Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	army_n	great_a	king_n	2,073	5	3.6840	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87471	Regales aphorismi or a royal chain of golden sentences, divine, morall, and politicall, as at severall times, and on several occasions they were delivered by King James. Collected by certain reverend and honourable personages attending on his Majesty.	James I, King of England, 1566-1625.; Stratton, W., editor.	1650 (1650)	Wing J143; Thomason E1408_1; ESTC R202612	37,307	219

that the Scepter should not depart c. And so after Christ to this very day Besides among heathen and savages by natural instinct they ordained Kings and Princes Among beasts they have a King and so among birds the Deer hath his Mr. of a herd the smallest creatures have their chief What shall I say then to such as will have no concordance with God with men with beasts inferiour Creatures with devils nor any but with themselves and are all for a Republick in all which I have said there is no mention made of a Republick as if it were a strange thing to God himself 56 That his Majesty did think many here in England did wish their estates were lying by Amsterdam which thing the King did also wish to such 57 That in Venice which is governed by a Republick they do create no honours or dignities but a Merchant of Venice which is seldom c. 58 That the Mothers and Nurses do call their children in reproach Barons which is with us a stile of honour c. 59 That the Pope doth create Knights as a secular Prince 60 That the honour conferred upon any Centurion abroad is there with no esteem but the King hath made many Knights of them here 61 That no jurisdiction elective as Emperours Kings Princes c. is any honour or precedency to any of the allies of him elected but personal to himself 62 That to have imployment in any Republick in that state is dangerous for do he well or ill he is sure to rue it and he speedeth best that doth worst like a Scottish tale I have heard of one that never sped well among the Lawyers when he had a good cause because he then least suspected it and the other side bribed but when his cause was ill he then also bribed and countermanded and so the greatest carried it for the most part even so in Republicks 63 That the Agent here for the Venetians although he presented to the King a letter from their Duke subscribed with his own hand with addition of all his titles and the Kings inserted yet at the delivery no mention made of the Duke himself not so much as commendations but Our Republick greets you c. 64 That the King in his reading could never yet truly find what the name of a Cardinal was and yet he hath sought much for it unlesse it were a Cardo on which the wheel moves c. 65 That in the primitive Church of Rome they were inferiour to Bishops and were but seven in number as Parsons of the seven Churches mentioned about Rome but how they come to place them before Bishops and make of them Princes and Potentates and how they become the Electours of the Papacy I cannot get to know 66 That it is strange the Pope should create his own makers and electors 67 That in attainder and tryal of innocents wherein is scruple the Justice of our State proceeds slowly c. 60 The preservation of the Bible is miraculous that it should remain pure and intire after it had passed the hands of Infidels which sought to destroy it of Hereticks which sought to pervert it to their own advantage 69 No indifferent gesture is so seldome done without sin as laughing for it is commonly raised upon things to be pittied and therefore man only can laugh and he onely can sin 70 God made one part of man of earth the basest element to teach him humility his soul proceeded from the bosome of himself to teach him goodness So that if he look downward nothing is viler if he cast his eyes to heaven he is of a matter more excellent than the Angels the former part was a tipe of Adam the second of Christ which gives life to that which was dead in it self 71 Much money makes a Country poor for it sets a dearer price upon every thing 72 At what time the Gospell did flourish all kind of learning did even abound and upon the decay thereof there came a vail of darknesse upon the face of the earth the reason is a part of Religion but Errour and superstition is the safer by ignorance 73 A lie of errour is a fault of credulity not of falsehood but a presumptuous lie is that which makes a man as God made the world of nothing 74 All Gods actions are for our good either spiritually or temporally although we cannot comprehend them at every time 75 There is not that thing upon the earth that well examined yields not somewhat worthy of knowledge that divine Artizan that made them never fashioned any thing unprofitably nor ever set forth any of his workman-ship without some inward virtue 76 The gifts of the mind are not easily obtained you must practise them with great pain and difficulty and good reason for it were pitty such pretiousnesse might be had for the taking 77 It must needs shew the Papists religion to be ill that they would plant it by liberty and War whereas the true Catholick religion rose by fasting and prayer 78 Whatsoever is spent in earthly vanities they either die before us or shortly follow after us for all pleasures that are sensuall and have not reference to the main end of mans creation which is the service of God are vain and of no importance but meer foolery 79 When God destinates a man to do good he makes every opportunity and occasion though it seem never so harsh in