Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	evil_a	good_a	great_a	3,686	5	2.7944	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

Philosopher governs by guesse and will prove a dangerous States-man for when uncontrouled affections meet with high fortune they commonly begin tyranny and oppression 196 The difference between the godly and ungodly is that God doth visit the ungodly by punishments names of Plagues Curses and destructions as the plague of Egypt the curse of Cain the destruction of Sodom but the righteous when he doth visit them his punishments corrections chastisements and rods which proceed from instruction not destruction to purge them not to destroy them 197 It is not sufficient for him that already hath enough to defend him from basenesse and want onely to eat and drink and make an even reckoning at the years end for that is baser then baseness no let him do his Country service and purchase honour to his house for we are not in the the world for fruition but for action 198 There is no difference between common Lovers and common Whores they both flatter and make the name of love their bands to serve their particular pleasures 199 As mans nature is not onely to strive against a present smart but to revenge a passed injury so we see that malice hath a longer life than either love or thankfulness hath For as always we take more care to put off pain than to enjoy pleasure because the one hath intermission and with the other we are satisfied So it is in the smart of injuries and the memory of good turns Wrongs are written in marble benefits are sometimes acknowledged requited rarely 200 Allms-deeds merit nothing at Gods hands yet they make him our debtor according to his gracious promise 201 Presumption is ever apt to draw comfort from the vast Ocean of appetite but discretion from the sweet springs of opportunitie 202 He Councels best that prefers the cause of God before any particular 203 Where good men are afraid to call a vice by the proper name it is a sign that the vice is common and that great persons whom it is not safe to anger are infected therewith 204 He that knows not the true grounds of an evill cannot help it but by change which is a dangerous guide of a Common wealth 205 Conscience not grounded on knowledge is either an ignorant fantasie or an arrogant vanitie in one extremitie the Papists erre in the other the Anabaptists 206 Correction without instruction is meer Tyranny 207 God which is the great Law-maker by his Laws prevents sins to the end that punishments may be inflicted on it justly as to avoid Idolatry he forbiddeth the making of Images He that cannot live chaste let him marry 208 False miracles and lying news are the food of superstition which by credulity deludes ignorant people 209 God who cals his elect unto himself to make him enjoy heaven compels none to make defection from himself Nam perdicio tua ex te Israel 210 Time the mother will bring forth Verity her daughter in due season to perfection 211 Riches are desired of wise men onely to keep them from basenesse and to exercise charity 212 A good Pastor is the Physitian of the soul and ought to apply his doctrine according to the tendernesse or hardnesse of the conscience for want of which discretion some mens zeal hath done hurt 213 It is a point of wisedome to maintain the truth with as little disputation as may be least a good cause be marred with ill handling 214 The best Laws are made out of those good Customes whereunto the people are naturally inclined 215 Grosse and brutish errors are sooner reformed than meaner escapes for so much as the one cannot be defended without impudency whereas the other admits some colour for excuse 216 It is not lawfull to use unlaw full instruments were it for never so good a purpose for that Axiome in Divinity is most certain and infallible non est faciendum malum ut bonum inde eveniet 217 Valour is overcome by weaknesse but being too much prized it turneth to unbrideled fury 218 It is neither safe nor honourable for a Prince to buy his Peace or take it up at interest He that hath not a sword to command it shall either want it or want honour with it 219 It is very requisite for a Prince not onely to weigh his designs in the flower but likewise in the fruit he is an unthrift of his honour that enterprises any design the failing wherein may bring him more disgrace then the good success can gain him honour 220 It is much conduceable to the happinesse of a Prince and the security of his Kingdome to gain the hearts of his subjects they that love for fear will hardly be induced to fear for love it is a wise Government which gains such a Tie upon the subject that he either cannot hurt or will not but that government is best and most sure when the Prince commands with love and the subject joys in his obedience 221 Let every souldier arm his mind with hopes and put on courage whatsoever disaster fals let not his heart sink the passage of providence lies through many crooked ways and a despairing heart is the true Prophet of approaching ruine His actions may weave the webs of fortune but not break them 222 It is the part of a wise Magistrate to vindicate a man of Power or State imployment from the malicious scandall of the giddy headed multitude and to punish it with great severity scandall breeds hatred hatred begets division division makes raction and faction brings ruine 223 The strongest Castles that a Prince can build to secure him from domestick commotions or forreign invasion is the hearts of his loving subjects and the means to gain that strength is in all his actions to appear for the publick good studious to contrive and resolute to perform 224 It much conduces to the publick-weal