Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	friend_n	young_a	youth_n	36	3	7.3225	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01013	The picture of a perfit common wealth describing aswell the offices of princes and inferiour magistrates ouer their subiects, as also the duties of subiects towards their gouernours. Gathered forth of many authors, aswel humane, as diuine, by Thomas Floyd master in the Artes.	Floyd, Thomas, M.A., of Jesus College, Oxford.	1600 (1600)	STC 11119; ESTC S122030	71,774	330

pleasure According to the first the friendship of good men consisteth as I haue afore mentioned that there could be no friendship but amongst good men according to the secōd proceedeth a familiarity of daily conuersion and that is betweene marchants and diuers other mercenary trades men giuen to the world and regarding profit amongst whom there is no friendship for as Cicero saieth Amicus est alter ego that is I esteeme my friend as my selfe but they regard more their welth thē friendshippe which they thinke may procure them sufficient friends euery where Is not this an odious thing in a Cōmon wealth that friendship should be contemned which procureth concord and vnity vnity peace peace tranquillity tranquillity security of life which are the onely causes of the maintayning and long continuance of the good estate of the Common wealth The third last obiect is pleasure according to which the friendship of yōg youthes children dependeth for the delight they enioy in pleasure and pastime together which is not to be termed friendship because in such there wantes constancy and discretion as it euidently appeareth for this friendship endureth but for a time The like vnto this though a worse is that of theeues robbers conspirators and diuers other malefactors who as birds of the same feathers do flocke and resort together not for any loue they owe one the other but for the good will they beare vnto those lewde practises which they do vse Wherefore they are excluded of all men and in respect hereof they consort together for friendship sake as they terme it which is no friēdship but carrieth a shewe of friendship because friendship onely is said to be amongst good and vertuous mē which is the necessariest thing that should be esteemed amongst men For as Socrates was woont to say there could not bee a more excellent possession enioyed of any mā thē a good friend wherein Epaminōdas much delighted and was wont to glory that he neuer returned from any towne before hee had gotten the friendship of some man or other Wherby hee coniectured that there could be nothing of greater efficacy force then friendship which was well approued by Lucullus Volumnius who were such intimate friendes that when Marcus Anthonius had the Empire of Rome after the death of Cesar and also had put Lucullus to death for his conspiracy against Cesar Volūnius hearing of his friend Lucullus death came with sobs and teares before Anthony requesting on his knees one graunt and desiring Anthony to sende his souldiors to kil him vpon the graue of his friend Lucullus which being denied of the Emperour then immediatly he wrote vpon a piece of paper the which hee caried in his hand vntil he had accesse vnto the graue wherein Lucullus was layed and there holding fast the paper in one hand and his dagger in the other hande imbrued his hand with his owne bloud vpon the very graue of his friend hauing also clasped his hand fast vpon the piece of paper wherein was written this worthy sentence Thou that knowest the loyal friendship betwixt Volumnius and Lucullus linke our bodies together as our minds were one being aliue Such friendshippe was betweene Pomponius and Cesar that the one wanted nothing that the other had whose examples wee should ingenerall imitate for though wealth decay fortune frowne and we be of honours and dignities depriued yet shall not fortune with all her troupes change or alter friends who in prosperity or aduersity might reioyce one with an other or else in bewayling ease one an others calamity which is the chiefest sacrifice that may bee offered vnto God and the greatest terror vnto our enemies 1 The smile of a foe that proceedeth of enuy is worse then the teares of a friend flowing with pitie 2 Wee make experience of a friend as the goldsmith doth of his gold in trying him before wee haue need 3 To set on forwards in folly argueth no discretion to disswade a mā in course of honour were not the part of a friend 4 The counsell and perswasiō of a friend are alwaies fortunate in prosperity and his company in misery is alwaies delightfull Of Liberality Cap. 32. LIberality is a vertue gratefully bestowing gifts vpon others and is saied to be the encrease and yerely fruits or annuities of those blessings which