mans eyes to turn to his good and Gods glory but when God leaves man to himself he makes more opportunities than he finds and without occasion takes occasion to work his own ruine to his own shame 80 It is good to propound to man Fame Greatnesse Honour and Estimation for wading to find these he may happily meet with Honesty Temperance Fortitude and Patience and many times they that will not undergo actions for Virtues sake will for Ambition 81 An ill name may be free from dishonesty but not from some folly we should not onely be free from sin but from suspicion for it is not enough to be well lived but well reported and oftentimes weighty matters are as much carried by reputation as substance 82 Misfortunes are not acceptable in any kind yet those are indured with most ease that come rather by destiny than by deserving 83 In experience it is good to be neither pinching nor prodigal yet if means allow it rather thought a little profuse then too sparing but the best way is to make ability which must alwayes be measured by the just rule of our proper revenue our compass to sail and line to walk by and for extraordinary expences we must limit them by the worth of the occasion for in matters that return not we may be more magnificent 84 He is not worthy to command others that cannot govern his own affections and unreasonable appetites 85 No text of Law can be so certain wherein the circumstances will not make a variation 86 Justice should be

in his design that meets time in its own way and he that observes not the alteration of the times shall seldome be victorious but by ch●nce but he that cannot alter in his course according to the alteration of the times shall never be a Conqueror He is a wise Commander and onely he can discover the alteration of the times and proportion his proceedings according to the alteration he discovers 257 Necessity of fighting doubles courage in the souldier and an impossibility of escape adds spirit to the coward it is great wisedome in a Commander always to leave a Port open to encourage his enemy to flight it is better to build him a silver bridge to invite him to go then bul-warks of earth to necessitate him to stay 258 It is the part of a wise Commander not to suffer his souldiers to fall to the spoile till his conquest be perfected being the ready way to snatch victory out of his hands he that takes up the stakes ere the game be done lays them often down again with shame and disadvantage 259 The greatest weakning to an army is disorder the greatest cause of disorder is want of pay by reason whereof the souldiers either mutiny or revolt Let that Prince that would be obeyed in his Commands not suffer a greater power in the Camp then himself the powerfullest Commander in an Army is necessity 260 It is great wisedome in Counsellours of State to make hast leisurely State alteratious are best graduall it is lesse danger to anticipate occasion then to foreslow it To reap in a right season makes a full Barn and a rich Farmer 261 Those counsels are best carried which the enemy rather finds by execution than relation and which trust not to any without whom they may be put in Act as expedition is the life of Action so society is the life of consultation 262 Prepare to war when thou propoundest for peace otherwise thy peace will be hardly obtained or too highly prized What ere thy first Article be let disbanding be the last A cunning cur though he wag his tail will shew his teeth the best Treaty is with a drawn Sword and the safest peace is concluded under a Buckler 263 The Alchymists from a true position do produce a false assumption to maintain their practise as for example Every creature or thing hath a natural inclination to the perfection of the same kind as poor silly Worms by change of climate may become Serpents and in all Minerals the perfection is gold so all inferious mettals have inclination to gold which is but as we say the quintessence fat or cream of other mettals and not consisting in any vein of it self Now from this general position the Alchymists with a certain composition with other mettals most having some gold in them do think to ripen them into gold by Art as men may do the other fruits of the earth which is no certain rule and therefore a false assumption from a true position 264 That many learned writers have recorded things for truth which experience hath falsified as for instance His Majesty gave his own experience touching the worms found in a Stags head which are reported to die if put into water but will live in wine the which being tryed they live equally in both 265 Sir Francis Kinnaston by experience falsified the Alchymists report that a Hen being sed for certain days with gold beginning when Sol was in Leo should be converted into gold and should lay golden eggs which being tryed was no such thing but became indeed very fat His Majesties answer and conceit thereupon was that surely somewhat was omitted in Sir Francis his experiment to wit he wanted faith to believe as himself did always in the like or such matters but one thing more might have been added more amply to satisfie the experiment if the Cock had been first sed with gold and afterward have troden the Hen might haply have suceeded better 266 That it is as absurd and wicked to account the Virgin Mary the Queen of heaven according to the Popes doctrine because she is the natural mother of our Lord as to think there is a Goddesse because we have a known God 267 That the Virgin Mary was more happy in bearing Christ first in her heart by faith than in