either of a Principality or Republick not to suffer the money and treasure of a State to be ingrossed into the hands of few money is like muck not good unless it be spread 225 It is a necessary providence in a Prince to encourage in his Kingdome Manufacture Marchandize Arts and Arms. In Manufacture lie the vitall spirits of the body politick in Marchandize the spirits naturall in Arts and Arms the animall if either of these languish the body droops as they flourish the body flourishes 226 It is more dangerous for a Prince to violate his laws then his subjects they are liable to punishment and punishment satisfies and satisfaction cures and rectifies the breach But in him the wound ranckles for want of cure that however a Prince begins to break his own laws and ancient customs his State begins her ruine 227 If thou chance to entertain any forreign Souldiers into thy Army let them bear thy colours and be at thy pay lest they interest their own Prince Auxiliary Souldiers are most dangerous a forreign Prince needs no greater invitation to seize upon thy Countrey than when he is required to defend

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

both these are abominable if he give Alms onely for his reputation sake this is a wicked deed because there is Nullum medium whatsoever is not of faith is sin 120 No man shall do ill that thinks ere he undertakes what the end will be not what his passion would have it to be 121 Time is the essence of many Laws so that a King may do well at divers times both in making and marring the same law 122 I should think it a sign that God loves me not if I should kill a man by chance I would most unwillingly do that ill which it lies not in my power to amend 123 I do not think the greatest Clarks are nearest Heaven much of their knowledge is superfluous For Bellarmine makes 400. questions of faith and not ten of them which roucheth our Salvation to understand 124 Many have attempted to make glass malleable and so Gold artificiall but both in vain for God doth ever Crosse the invention of man least he should rejoice in his own work 125 The persons of all men are to be alike Equal to us and our hate or Love should onely go according to their Vertues or Vices These bonds of kindred should onely command us in all Civill duties but not our judgements And particular injuries should onely make us hate that particular deed but not the doer in generall 126 Men of high understanding as they do many things above the common strain so they often fall into greater errours than those of meaner capacity which in all their actions will rather do nothing faulty than any thing extraordinary being of a temper better mixt than the former 127 The Divell always avoids the mean and waits upon extremities so hath he sought to divide the world betwixt Atheism and superstition 128 All extremities come round to one end the simple obedience of the Papist and the no obedience of the Puritan the one breeds confusion the other Ignorance and security 129 The end of the Law is to punish sin when it is committed But to keep it from being committed it cannot As the Pope which thinks by allowing Fornication to avoid Adultery 130 That the wearing of Leeks on Saint Davids day by the Welch-men was a good honourable and commendable fashion seeing that all memorable acts have by their Agents something worn for distinction and also to preserve the memory thereof unto posterity even as the Passeover was to the Jews that when their children should ask why they went girded with staves in their hands they might shew them the cause c. So the Welchmen in commemoration of the great fight by their black Prince of Wales do wear leeks as their chosen Ensign 131 That an infallid thing may be discerned and known by a fallid means as for example our sences are fallid but by them we know many things infallid c. whence the Papists infer that because the Church is visible therefore the chief Head must be visible The universal Church consisteth of two parts one visible the other invisible to wit a visible body and an invisible Spirit and therefore the chief Head of the Church should rather be invisible but we grant many visible Substitutes over the Church as subordinate Rulers under the chief 132 His Majesty observed a queint Interrogatory put to a jealous Lover out of that famous Comedy of Ignoramus the which his Majesty highly commended viz. whether he desired most or rather to be termed Publius Cornelius or Cornelius Tacitus In further approbation of which Comedy besides in opposition and dislike of another Comedy performed and acted before his Majesty by the Schollers of the University of Oxford that as in Cambridg one Sleep made him Wake so in Oxford one Wake made him Sleep 133 Concerning that saying That the gates of hell shall not prevail c. that therefore their Church of Rome cannot fall because of the certainty of Gods promise to his Church which they falsly attribute unto themselves The question onely remains in the circumstance of time as between their Church and the true Church to wit whether it be already past or shall be hereafter for they deny not but there shall be a general defection and Antichrist shall be revealed c. but they deny it yet to be and we say it is already past and fulfilled in themselves But his Majesties absolute determination on this point was The question between them and us to be the same which is yet between the Jews and Christians for they deny not but that a Messiah and Saviout must and shall come and yet have him in a dayly expectation but the Christian holdeth that he is come already and hath been in the world and hath performed all things preappointed of God his eternal Father even such or the very like is