God hath bestowed vpon vs for the relieuing of the distressed For the chiefest honor thereof cōsisteth in helping of the poore And as Ambrose saith this vertue is in league with iustice wherefore it should be ruled by moderation and reason ayming at her reuenues and thereof giuing freely as Bion Borystenite was wont to say it was good to bestow a portion of that talent wee haue vpon others yea farre better then to receiue any gift though bestowed So Demosthenes beyng asked what was most possessed of men that resembled GOD answered To bestow bountifully and to effect good things Neuerthelesse in bestowing we must be circumspect and consider where when and to whom because liberality consisteth not in the quantity of the thing bestowed but in the true meaning and natural inclination and disposition of the giuer For he is neuer said to giue in vaine as Augustine saith that giueth with a zeale and deuotiō they are accoūted liberall and bountiful which bestow giftes vpon him that deserueth well requesteth nothing For doubtlesse that gifte is double to bee accepted which proceedeth from a free hand and a liberall hart because Plautus saieth that he giueth too late that giueth when he is asked for the request of the thing that is giuen deserueth the gift wherfore he is rightly accoūted liberal that giueth of his owne accord and receiueth not and withall the benefite of the giuer doth more profit him that giueth then the receiuer which Phocion the whole credit of Athens did esteeme rightly to be no otherwise who when Alexander the great had presented him with giftes and sundry costly Iewels frō Persia did shew a liuely example hereof in refusing the gift adding this sentence I wil not learne to take lest I forget to giue Wherein hee shewed himselfe a patterne of liberalitie well befitting the worthines of his person Herby we may coniecture that to be liberal is a signe of an excellēt mind This property of bestowing is a commendation in noble persons for in liberall giuing beneficial doing are princes compared vnto God For what may be more cōmendable in subiectes towards their Prince then to be faithfull and loyall or what may deserue greater praise thē liberality and clemency in a prince towards his subiects What made Iulius Cesar to be beloued of his souldiers but magnificēce and liberality who vanquished Darius whose treasure and substance were brought before him which amounted in ready coine to two hundred thousand pounds beside infinite treasures and iewels wherof he tooke nothing from his souldiers but a litle book named Homers Iliades in which he delighted much onely to

Choller knoweth not how to be silēt but is very rash vnwary vnaduised in all things whereby it happeneth that those headlong persons rūne often into such daunger as they neuer gette out by reason of their anger Clitus Calisthenes were the occasion of their owne destruction for that they had bene ouerbold in reproouing Alexander wheras by modest humble admonition they might haue reclaimed him saued themselues and gotten the grace and fauour of their lord and master C. Flaminius and M. Marcellus two consuls of Rome both valiant and hardy souldiers were notwithstāding surprised and ouerthrowen in the end by Hannibal by reason of their ouermuch frowardnes making too hasty trial of their fortune wheras contrarywise Fabius Maximus being a more sober and temperate Captaine neuer enterprised any thing but with great aduisednesse and with such deliberation considered of the circumstance of each thing that Hannibal could neuer entrappe him in his ambushes though he placed them neuer so cunningly When Hieron king of Sicilia had murthered certaine of his friendes and the report knowne thorowe the countrey Epicharmus who vnderstood of the matter within a while after was biddē to supper with the king and by reason of his aboundāce of choller he could not dissemble but cried out assoone as hee saw the king and reproued him for his infidelity and horrible murther saying Why didst thou not call mee to the sacrifice that thou madest of thy friends which was the cause that he lost his owne life also and by this meanes made the tyraunt more fearce and cruell then hee was before Plutarch also reporteth that when Dionysius the tyrant asked the wise men of his Court which copper was the best Antiphon answered very readily that in his opinion that was the most excellent whereof the Athenians had made the pictures of the two tyraunts Armodius Aristogitō This was a quicke answere spoken in anger which notwithstanding so stucke in the minde of the tirant that hee could neuer bee appeased but with the life of him that vttered it which verifieth the saying of Quintilian cōcerning those bitter and cholerike natures viz. that had rather lose their