her womb 268 That he did believe that Christ did affect and love her while he was on the earth more than any other woman as he had reason but not as he was God but as he was man the son of her flesh This doth not derogate from her due estimation but to nullifie her power now with Christ in heaven as well as of all other Saints to remit and get pardon for sin 269 Whether boldnesse or bashfulnesse did soonest prevail in Court His Majesties opinion was that bashfulnesse did alluding to the Lord Duke of Buckingham who at his first comming to Court exceeded in bashfulnesse and when his Majesty first cast his eye upon him the Lord of Arundel being asked by his Majesty what he thought of him he answered that his blushing bashfulnesse was such as he thought he would do but little good in Court favours 270 That if there were no other quarrel between the Papists and Protestants but the number of Sacraments he would himself be a Papist for he held it not worth the quarrelling as appeared by a tale of two friends in Scotland being great in friendship and in the cup falling out about that subject the one a great Papist the other a Protestant so they fought and were both slain a third said before he would have lost his life in that quarrel he would have divided the seven into three and an half 271 That many things in Religion were rather carried by mans opinion than perfect intention to the truth 272 That himself would not condemn any thing for heresie that had been anciently confirmed by an universal consent 273 That of extream Unction as of other things used by that Church of Rome he was of an indifferent opinion so it might be continued according to the first intention and so of many other things with them 274 That of his wife the Queen Anne deceased he spake to his own comfort that she would often say unto him Look you keep your self in the right way for I am resolved to follow you whithersoever even to the brink of hell for I am within your charge saying withal that all good wives should never forsake their husbands in any thing being required by them not directly against God not for any disease or sicknesse whatsoever 275 That he would never believe any news in verse since the hearing of a Ballad made of the Bishop of Spalata touching his being a Mattyr 276 That he would never use other argument to convince the Papists of their opinion of miracles but by their own doctrine whereunto most of their miracles are altogether repugnant as for example A fable they have that the Picture

blind and friendlesse it is not by it that those that are in authority should reward their friends or crosse their enemies 87 Though outward Peace be a great blessing yet it is far inferiour to peace within as civil wars are more cruell and unnaturall than wars abroad 88 All Virtues turn to vices when they become the servants of impiety 89 All complainers be naturally given to exagerate their own griefs and multiplies thereupon as Papists do in England 90 As a thing which is good ought not therefore to be abused so ought not the lawfulnesse of a good thing be forborn because of the abuse thereof 91 Every man ought to discern wisely and truly of every Virtue and vice according to the true qualities thereof and not according to the vain conceits of men 92 Indifferent things if they be necessary as food sleep and such like in the qualities or form of using them may smell of Virtue or Vice and be great furtherers to any of them 93 If our whole life were divided into four parts three of them would be found to be consumed on Meat Drink Sleep and unnecessary imploiments 94 There is great difference betwixt Justice and Equity for Justice by the law giveth every man his own and Equity in things Arbitriall that which is meetest for him 95 Drunkenness hath a beastly Vice and hath this propertie that it is one of those vices which increaseth with age 96 Medicine hath that virtue that it never leaves a man in that state wherein it finds him 97 We should presse to win God by importunity if we obtain not at the first and if we be not heard should think that that which we seek is not for our good 98 A small sin wilfully committed is far more grievous before God than a greater committed in a sudden passion when conscience is a sleep 99 That the King vowed never to be of that Religion where so grosse an opinion as Transubstantiation was so ignorantly maintained while God kept him in his right wits 100 To manifest the grossenesse of their errour in their opinion of Transubstantiation The King had heard of a Jew that once stabbed the bread or wafer and some affirm there issued our perfect bloud which among them is stil kept they permit sometimes mice and rats to eat it c. now consider how disproportionable a thing is it after consecration if it be the very body as they aver that they should allow a Jew to crucifie him again and also for mice and rats to eat our Saviour His Maj. did vehemently inculcate the grosnesse of this errour and furthermore said that Belarmine was much troubled about this point whether the bread and wine although much taken together do turn to corporal nutriment or not or transubstantiated as aforesaid and then a greater errour followeth 101 That it was strange to look into the life of Hen. 8. how like an Epicure he lived 102 It was once demanded by King Hen. 8. of one what he might do to be saved who who answered he had no cause to fear having lived so mighty a King and done so many worthy acts in his life time but oh said he I have lived too like a King which King Iames inferred was