Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wit_n	work_n	work_v	175	4	6.6114	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00232	Christian policie: or The christian common-wealth. Published for the good of Kings, and Princes, and such as are in authoritie vnder them, and trusted with state affaires. / Written in Spanish, and translated into English..; República y policía christiana. English. 1632	Juan de Santa María, fray, d. 1622.; Blount, Edward, fl. 1588-1632.; Mabbe, James, 1572-1642?	1632 (1632)	STC 14830.7; ESTC S1255	347,168	505

the more licence of offending and open mercie proclaimed Crueltie Let the end of this discourse be that the Councells and Counsellers being seated and setled in the forme aforesaid the King likewise apply himselfe to treat truth with them and to deale plainely with them in whatsoeuer businesses shall offer themselues to be debated of And let him not perswade himselfe that there are too few of euery Councell for if they be chosen and selected men few will suffice and many serue to no other end but to trouble each other and to delay businesses For howbeit it be true that it is euermore good to heare the opinions of all for to ventilate and sifte out a cause throughly yet the determination ought to passe through the hands of a few but withall good and experienced persons that they may not erre in their sentence Of the Emperour Alexander Seuerus who was a man of singular wisdome it is reported that for the resolution of those businesses which he vndertooke he called onely vnto him such Counsellours to whom such businesse did more properly appertaine and had most knowledge and experience in that Aelius Lampr. in vita Alexan. Se ueri which was to be treated Vndè si de Iure tractaretur solos doctos in consilum adhibebat Si verò de re militari milites veteres senes ac bene meritos locorum peritos c. So that if it were a Law-businesse he onely called the Learned in the Lawes to Councell if of warfare olde beaten Soldiers aged and well-deseruing Captaines and of approued experience in their place And so in the rest Arist lib. 8. Polit. cap. 6. For as the Philosopher saith Impossibile est vel certè admodum difficile vt qui ipsa opera non tractat peritè valeat iudicare It is impossible or at least certainly very hard for to iudge iudiciously of those things wherein a man was neuer yet imployd But that which hath beene a mans Office and continuall Exercise in this he must needs be wise and cannot choose but speake well to the point Quilibet ad ea idoneus est Plato lib 21. de fortitud in quibus sapit saith Plato Some there are that are wise but like the Troians too late They know what is to be done but are too long in doing it and therefore it is necessary to adde hands to Counsell and force to wisedome yet still allowing the Councell so much time as things may come to their true ripenesse and maturitie For as it is in the Prouerbe Harto prestò se haze lo que bien se haze That is quickely done that is well done And very necessary is that pause and breathing wherewith Kings goe ripening great businesses And exceeding fit it is that they should goe soberly to worke take time and leasure inough and that in their consultations they should vse feete of leade but in the execution of them hands of steele Which being once well grounded and both the Conueniences and Inconueniences throughly weighed though in these great and weighty affaires there are neuer some wanting that will follow that part which hath least ground for it and yet perswade themselues that they onely are in the right and that all the reason in the world is on their side let them goe roundly to worke and after a concluded consultation let them shew themselues constant in the execution thereof For as another Philosopher said Cunctanter aggrediendum est negotium verùm in suscepto Diog. Lacre constanter perseuerandum A maine businesse must haue a slow motion but when the wheeles are once set a going they must neuer stand still till it haue finished it's intended worke And the Prophet Esay Isay 11.2 ioyned the spirit of fortitude to that of Councell For Counsaile little auaileth that is deuoid of force and strength to execute Vile est Consilium saith Pope Gregory cui robur fortitudinis deest That Counsaile is vile and base that wants true mettall Let Counsell I say be slow sauour of the lamp but let the Execution be quicke as lightening For as mortall are those wounds those diseases to which remedy is giuen too late as those to whom none is giuen at all To what end therefore I pray serue your Iuntas vpon Iuntas reference vpon reference your long and large Consultations your viewings and reuiewings if after all this great adoe all is roll'd and shut vp in paper Whereas in all reason nay and right too how much the more time there hath beene spent in consulting so much the more speede and force ought to be vsed in Executing For on good Counsaile and quicke Execution consist your good ends and all prosperous successe CHAP. XIIII It is demanded by way of Question Whether Kings ought inuiolably to obserue