understand them who would be all Kings and Priests doth aptly concur with this maxim of the Stoicks As I have observd a great harmony and conformity in many points both of doctrine and discipline betweene the Christians and the Stoicks and if Aristotle was Christs praecursor in naturalibus as the Divines of Collen affirm'd I may as boldly affirm and demonstate it too that Zeno and his successors were his praecursors in moralibus whose teaching did enlighten much the darknesse of those times and dispell their ignorance creating a glimmering light like the dawne before the sun-rising and preparing the way for the Light which enlightneth every man that commeth into the world though Saint John that bright Phosphorus did it in a higher degree measure yet these had a share in it and seasoned their minds with previous dispositions to receive the lively Oracles of Christ his Preachers section C Fancied an impossibility § This is another placitum or haeresie of the same schoole that as no outward misfortunes can make any wound or bruise in the mind of a wise man so neither can bodily paines make him miserable or bereave him of inward joy and felicity si uratur sapiens si crucietur in Phalaridis tauro dicet quam suave est hoc Cic. 2. Tusc qu. the inward peace and contentment of mind which he enjoyes doth stupifie the sharpest torments and rebate the edge and sense of them Invictus ex alto dolores suor spectat as our Seneca tells us Epist 85. he lookes with an undaunted spirit upon his owne torments and tormenters as though he were a spectator and not a spectacle as though his body did not belong unto him or that were not his owne that he carried about him Tunde Anaxarchi follem c. so Anaxarchus jeer'd him that belabourd himselfe in tormenting his body Though our noble Author seemes not to approve of this Paradox concluding it under an impossibility yet the great Saint Basil doth not stick to commend it Laudo animi dexteritatem saith he Epist 180. praestantiam in Stoicis qui nihil corum quae extra hominem sunt à felicitate impedire dicunt sed felicem eum esse qui virtutis studio incumbit licet in Phalaridis tauro cremetur And the ready willingnesse of the primitive Christians to be Martyrs and their wonderfull constancie and cheerfulnesse under those witty and exquisit torments that were inflicted on them may acquit this doctrine of the Stoicks both from arrogancie and from a seeming impossibility section D Palinures § Palinurus was ship-master or Pilot to Aeneas in his Navigations from Troy to Italy who one night while he was viewing the starrs and the skie from the deck of a ship was by a strong gust of wind throwne overboard and Dum sydera servat Exciderat puppi mediis effusus in undis Vir. Aen. 6. These Palinures in the Text are some prudent and experienced States-men and Pilots that have sate at the sternes of Common-wealthes whom the breath of the people who are as inconstant as the wind hath in some paroxisme and acute fitt of anger or jelousie which they are frequently subject unto many times cast overboard even such as have steer'd and guided them safe in all their courses through many Civill tempests and whom they once esteemed their Dioscuri and Tutelar gods so fickle and uncertain a tenure is the love of the vulgus neutrum modò mas modò vulgus There is no Euripus so lunatick and unquiet and so ful of reciprocations and countertydes or so suddainly changed from a calme to a tempest as the populace Nullum fretum tam procellosum tantos ciet fluctus quantos multitudo motus habet saith Quint. Curtius lib 10. The people is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutarch characters them De Repub. gerenda a suspitious humorsome and Skittish beast that is often restif and doth cast off his rider and a man may as soon shape a coate for the changeable Moone as make any Government or Governours to please them long FINIS