liues then haue a bitter girde 1 There is no safe counssell to bee taken from the mouth of the angry man 2 He detaineth himselfe frō anger that remembreth his ende and feareth GOD the one restraineth presumption the other appeaseth impatience 3 Anger is an inwarde griefe and vexation of the minde thirsting after reuenge 4 With the angry man we must not be importunate in matters of consequence but should deferre our petition vntill a cōuenient time which might mitigate his anger Of Sedition Cap. 44. SEdition is an euill quality which so much troubleth the quiet rest passions of the soule is accompanied with most dangerous effects and yet nothing so dangerous as those which follow after For why These first motiōs being bred and formed in that part by meanes of the obiect which presenteth it selfe doe passe forth in continently into the irascible part of the minde that is to say to that part where the soule seekes all meanes possible of obtaining or auoyding that which seemeth vnto her good or bad for the auoiding hereof we must not imitate nature which as Empedocles saieth vseth no other means to destroy ruinate and ouerthrow her creatures then discord sedition and as Thucidides saith comprehendeth in it al kind of euils Seditiō thē being taken generally is nothing els but an euill impostume so hurtfull to al estates and Monarchies that it is the seed and roote of all kind of euils euen of those that are most execrable it ingendreth nourisheth want of reuerence towards God disobediēce to magistrates corruption of maners change of lawes contempt of iustice base estimatiō of learning science Thucidides speaking of the generall dissention amongst the Grecians for diuersitie of gouernmēts which they sought to bring in among themselues some desiring to be gouerned in a Democratie others in an Oligarchie rehearseth incredible euils that arose of that warre As soone saith he as any mutinies disturbāces or vprores were knowen to be cōmitted in one place others were encouraged to doe worse as to enterprise some new Stratageme to shewe that they were more froward then others or more insolent hote in reuēging thēselues This is that which Diamades obiected to the Athenians by way of reproch that they neuer intreated of peace but in mourning gownes namely after they had lost many of their kinsfolks in battels skirmishes after long sedition 1 Sedition is a hell to the minde a horror to the conscience suppressing reason and inciting hatred 2 There is no greater cruelty then sedition whereby a man continually murthereth himselfe liuing 3 A seditious man waxeth leane with the fatnes of his neighbour 4 Hidden seditiō is more daungerous then open enmity Of VVarre Cap. 45. WArre is of two sortes eyther ciuill or forraine ciuill warre is the ouerthrower of all estates monarchies and the very roote of al euil which ingēdreth want of reuerence towards God disobedience to Magistrates cōtēpt of iustice being sprung of the diuersitie of religion but in effect ambition And forreine warre is a more lawfull contention as being ordained for religion sake and to procure peace and vnitie This ciuil war stirreth vp against himselfe both the hatred weapōs of his neighbours to him that desireth it For hee that vexeth his subiects vnworthily seeking rather to rule ouer them by violence then to gaine their good wil with iustice he quite ouerthroweth his countrey preferring dominion and greatnes of his power before the benefit of the same he is brought oftentimes in subiection to his enemies and diminisheth his owne authoritie whiles he laboureth to possesse another mans right by violence Augustus the Emperour said That to haue lawfull warre it must bee commended by the gods and iustified by the philosophers And Elius Spartianus affirmeth that Traian onely of the Romanes was neuer ouercome in battel because hee vndertooke no warre except the cause thereof was very iust But wee may well say that no warres betweene Christians a so iustified but that still there remaineth some cause of scruple Moreouer wee see that the famine and pestilence most commonly follow war for the abundance of all things being wasted want of victuals must needes follow wherupon many diseases doe growe Briefly it bringeth nothing with it but a heape of miseries and easily draweth and allureth the violence and euill dispositiō of many to follow the estate of time for they that desire a chaunge are very glad of such an occasion to ground their platformes vpon which they could not do in time of peace because men are then of better iudgement and affection as well in publike as also in priuate matters It was for these considerations that Phocion the great Captaine of the Athenians laboured to stoppe the warre which the people of Athens determined to make