Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	great_a	true_a	2,848	5	3.8360	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

was so direct as it described God as he was for he cannot be flattered As for example God is said to be Omnipotent it is true yet there are some things that he cannot have done as he would in respect of mans depraved nature Again he made all things true all that we can behold but there was a place in which he was before he made the world Again it is said that he is every where true but as a King is by his Ambassadours not personally every where Again it is further said that God is unchangeable yet it is also said many times that he repents and therefore though Kings may sometimes be flattered yet God never can 135 That he did not know nor read of above three Jews converted in 20. years 136 That the Turk sent him Ambassage since his comming to England to follow the steps of Queen Elizabeth and not to professe Idolatry for that would overthrow his Crown 137 That the Turks will not suffer the Jews amongst them to sacrifice for that was flat against their laws As we will not suffer the Papists to worship the Masse because against our Laws 138 That the Jews had been so bitten with punishments for Idolatry that they would never indure any shew of it 137 That the religion of the Turks was composed of the Jewish religion of the Christian and of the Arians and policy thereof was to draw infinites of people to his subjection that were uncertainly affected as in the low-Countries they use diversities of religions to strengthen their power but this was observed by the King to be a strange policy 140 That he confessed the Turk to be the greatest Prince in the world and yet that he did not command the tenth part of them which professed Mahometism 141 That there was ten of his religion to one that professed any kind of Christianity and therefore the Popes universality convinced 142 That through the divers compositions of the Turks religion a great part of the world was infected as both the Indiaes America Persia c. 143 The King professed that he would chuse rather to turn Turk than in some fables believe Bellarmine 144 That a German was naturally most constant to himself for although he could well fashion himself to any Country he travelled into yet returning home to his own he would appear to any mans judgement nothing changed from the manner and condition of his own Nation and so in him is most truly fulfilled Coelum non animum mutant qui transmare currunt but with the English or any other nation for the most part it is not so 145 That he oft heard the Lord of Northampton say that a French-man though never so grave sober of countenance yet at one time or other would have his frisk of vanity 146 That Tobacco was the lively image and pattern of hell for that by allusion it had in it all the parts and vices of the world whereby hell may be gained to wit first it was a smoak so are the vanities of the world a smoak and vapour Secondly it delighteth them who take it so do the pleasures of the world delight the men of the world Thirdly it maketh men drunken and light in the head and so do vanities of the world men are drunk therewith ' Fourthly he that taketh Tobacco saith he cannot leave it it doth bewitch him even so the pleasures of the world make men loath to leave them so they are for the most part so inchanted with them Besides the former allusion it is like hell in the very substance of it for it is a stinking loathsome thing so is hell it goeth in at the mouth and out at the nose so doth the smoke of hell through the body and head 147 That he hath heard an old Minister say touching conformity that it would be a scandall for himself to conform yet will allow that his son may do it as if he living a fool all his life desired so to die 148 That no man can thrive that keepeth a whore at rack and manger to wit openly with justification That to rove is proper to expresse the action of the body but to rave is an action of the mind 149 That miracles are now used and maintained among the Papists to the end to confirm a false belief on Saints according as at first Christ used miracles to cause and confirm a true belief on himself 150 Evangelikes are not Evangelists 151 That he is not of opinion that all speeches in Scripture touching beasts or fouls by allegory doth agree with the proper and peculiar natures of them as of that Be wise as Serpents or that comparison of Iob to the Ostridge that seemeth to neglect her young by leaving her egs in the dust which is not the proper nature of them as hath been approved by Barbary-Marchants that have seen them but it seemeth so outwardly because she hideth her egs in the sand and so removeth a little from them but surely for no other end but to protect them that at the time of need and in the hatching to break the shell which of it self cannot 152 That there was never any noted Heretick but the sect of him were much more hereticall 153 That he could find more arguments in the Papists work for the Pope than the Pope himself could do 154 That the Canonists are the very Divels of all the rest 155 That Peter seeing Malchus his Kinsman witnesse against him made him fear the more and so denied his Master 156 Thar if they had accused Christ of ryot the same witnesse would have proved matter to declare his Divinity in healing his ear again 157 To commit a sin against the letter of the Law moral is greater than a sin against the consequent as for example Adultery is a greater sin than Fornication 158 That he stiled a book once sent him by the name of Melchisedeck being without beginning or ending 159 That he readeth more Papists books than Protestant and from thence findeth matter to confirm him in the Protestant Religion 160 That taking all things to the straight tenor of the written letter is the matter of jar betwixt the Puritans and Us. 161 That Henry the fourth of France would have sent Cardinal Peron to convert him the which he denyed for that he held him weak and shallow and refused to lose a heavenly crown for an earthly 162 That he would not admit a publick disputation between twelve Papists and twelve Protestants himself being chosen Umpire because he might lose more that would not be satisfied than he could win although the Papists side were convicted 163 The true Protestant Religion stands like a virtue between two vices Popery and Separatism That an extremity in the excesse this in the defect that aims at the confusion of the State this makes confusion in the Church Let that Prince that desires the welfare of his Kingdome crush the power of the one and curb the malice of the

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