the question between the Papists and Protestants concerning the right and true worship of that Messiah The Church Militant his Majesty compared to the Moon so full of changes his reason for this opinion he gave was for that he could not see a Church in any place peaceably setled but before he could duly consider thereof he forthwith perceived the face of it changed except it were those of Germany and the low Countryes as the Lutherans and Calvinists 134 God is never better honoured than in giving him true worship and in loving good men The King at that time declared himself resolved always to kneel at the Sacrament and that for to testifie his humility toward God being a King and the rather for example sake to others that are set under him he said he would not retain willingly a Gout in the knee alluding to Doctor Lawds Sermon a little before made upon that subject His Majesty confessed the Gout in the knee very troublesome and offensive indeed and that by a particular experiment of his own upon an accidental hurt which he received on his foot at Newmarket being to receive the holy Communion on Christmasse day following and resolved to take the same kneeling as aforesaid provoked his whole body into a very great sweat anguish and therefore concluded the Gout in the knee to be a main impediment for sacred Duties and so conceived it the easier way to sit and then the mind might have the better opportunity to rove and wander after other prophane and wanton cogitations His Majesty did acknowledge that we could never do too much worship toward God should we not said he exceed the Turks who in their false worship do fall often flat on their faces and rise often in the night to perform false worship and this they are injoyned to do or otherwise they account themselves damned he confessed that too much worship might be rendred to our Lady and other Saints but doubtlesse never too much to God and Christ his anointed On the contrary his Majesties opinion concerning the essence of Gods Deitie and how some will seem to flatter him c. And thereupon commended a translation that

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

wisely mingled either guard the other and makes the government exact 351 Before thou undertake a war let thine eye number thy forces and let thy judgement weigh them if thou hast a rich enemy no matter how poor thy souldiers be if couragious and faithfull Trust not too mch to the power of thy treasure for it will deceive thee being more apt to expose thee for a Prey than defend thee Gold is not able to make good souldiers but good souldiers are able to find out gold 352 If the Territories of thy equall enemy are scituated far south from thee the advantage is thine whether he make offensive or defensive war if North the advantage is his Cold is lesse tollerable than heat This is a friend to nature that an enemie 353 It is not onely uncivill but dangerous for souldiers by reproachfull words to throw disgrace upon an enemy Base terms are bellows to a slaking fury and goads to quicken up revenge in a fleeing foe he that objects a Cowardice against a failing enemy adds spirit to him to disprove the aspersion at his own cost it is therefore the part of a wise souldier to refrain it or of a wise Commander to reprove it 354 Let that Commander which desires to give a fair Accompt be very strict both in punishments and rewards and proportion them according to the merits of the deserver and the fault of the delinquent let the service of the one be duely rewarded lest thou discourage worth and the demerits of the other strictly punished lest thou encourage vice the neglect of the one weakens an army the omission of both ruines it 355 If tbou desire to know the power of a State observe in what correspondence it lives with her neighbours If it make alliance with the contribution of money it is an evident sign of weaknesse if with her valor or repute of forces it manifests a native strength it is an infallible sign of power to sell friendship and of weaknesse to buy it That which is bought with gold will hardly be maintained with steel 356 If thy two neighbouring Princes be at variance shew thy self either a true friend or a fair enemy it is indiscretion to adhere to him whom thou hast least cause to fear if he vanquish Neutrality is dangerous whereby thou becomest a necessary Prey to the Conquerour 35 It is a greater argument of a Princes wisedome not onely to chuse but also to prefer wise Counsellors and such are they that seek lesse their own advantages than his whom wise Princes ought to reward lest they become their own carvers and so of good servants become bad Masters 358 It is very dangerous to try experiment in a State unlesse extream necessity be urgent or popular utility be palpable It is better for a State to connive a while at an inconvenience than too suddenly to rush upon a reformation 359 If a valiant Prince be succeeded by a weak successour he may for a while maintain a happy State by the remaining virtue of his glorious predecessour but if his life be long or dying he be succeeded by one lesse valiant then the first his Kingdome is very likely to fall to ruine That Prince is a true father to his Country that leaves it the rich inheritance of a brave son When Alexander succeeded Philip the world was too little for the Conquerour 360 It is very dangerous for a Prince or Republick to make continuall practise of cruell exaction where the subject stands in the sense or expectation of evill he is apt to provide either for his safety either from the evill he feels or from the danger he fears and growing bold in conspiracy makes faction which faction is the mother of ruine 361 That Prince who stands in fear more