like no King for the office of a King is to do Justice and equity but he onely served his sensuality like a beast 103 That the Preacher Preaching out of the 29 Psalm That I offend not in my tongue c. he could have wished might have been before so many women because they are most unruly therein 104 That it was strange to note that although all the members of a man declined by age yet the tongue never c. 105 That although old men and women were prone to give ease to all their other members yet then the tongue most wanton and coveting talk c. The Palsie of all diseases most maimeth the tongue and yet improveth its tatling or unruly motion c. This was his Majesties reply to Dr. Mountain then Bishop of London 106 That upon report made to his Majesty of a Goose that loved a man that it would never be from him wheresoever he went and upon occasion would guard him from offence c. Whereupon his Majesty remembred that Goose of the Capitoll and further said he thought it as easie to prove the discent of the foresaid Goose from that Goose of the Capitoll as the Heralds now do prove the discent of many Gent. of these times 107 That in the direct worship of God himself we ought to be guided by the Word of God as he prescribeth in the same and not otherwise c. as also in the matter of Sacrifices but in the form and order of Ceremonies that indeed is solely left unto the Church but not the immediate worship we may not therein follow our own wils that is the main difference between the Church of Rome and us if we may use a Will-worship then they are in the right but if we may not then we are in the right 108 Words are not the difference of good men and bad for every man speaks well therefore how noble a thing is vertue when no man dares professe any thing else 109 I love not one that will never be angry for as he that is without sorrow is without gladnesse so he that is without anger is without love 110 There are degrees of men in respect of one another in respect of God all are equall all are to vse like duty like reverence towards him all are alike beggars Gods door 111 We are departed no further from the Church of Rome than they from their first Jesus 112 Give me the heart of a man and out of that all other his deeds shall be acceptable 113 In cloaths I would have a fashion should chuse a man and not a man the fashion 114 It is one of the miseries of man that when he is full of days and neer his end that then he should love life most 115 It hath like operation to make women learned as to make Foxes tame which teacheth them to steal more cunningly The possibility is not equall for where it doth one good it doth twenty harm 116 Parents may forbid their Children an unfit match but they may not force their consent to a fit 117 No Country can be called rich wherein there is war As in the Low-Countries there is much money but the Souldiers have it in pay from the Governours the Boors have it for victuals of the Souldiers the Governours have it from them again in taxes so there is no Center no Honour 118 No man gains by War but he that hath not wherewith to live in Peace 119 God accepts the intent before the deed for if a man do justice because he would be counted just and not for Gods glory but because he stands answerable to God if he do otherwise or if he punish a man rightly but withall satisfie his own malice

other so shall his Church be peacefull his State honourable and on his head shall his crown flourish 164 Let every Prince that loves rest make war his last refuge A desperate remedy is unseasonable but where the disease is desperate Be the war never so just the effect is miserable Far safer is a certain peace than an uncertain victory that is concluded by reason this by fortune 165 It is safer for a Prince to trust Providence and a weak Army than to strengthen it with forreign forces Yet when his necessity borrows their presence to compasse a Conquest let his wisdom purchase their absence though at a high price He that entertains Auxiliaries holds a wolf by the ears 166 As it is a stain to the honour of a Prince to break his promise so it is no lesse blemish to the wisdome of a State not to prevent the means of breaking it To take too open notice of a Princes infirmities if guilty fils him with desperate Rage if not with implacable Revenge 167 Let not the civil discords in a forreign Kingdom encourage thee to make invasion they that are factious among themselves and jealous one of another are more strongly prepar'd to encounter with a common enemy those whom civil commotions set at variance forreign hostility reconciles Men rather affect the possession of an inconvenient good than the possibility of an uncertain better 168 Let no price nor promise of Honour bribe thee to take part with the enemies of thy Prince Assure thy self whosoever wins thou art lost if thy Prince prevail thou art branded for a Rebel and marked for death if the enemy prosper thou shalt be reckoned as a Traytor and not secured of thy life He serves his Kingdome that destroyes a Rebel and it is a common thing for him that loves the Treason to hate the Traytor 169 Although a wicked King is sent by God for a curse to his people and plague for their sins yet it is not lawfull for them to shake off that curse at their own pleasures that God hath laid upon them 170 The safest guard a King can have is the love of his subjects his greatest honour their prosperity 171 As Law is to a well governed Common-wealth so are good orders in Houshold government without which no houshold can stand 172 Though Moses were