the foresaid Order ARt is Natures Ape and imitates her all she can And by so much the more perfect an Artificer and more cunning workeman is he accounted who shall seeme to come neerest in his worke to that great Master and Maker of Nature and whatsoeuer is naturall wherein as hath already beene sayd is conserued and kept that firme and constant Law and first commandement which he imposed vpon all things in the beginning of their creation Who likewise hath and doth still keepe a wonderfull correspondency in those very things conseruing them in their operations working and operating continually by their meanes and helpe and honouring them with the name and essence of secundary Causes though he himselfe be the primary naturall cause in that working So that the fire hath alwaies perfourmed that Office wherin God placed it to wit To burne or heate And when he hath beene pleased to worke these effects he hath made vse of them for that purpose as well vpon occasion of his wrath and chasticement as of his loue and cherishment When he was willing to destroy and consume those Cities of Sodom and Gomorrah Gen. 19.24 he did not make vse of water but of fire which he sent among them to execute his iudgement vpon that occasion And for to Regular and make much of that Mirrour of patience Iob and to exercise him in that vertue Ignis cecidit è caelo tactas oues puerosque consumpsit The fire of God is fallen from heauen Iob. 1.16 and hath burnt vp the sheepe and the seruants c. For to throw downe the house and at one blow to kill all his children that were met together to make merry he made vse of the Winde For to drowne the world he serued himselfe with the water and in the desert he drew water out of the Rocke to quench the thirst of his people and to preserue them from perishing So that Life Death and Health which God can giue solely of himselfe yet will he haue it be wrought by the helpe and meanes of those secundary naturall Causes And euen at the day of iudgement he will make vse of all these for

saue of a poore shadow to be thus mis-led Librorum numero circumstante The President before specified had a great many of bookes about him To shew how much it importeth that Iudges and Presidents bee Learned and well read in the bookes of their facultie Epiphanius saith That hee saw a Statua of Truth which in it's forehead had two letters the first and the last of the Greeke Alphabet in it's mouth other two and other two in it's brest and so through all the parts of it's body to it 's very feete So that this was all enamelled with Letters as the other was rounded with bookes Thereby giuing vs to vnderstand that that Man which is truly the man he ought to be and is to aduise and gouerne others his head hands and feete must be stucke full of Letters He must be learned from the sole of the foote to the Crowne of the head full of Letters hee must bee for in the discourses of the Vnderstanding in the working of the hands and in the moouing of the feete wee may easily guesse whether a man be wise or no Whether he hath studied or doth studie For though a man be neuer so wise neuer so learned hee still forgetteth somewhat So that it is not enough for him to haue studyed but it is requisit that he still continue his study that hee may repayre with that which he learneth the losse of that which hee forgetteth As in a naturall body that by dayly eating and drinking is restored which is by our naturall heate consumed Et oculis esset subclausis His eyes which are the windowes by which Passion enters vnto the soule were shut Because hee should not be led away with the respect to those about him For hee must not haue an eye and respect to the Estate and condition of persons to doe more fauour when it comes to point of Iustice to one then another And for this reason the sayd Aegyptians did ordinarily paint Iustice without a Head The Head is the common seate of all the Sences signifying thereby that by no one sence a Iudge should open a doore to Passion but that he should place them all in heauen without respect to any thing vpon earth And this is not to respect persons but Iustice Plut. lib. 1. Stobaeus Serus 46. Plutarke in his Moralls reporteth of the Thebans That in their Courts of Iustice they had the Pictures drawne of certaine reuerend olde men sitting in their due order and in the midst the President all of them without hands and their eyes fixed on heauen To intimate that they should alwaies stand in the presence of the Lord from whence is to come that Light which is to cleare the eyes of their intentions avoyding to cast them downe towards the ground that the Vapour of humane respects which is raysed from thence may not cloude and darken the sight of their vnderstanding They must be olde and wise because they are to iudge with mature Counsaile which accompanyeth that age And as it is ordred by their Lawes they must haue neither eyes to see nor hands to receiue bribes And if they would cut off their wiues hands too the cause would be the better iustified For in them your bribes finde an open gate and are so easie to