of his own people then of strangers ought to build fortresses in his land But he that is more afraid of strangers than his own subjects shall build them more securely in the affections of his people 362 Carry a watchfull eye upon dangers till the come to ripenesse and when they are ripe let loose a speedy hand he that expects them too long meets them too late and he that meets them too soon-gives advantage to the evill Commit their beginning to Argus his eyes and their ends to Briareus his hands and thou art safe 363 Of all difficulties in a State the temper of true government most felicifies and perpetuates it Too sudden alterations distempers it too contrary destroys it Had Nero turned his Kingdome as he did his Harp his harmony had been more honourable and his reign more prosperous 364 If a Prince fearing to be assailed by a forreign enemy hath a well armed people and well addrest for war let him stay at home and expect him there But if his subjects be unarmed or his Kingdome unacquainted with the stroke of war let him meet the enemy in his quarters the further he keeps the war from his own home the lesse danger 365 It is great prudence in a States-man to discover an inconvenience in the birth which so discovered is easie to be supprest But if it ripen into custome the sudden remedy is worse than the disease in such a case better to temporize a little than struggle too much He that opposes a full-aged inconvenience too suddenly strengthens it 366 Let a Prince preserve himself in the favor of the people more than the great-ones they are many these but few these cannot be satisfied upon easie terms whereas they are content with small matters Moreover the Prince is necessitated to live always with the same people but may do well enough with the same Great-ones tumults in a State are more dangerous than ambition 367 If thou endeavourest to make a Republick in a Nation where the Gentry abounds thou shalt hardly prosper in that design and if thou wouldest erect a Principallity in a land where there is much equallity of people thou shalt not easily effect it the way to bring the first to passe is to weaken the Gentry the means to effect the last is to advance and strengthen turbulent and ambitious spirits so that being placed in the midst of them their forces may maintain thy power and thy favour may prefer their ambition otherwise there shall be neither proportion nor continuance 368 It is more excellent in a Prince to have a provident eye for the preventing future mischiefs than to have a potent arm for the suppressing of present evils Mischiefs in a State are like Hectick feavers in a body naturall in the beginning hard to be known but easily to be cured but being let alone a while more easie to be known but harder to be cured 369 If a Kingdome be apt to rebellion it is wisdome to preserve the Nobility and Commonalty still at variance Where one of them is discontented the matter is not great the Commons are flow of motion if not quickned by the Nobility the Nobility weak in power if not strengthned by the Commons then is danger when the Commonalty troubles the water and the Nobility steps in 370 He is said rightly to serve his Country whose body executeth what his wisdome plotteth 371 Common affability is commendable and not to be misliked so it reserve the state of the party otherwise it is not humility but basenesse 372 Sauces are more like medicines than meat and they serve onely for the pleasing of the taste and not for satisfying of the necessity of nature 373 We ow all men salutation and a cap but not familiarity for except we be sure their worthinesse deserves it we betray our selves 374 Whatsoever God doth by a Medium must know an end what immediately belongs to eternity 375 The Slanderer and he that defires to hear lies are whelps of a litter the one hath a Devil in his tongue and the other in his ears 376 Fortune hath no power over wisedome but of sensuality and of lives that swim and navigate without the loadstone of discretion and judgement 377 The disposition of wicked men are perverse Coaction must force them to goodnesse and correction restrain them from wickedness 378 Mans happinesse doth rest in the managing of his own time so that every man may be blest and rich in perfection if his own dissolutenesse and unthriftinesse incurs not the contrary 379 All qualities without the direction of virtue profit not but overthrow their possessours 380 When the mouth of Lazarus was shut his soars spoke for him so when we cannot use our hands in defence of our Country we should lift them up for our Princes protection 381 If he be to be pittied that bestows half his patrimony in hobbi-horses then much more they who having but a little time dedicate half to sleep and idlenesse 382 As troubles come for exercise of virtue and encrease of merit so affliction sends many to prayer and fasting and few men seldom do well except necessity inforce them for hunger and poverty makes men industrious and the laws make them good 383 As the servants of God are known by humility and charity so the servants of the divel are known by pride and crueltie 384 The confession of our sins do no lesse honour God than his glory is blemished by Commission 385 Suspicion is no where so conversant and powerful as amōg Princes unto whom to say rightly it rightly belongs For howsoever they are they have enemies if good envious if evil some that lay hold upon that occasion yea even their friends are doubtfull not being easie to be discerned whether lovers of themselves or of their fortunes 386 To pray to the Lord with the lips for any corporall benefit and yet to have the heart fixed in confidence of any naturall means is a kind of spirituall adultery FINIS