instructed inspired and conducted by Almighty God himself yet he refused not the good counsell of Iethro for the manner of his government which also Almighty God allowed in him 173 It is a certain rule in all dark Prophesies that they are never clearly understood till they be accomplished 174 Many respects may lawfully let in admission that will not be sufficient causes of deprivation 175 No wise man can think him a fit man to counsell him or to govern under him that cannot govern himself and his own family and therefore Basilius advised his son to take such Counsellours who had given proof and experience of their wisedome in the good conduct and direction of their own affairs 176 Emulation is the bait of Virtue for looking into the sweetnesse of the reward men undertake the labour 177 It is lesse difficult for persons of indifferent estates to make their choise of friends than for great men yet onely safe to poverty for there he must be in love with himself or nothing 178 Better it is that matters be not stirred at all than after they be once a foot and in motion to give the truth leave to lie gasping and sprangling under the violence of a Forraign faction 179 Sometimes there is as good use to be made of dishonest as honest friends for poisons are as necessary as wholesome simples if they be in a hand able to prepare them 180 Suggestions are needlesse from abroad when the mischief is felt at home 191 Although particular men of all profession of religion have been some theeves some murtherers some traitors yet ever when they came to their end and just punishment they confessed their fault to be in nature and not in their profession the Roman-Catholicks onely excepted 182 The friends of a private Fortune are lesse dangerous in greater there is more gain and so more losse he that stands without stands naked and subject to every storm who underpropped so long safe but no sooner loosened but ruined 183 To answer an improbable imagination is to fight against a vanishing shadow 184 It is a true saying that alledged kindness upon noble minds doth ever work much 185 Too much suspicion begets treachery and an obstinate belief is dangerous folly 186 For a little money a man may have more from the Pope than ever God promised by his grace to grant a remission of all sins past and to come 187 Present crosses are but preparatives to them we may feel 188 Let no man think that he may frame and make his wife as he pleaseth that deceived Solomon the wisest King that ever was 189 It is wisdome for him that sits at the helm of a settled State to demean himself towards his subjects at all times so that in hard times they may be willing and ready to serve his occasion He that is onely gracious at the approach of danger will be in danger when he expects deliverance 190 In all designs which require not sudden execution take mature and serious consideration and weigh the convenients with the inconvenients and then resolve and having resolved neither delay the execution nor bewray thy intention He that discovers himself till he hath made himself Master of his desires layes himself open to his own ruine and makes himself prisoner to his own folly 191 Liberality in a Prince is no virtue when maintained at the subjects unwilling cost it is lesse reproach by miserablenesse to preserve the popular love than by liberality to deserve private thanks 192 It is the excellent property of a wise Prince to use war as he doth Physick carefully unwillingly and seasonably either to prevent approaching dangers to correct a present mischief or to recover a former losse He that declines Physick till he be accosted with the danger or too much weakened by the disease is bold too long and wise too late that peace is too precise that limits the justnesse of war to a drawn sword or a blow given 193 Let that Prince that would beware of conspiracies be rather jealous of such whom his extraordinary favours have advanced than of those whom his displeasure hath discontented these want means to execute their pleasures but they have means at pleasure to execute their desires Ambition to rule is more vehement than Malice to revenge 194 Before thou undertake a war cast an impartiall eye upon the occasion If it be just prepare thy Army and let them all know they are to fight for God and thee It adds fire to the spirit of a souldier to be assured that he shall either prosper in a fair war or perish in a just cause 195 He that is not a

apt to think his own way best and by mutuall thwarting each other both give opportunity to the enemy and make destraction in the Army 328 Let that Captain who is appointed for the guard of an assaulted City avoid as a Rock all manner of confusion when a multitude takes arms without order that City becomes ruinous without redresse 329 If like Manlius thou commandest stout and great things be like Manlius stout to execute thy great commands it is a foul blemish in Sovereignty when the will roars and the power whispers if thou canst not execute as freely as thou commandest command no more than what thou mayest as freely execute 330 If one party desire to obtain any thing of the other being in a mutuall difference let him if occasion will bear it give him no time to advise himself Let him endeavour to make him see a necessity of sudden resolution and the danger of either deniall or delay he that gives time to resolve teaches to deny and gives warning to prepare 331 Let not the Army at the first encounter be too prodigall in her Assaults but husband her strength for a dead lift When the enemy