Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	king_n	see_v	4,869	5	3.5371	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18244	Cato variegatus or Catoes morall distichs: translated and paraphras'd, with varations of expressing, in English verse. By Sr. Richard Baker Knight; Catonis disticha. English and Latin.	Cato, Marcus Porcius, 234-149 B.C., attributed name.; Baker, Richard, Sir, 1568-1645.	1636 (1636)	STC 4863; ESTC S107921	41,226	110

34 Wrastle not still with friends thy strength to prove The Mastry to be tride with friends is love Or thus 34 When thou couldst Bend a friend Thy selfe yet bow One must Beginne love and then why not Thou Or thus 34 Thus stand the mutuall services of friends One first Beginnes a kindnesse Th' other Ends. Or thus 34 In oddes of friends where one must loose One win Never straine courtsey who shall first beginne Or thus 34 When one to other shewes a friendly part Hee that Beginnes first seemes to have the start Or thus 34 When we by friends doe any losse sustaine Wee seeme to buy their friendships new againe Or thus 34 The losses that by friends to thee accrue Are but the Rents that are to Friendship due Or thus 34 These are the Noates make friends so well agree Thou yeeldst to him and then he yeelds to thee Or thus 34 Where friends to one another doe not yeeld Such lye in Garrison nere come ith'field 35 Ne dubites quum magnapetas impendere parva Hisetenim rebus Conjungit Gratia cares 35 Small things are well Bestowd where great are sought So deerenesse may with things not deere be bought Or thus 35 Asking great things to give small never shrinke Such small things get more love then one would thinke Or thus 35 Who gives small things in asking great is thrifty A gui●● of five may get a suit of Fifty Or thus 35 Hee s no good Husbandman that will mislike To sow a Py●te where he may reape a strike Or thus 35 Thou neither Husbandman nor Husband art If for a Quarter sticke to sow a Quart Or thus 35 A Feather give when for a Goose you aske Who but a Goose would grudge at such a taske 36 Litem inferre Cave cum que tibi Gratia juncta est Ira odium generat Concordia nutrit amorem 36 Avoide Contentious brabblings with thy friends Concord breeds Love Anger in Hatred ends Or thus 36 Stand not in Suites where thou in league dost stand Debate breeds Hate Concord is Loves right hand Or thus 36 Begin no strife where thou in Love mayst end What good to winne a cause and loose a friend 37 Servorum culpis quum te dolar urget in iras Ipse tibi moderare tuis ut parcere possis 37 When servants faults move thee to indignation Let thy owne worth move thee to moderation Or thus 37 When servants anger thee shew thy selfe then More Master of thy selfe then of thy men Or thus 37 If thee to wrath a servant mooved hath Yet be not thou a seruant to thy wrath 37 Be M●s●●line let not servants faults Engender wrath upon thy female thoughts Or thus 37 Keepe greater state then that thy servants ryot Should have the honour to disturbe thy quiet Or thus 37 Be milde to servants let not their excesse Make thee exceed in that which makes thee lesse Or thus 37 If Servants doe a fault yet patient be No fault so great in them as wrath in thee 38 Quem super are potes interdum vince ferendo Maxima enim Morun● semper Patientia virtus 38 Beate sometimes● by forbearing whom thou beatest Of Morall vertues Patience is the greatest Or thus 38 Master by meekenesse whom thou couldst by force To change for Patience Rage is a good course Or thus 38 T is Mastery sometimes to take a Fall Hee knowes no manners that still takes the wall Or thus 38 Give ground sometimes when overcome you can Sufferance is Manners Manners maketh man 39 Conserva potius quae iam sunt parta labore Quum labor in damno est Crescit ●●rial●s Egestas 39 Take care to keepe as well as paines to Get When labour growes a looser want growes great Or thus 39 Save rather that which thou already hast Where paines retaines no Gaines want comes at last Or thus 39 If thou canst get but not keepe what is got Beggery when all is done will be thy lot Or thus 39 The way to Thrive is more to Keepe then Get What 's the Sunne rising if as soone it set Or thus 39 When thou hast dig'd a well that water gives What good wilt doe if poure it into Sives Or thus 39 As one hand brings in Th' other must lay up Else thou mayst haue to Dyne but not to sup Or thus 39 Hold fast thy state why shouldst thou looke for more And