be knowne in this kind of trading that there are few or none but take notice of it They haue the slight of hand and like Gypsies haue a fine facilitie in deceiuing and not hard to be wrought vpon to gaine by this vngodly course And looke what businesse they labour to effect they are vsually the least iustifiable And if they are disposed to fauour this man or that cause and will but set their friends and wits roundly to worke and doe their best they will shrewdly put a Iudge to his shiftes and driue him to that streight that Iustice shall hardly escape a fall I would haue iudges therefore with their hands off and their eyes out least that befall them which did a couple of their place and qualitie who came to see the Processe of a famous but false and loose woman who perceiuing that the reasons of the Relator did worke little vpon them appealed para vista de ojos that shee might appeare face to face and in her information when shee came Ore tenus shee cunningly discouered her beautie by a carelesse letting fall of her mantle and so bewitched them therewith that allowing for good those powerfull witnesses of her eyes and face they released her and gaue her for free But to say the truth it was her loosenesse that freed her and their lightnesse that condemned them making that fault light which before weighed heauie And how shal he freely administer Iustice who hath his heart captiuated and in the power of him and her that can turne and winde him which way they list and wrest him from goodnesse More Iudges haue bin vndone by Lightnesse then by Cruelty The one begetteth feare the other contempt And by the way let them take this lesson a long with them that not onely in reality of truth they conserue their credit without spot but likewise in apparance procure to giue such good Examples that the world may not iustly charge them no not with so much as a discomposed looke neither in the open streete nor Court of Iustice for euery bend from their brow or euery smile from their countenance is the Common peoples Almanack wher-by they make coniecture whether it is like to be faire or fowle weather reading in the face fauour to one and rigour to another Wherefore as their place is great so is their perill The way is slippery wherein they tread and therfore had need looke well to their feete Woe be vnto that Iudge which seeth and seeth not sees the best and followes the worst suffering his reason to be subdued by passion and himselfe by one poore slender haire of a handsome woman to be led by the nose whether shee will leade him For a good face is a tacite kinde of recommendation a faire superscription and a silent deceit which troubles the clearenesse of the minde making white appeare to be blacke and what is iust Exod. 23.8 Leuit. 19.15 to be vniust which was the cause why God commanded the Iudges of Israel that they should remoue their eies from the persons of those that were brought before them and place them wholly on the matter which they were to iudge And for the same reason did the Iudges of Areopagus heare all sortes of causes were they ciuill or criminall in the darke by putting out the Candles And your Athenians did sentence their sutes behind certaine Curtaines which might hinder their sight The Lacedemonians they were a little stricter laced for they did not onely deny eyes to those that went to Law and sued in their courtes but also debard them of eares and because they would prohibit them the power of informing the iustnesse of their cause but

the free vse of mans faculties and senses not suffering him to doe any thing that is good And though it bee true that there are other vices of greater offence to God and more hurtfull to a mans neighbour yet this hath I know not what mischiefe in it and more particularly in publike persons which doth shew it selfe more openly then all the rest and doth breede and nourish other sinnes as the roote doth the tree Radix omnium malorum cupiditas Quidam appetentes 1. Tim. 6. errauerunt à fide Couetousnesse of money is the roote of all euill Which while some lusted after they erred from the faith and tangled themselues with many sorrowes Ex auaritia profecto saith Saint Ambrose septem nequitiae procreantur Ambr. in Apelog cap. 4. scilicet Proditio fraus fallacia periurium inquietudo violentia contra misericordiam obduratio There are seuen kinde of sinnes that proceed from couetousnesse viz. Treason Fraud deceit Periury Inquietude Violence and which shuts the doore to all pitie and compassion Hardnesse of heart Vpon this foundation of couetousnesse is built whatsoeuer tyrannicall imagination and many through it haue and doe daily loose the faith and that loyaltie which is due vnto God and their Kings Auri cupiditas saith the same Saint materia est perfidiae The loue of gold is the cause of the losse of faith When this pulls a Fauourite it easily drawes him aside and carries him headlong to all these vices for it is of more force then the Load-stone and drawes him more after them then that doth the iron And is holpen on the more by the winde of vanitie and