hath abated the fury of his first heat let him then feel thou hast reserved thy forces for the last blow So shall the honour he hath gained by his valour be turned to thy use and encrease the glory of thy valour Foregames when they prove are speediest but After games if wisely plaid are surest 332 It is very requisite for a well advised Republick to cast a strict and serious eye upon those that seek favour by thy service some seek it in a publick way some in a private The first brings honour to a Republick and ought to receive encouragement The second is very pernicious and dangerous and ought to be rewarded with severe punishment that brings forth glory and emulation this popularity and faction and if not punisht ruine 333 Let not the covetousnesse of a Captain purloin to his own use or any way bereave the souldiers of any profit due unto their services either in their means or spoils Such injuries being quickned by their daily necessities are never forgot What souldiers earn with the hazard of their lives if not enjoy'd prophesies an overthrow in the next battell 334 If a Prince would have virtuous subjects let his subjects have a virtuous Prince so shall he better punish the vices of his people so shall they trulier prize virtue and folow it being exemplified in their Prince 235 It is the part of a wise Commander to cast an eye rather upon the actions than the Persons and rather to read men in their merits than in Ladies letters he that for favor or for base reward prefers a souldier betrays his Kingdom for a bribe or sels his honour for a kisse 336 Where order and fury are well acquainted the war prospers and the souldiers end no lesse men than they begun order takes spirit of fury and fury takes rules of order but where order is wanting fury runs mad and when fury is wanting order lies dead in the absence of order fury runs her own way and being an unthrift of her own strength fails in the first Assault and cravens and such beginning more than men end lesse than women 337 It is the quality of a wise Commander to make his souldiers confident in his wisdome and their own strength if any danger be to conceal it if manifest to lessen it let him possess his Army with the justness of the war and a certainty of the victory a good cause makes a stout heart and a strong Arm they that fear an overthrow are half conquered 338 It is requisite for a General to mingle love with the severity of his discipline they that cannot be induced to fear for love will never be forced to love for fear love opens the heart fear shuts it that encourages this compels And victory meets encouragement but flees compulsion 339 In two degrees standeth the whole service of God by man interiour upward by prayer exteriour or downward by works flowing there from before the world 340 He that nourisheth a faction between his servants in his own family doth nothing else but help to set his own house on fire 341 Although we are not stocks nor stones not to feel calamities yet we should not suffer the feeling of them so to over-rule and astonish our reason as it may stay us from taking the best resolution and using thereof for remedy that can be found out 342 Age is venerable not in respect of the apparence but in respect of the annexion because wisedome commonly accompanies such a presence 343 The Devils are like the Pest which smites those surest which flies it furthest and apprehends deepliest the perill thereof 343 Alexander was not thanked and commended for conquering the world but for doing it before thirty years old 344 It is the greatest decay to youth either not to indure good advice or not to believe it untill their perill and overthrow make them see it to their shame 345 It is no power inherent in the Circles or in the holiness of names of God used blasphemously nor in whatsoever rites or ceremonies that either can raise any infernall spirit or limit him perforce within or without such and such Circles but it is the craft of the Devill the father of lies who having first of all prescribed that form of doing feigning himself to be commanded and restrained thereby will be loath to pass the bounds of those injunctions 346 Continual experience proves that idleness is ever the greatest spur to Lechery 347 Man being compounded of all the four complexions whose father are the elements although there be a mixture of them all in all the parts of the body yet must divers parts of this Microcosm or little world of ours be diversly more inclined some to one some to another complexion according to the diversity of their use that of those discords a perfect harmony may be made up for the maintenance of the whole body 348 It is a thanklesse and a dangerous office to make an award betwixt two differing States wherein as thou shalt seldome content above one party so thou shalt often displease both it is a bad service wherein whilest thou endeavourest to make two friends between themselves thou gainest two enemies to thy self 349 It is more dangerous for a Prince to be disdained by his subjects than to be hated hatred admits fear and fear forces loyalty But disdain excludes both love and fear and consequently dissolves obedience That Prince that is hated is in his high road to ruin and he that is disdained is at his journeys end 350 There be three sorts of Government Monarchicall Aristocraticall Democraticall And they are apt to fall three severall ways into ruine the first by Tyranny the second by Ambition the last by tumult A Common-wealth grounded upon any of these is but of short continuance but being