couldst not keepe that which thou hadst before Or thus 39 Hold fast thy state why wilt thou rather waste In hope to get more then keepe that thou hast Or thus 39 Keepe that thou hast and doe not want Importune T is hard to Play au After Game of Fortune Or thus 39 Make Conserves of thy Gaynes thou canst not tast Of Fresh fruits alwayes but Conserves will last Or thus 39 Keepe rather that thou hast already got Learne of the Ant Nip each graine least it rot Or thus 39 T is an old saying spend and God will send But what Beggery and Barenesse in the end 40 Dapsilis interdum notis carus amicis Quum fueris falix semper tibi proximus esto 40 When thou hast store be franke to them are deerest Be francke to all but to thy selfe be neerest Or thus 40 When thou hast plenty plentifully give But yet forget not that Thy selfe must live Or thus 40 Vse Hospitality to friends to All But not to bring thy selfe to th'Hospitall Or thus 40 In keeping Christmas something may be spent But not to make the whole yeare after Lent Or thus 40 Carue to thy friends of tha● is good and fit But for thy selfe keepe alwayes the best Byt. Or thus 40 The odds thou mak'st betweene thy skinne● and cloak Make that betweene thy selfe and other folke Or thus 40 Thy bounty may have leave sometimes to roame But still remember Love beginnes at Home Liber Secundus SIpotes Ignotis etiam prodesse mement● Vtilius Regn● est meritis acquirere amic●s 1 Even strangers if thou canst Be thou releiving T is worth a Kingdome to get friends by Giving Or thus 1 Let them thy good deeds know that know thee not A Kingdome is but Friends by merits got Or thus 1 Let Vertues Iustre even to strangers show thee I st not a Glory that more Love then know thee Or thus 1 That 's the right goodnesse which to all extends Ones skarce halfe good that 's good to none but friends Or thus 1 Give cause even strangers may thy worth approve What King so great as He whom all men Love Or thus 1 Let even strangers be thy Bounties Objects A King in Friends excels a King in subiects Or thus 1 Thy worth would bounded be in narrow space If no more feele thy hand then see thy Face Or thus 1 More lovd then knowne more Knowne by Grace then Face This fruit they reape that Charity embrace Or thus 1 That 's truest Charity which to All extends For while it Counts

CATO VARIEGATVS OR Catoes Morall Distichs Translated and Paraphras'd with variations of Expressing in English verse By Sr. Richard Baker Knight LONDON Printed by Anne Griffin and are to be sold by Anne Bowler dwelling at the signe of the Marigold in Paules church-yard 1636. To the Reader A Lover of Learning translated these● verses of Cato into English some twelve years since whose labour I cannot blame but tying himselfe strictly to the words he could not alwaies either so fully or so gracefully expresse the mening for indeed the words of one language cannot alwaies be reached by the very same words of another which made an Able man in this cause to say Nec verbum verbo curabis reddere And therefore seeing the sence especially in precepts is principally to be regarded there is iustly a liberty given in this kinde not onely to use Periphrases but Paraphrases also as the cause may require which liberty if I be censured by any to have used too liberally Yet so long as Sensus est in tuto and nothing is said but what is drawn Epotentia verborum I expect to be excused at least if not commended And if many of these seeme rather Paraphrases or rather Collateral Conceits then translations yet seeing they tend all to the same sence and that the direct translations are sent before as set alwayes next the latine they are but after the fashion of young men who weare thin cloaths in cold winter but haue good warm wast-cotes vnder them and some men may bee of that disposition to take as much delight in the conceit of the Expressing● as in the expressing of the conceit-And indeed this kinde of writing seemes not onely away of meditation but a Fruit Not only an Exercise but a Dilating of Invention and if there were nothing else but the Variety we see how much the Eye is delighted with varietie of colours in the same obiect the Eare with variety of Descant upon the same Plaine song euen Nature herselfe seemes delighted with it For who doubts but into one forme of a Flower she could have infused all kinde ofsents and all of sappes but that shee takes a pleasure in the variety of Formes Some man will