ambition The Philosopher Heraclitus saith That those that serue Vanity and Couetousnesse suddenly depart from Truth and Iustice and hold that onely for iust and most right which is directed aright to their owne priuate interest And this onely doe they make their aime in all whatsoeuer they aduise their King as was to be seene in that so often repeated case of King Assuerus with his great Fauourite Aman of whom hee demanded what grace and fauour should bee showne to that Subiect whom for his good seruices hee desired to honour Whereupon the winde of vaine-glory working in the head of him and thinking this could be no man but himselfe shewed himselfe very magnificent and liberall in ordaining the honours and fauours that were to be done vnto him The vaine conceit of a couetous man cuts out for himselfe large thongs out of another mans leather And when hee growes a little warme in the King his Masters bosome poore snake as hee was with a false and feigned loue hee goes hunting after his commoditie and this failing his loue also faileth For his heart stretcheth it selfe no farther to loue then what his hands can come to take hold on Elpan comido y la compania desecha saith the Prouerbe No longer Cake no longer company Of such friends as these the Prophet Michah bids vs beware For no friend Micah 7.6 Arist lib. 8. Ethic. cap. 4. that seeketh his owne gaine can euer according vnto Aristotle be faithfull and loyall to his King Let Kings I say consider once againe and haue an especiall care that those Fauourites whom hee maketh choice of for his friends be out of his owne proper election and approued by his owne minde and by the opinion and fame of their vertue and not intertaining them at any time by the sole intercession of others especially such as are great and powerfull nor let them suffer themselues to be carried away with the secret considerations of those familiar and particular persons which are about them nor by the insinuating and soothing perswasions of your flatterers and Sycophants Who as they are men worke vpon discourse and corporall meanes altogether framing them in order to their owne ends Let them not giue beliefe and credit vnto them but to the common fame and good report that goes of them and thereon let them place their eares and their vnderstanding For as Tacitus saith that is it which vsually makes the best choice For it is not to bee doubted but that concerning such a ones vertues or goodnesse we ought rather to giue credit to the generall report then to the voices of one or two For one may easily bee deceiued and deceiue others by his tricks and his particular interest but neuer yet could one deceiue all nor is it possible that all should in that their approbation deceiue another As for those other seruants which are to attend and waight vpon the Kings person more for dignitie of place and for outward apparence and ostentation of greatnesse then for vse and conueniencie which likewise in their kinde are very necessarie let Kings a Gods name receiue them into their seruice either vpon the intercession of others or out of other particular respects For in this there is little hazard and may easily chop and change them if they proue not good and fit for their turne But in the choice of the former a great deale of care must be taken for the chopping and changing of them is very dangerous and vnlesse there be very great cause for the doing of it it breeds an opinion of inconstancie which as it cannot but be hurtfull vnto all so is it of great dishonour vnto Kings much weakening their authoritie But say there be iust cause of remouing them why it is but as a Vomite which howbeit it be true that it remoueth the malignant humour and expells it from the stomacke yet withall it carries the good likewise away with it and makes an end of that Subiect it works vpon if it be too often vsed For our horses wee seeke bits and bridles wherewith to make them to go well and handsomely and if with those they do not raigne and carry themselues according to our mind we take others and when we finde once that they are fitted as wee would haue them we neuer chop nor change but still vse the same In like manner it is not good to chop and change either Fauourites or priuie Councellours too often but to seeke out such as are fit for their turne and to carry such a hand ouer them as to bridle their insolencie and to reyne them in hard if they finde them head-strong For being that they are those horses which guide the chariot of a Monarchie if they bee not well bridled of a gentle and tender mouth and an easie reyne they will play the iades and breake both their owne neckes and their Masters In a word euery King hath or at least representeth two persons one publike the other priuate And therefore his actions ought likewise to be of two qualities In those that are particular let them proceed therein as they will themselues according to their owne guste and pleasure but in those that are publike as shall make most for the publike good Hauing still an eye to it's conseruation and augmentation and to the common