perhaps say Here is variety indeed but one well done were better then all what good doth choice where All is Refuse stuffe It is true but let this man bring better stuffes out of his warehouse then let these be thrown away till then he may content himselfe with these They may keepe him warme though not make him fine And seeing there is variety of Iudgements it is not unfit to tender them variety of Expressings some may take better with one Iudgement some with another and oftentimes one Expressing gives lustre to another and makes the reason which lay hid before to looke abroad which is not yet another thing but the same thing in another light and lastly being Praecepts of Morality they cannot haue too many allurements How soever it be the worke I am sure is such as need not repent me of one moneth spent in writing it Nor thee whosoever thou art of one houre spent in reading it I have quoted in the margent such places in divine writings as are consonant agreeing with these Precepts of Cato that we may see how farre it hath pleased God to illuminate even Heathen men in matters of Morality And I intended to have set at the end a Patterne of the like variety in Latin done eyther by Virgil or by Ausonius and translated in a greater variety into English but considering this present work is it selfe nothing else but variations I have chosen rather to omit it least it might be thought a supernumerarie idlenesse yet thus much we may gather by it that even the Ancients scorned not this variety of expressing either as an exercise to the Writer or a delight to the Reader and seeing it hath beene now so long forborne it may come in also as a novelty and so I may suppose my selfe to haue two good supporters varietie noueltie to helpe to beare out my own imperfections Now for the Cato that was the Author of these verses whether it were a Person or but a Name onely as Cicero called his booke De senectu●e Cato Major to giue it the more lustre of grauitie it is uncertaine but certaine it is what Cato it was is nothing certaine and not much more certain what time he liued only Io. Scal. by some probable coniecture gathereth that he lived about the times of the Emperours Commodus and Severus which might well bee seeing the saeculum of yeeres next proceeding was in sobriety of manners amongst the Romans of all other the most flourishing And though the Emperours themselves were not yet Christians yet they made approches toward it in Morall Doctrine as neere as could be as well testifies that excellent Booke of Morality written by the learned Emperour Marcus Aurelius Antonius father vnto Commodus which to the great commendation of the Translatour is lately published amongst us out of which perhaps this Cato whosoever hee was might make choice of some speciall Precepts and put them into short Disticks for the better reteining them in memory And for my selfe if any man thinke me Repuerascere and to enter upon a worke that were fitter for a schoole boy let him know that one Planudes long since and of late Ioseph Scaliger two excellent men of singular learning haue Both of them thought it no disparagement to their grauitie to translate them into Greeke as many learned men haue likewise done into other languages whose Examples I dare boldly oppose to the Censure of any or all Inferiour Iudgements Cato Variegatus SI Deus est Animus nobis ut carmin●● dicunt Hic tibi praecipue sit p●ra mente c●lendus 1 If God a Spirit be as Poets write He must be worship with a minde upright Or thus 1 The chiefest duty of thy life is this To serve God purely who a spirit is Or thus 1 As God in truth a Spirit is so He In spirit and in truth must worship● be Or thus 1 Gods outward worship must not be neglected But 't is the inward that is most respected Or thus 1 God must be serv'd with Tongue with every part But no such service as an upright Heart 2 Plus Vigila semper Ne● somno deditus este Nam diu●nr●a quies Vitiis alimenta ministrat 2 Wake alwayes more and be not given to sleepe Much sleepe doth vices both Beger and Keepe Or thus 2 Give not thy selfe to sleepe but waking rather Much sleeping is to vice both N●rce and Father Or thus 2 Vse waking more and be 〈◊〉 given to sloth From whence all vices have both birth and growth Or thus 2 Sleepe not too much vices will soone be dead If with the milke of sloth they were not fed Or thus 2 Vse walking more yeeld not when sleepe 〈◊〉 Much sleeping is the soyle that