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	love_n	love_v	4,041	5	6.5654	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21187	The ethiques of Aristotle, that is to saye, preceptes of good behauoute [sic] and perfighte honestie, now newly tra[n]slated into English; Nicomachean ethics. English. Abridgments	Aristotle.; Wilkinson, John, servant to the Earl of Derby.; Latini, Brunetto, 1220-1295.	1547 (1547)	STC 754; ESTC S104425	38,935	167

wittes be come to him and discression cōforteth More ouer the father loueth the sōne as hymself But the sōne loueth the father as a thyng made of him Brothers loue together as beeyng of one beginnyng For thei be one thing although thei be departed And this that conforteth loue emonges brethern is that thei bee nourished and brought vp together ¶ The .xliij. Chapter ¶ The loue that a man hath with GOD. THe loue that aman hath with god and the loue that a mā hath to his father is of one nature For why Eche one of their loues is by a recordaciō of grace But the loue of God oughte to bee preferred before the loue of the father For y e benefites that a mā receiueth of God be more greate and more noble then thei whiche be receiued of the father The amite of kyndred frendes neighbours and straungers is more and lesse accordyng to the diuersite of the causes by y ● whiche one beareth good will vnto another Therefore thei that be brought vp together beeyng of long tyme conuersant together be of great frendship The loue that is betwene a man and his wife is loue naturall a more aunciēt loue then is y e loue of citezēs emongest thē and in this loue is great profite For why the workes of the mā is diuerse from the workes of the woman And that whyche the one canne not dooe the other dothe and so they fulfyll theyr busynesse The chyldren be bondes whiche bynde the womanne to the husbande in loue because the chyldren bee the common wealth of them bothe How that loue is increased by cōmunicacion of frendes Chapyter .xliiii. COmmunicaciō ioineth theym that be good togyther in one loue by occacion of vertues whiche verily be louing together in theym selues for there is not amongest them any strife or contencion nor will to haue victory the one of the other but only to serue and please for why It is a great pleasure when a man hath dooen seruice to his frendes There bee frendships whiche be called questionalles and those frendshippes bee in men whiche receiue one of another wherof commeth greate accusacions as when the one saieth I haue dooen thee pleasure and thou hast doen me none Suche frendship cannot long indure ❧ Amitee is like vnto Justice and accordyng to iustice in two sortes that is to saie Naturall and legall So is frendship in two sortes naturall and legall And the legall is called amitee and the perticular is a market of change as she that standeth in geuyng and receiuyng naturally frō hand to hande There are diuerse men that be pleased with that thyng whiche is well and conuenient but notwithstādyng thei leaue the good take the profitable A good thyng it is to do good to other without any hope of gaynes But profitable is when a manne thynketh to haue a greater power This seruice is it that a manne dooth to hym that is mightie and able to geue rewardes and chaunge for seruice dooen ¶ The .xlv. Chapiter Of the loue that ought to bee emongest menne LOue is the pryce of vertue and thankes or benefites receiued Gaynes or wynnyng is seuerally of nede the greater man ought to geue vnto the lesse winnyng the lesse ought to geue vnto the greater honor and reuerence And this ought to bee accordyng to the deseruyng of theim bothe In these waies is conserued frendeship The honor that a manne ought to doo to almightie God and to his father is not like other honors for no man can geue sufficiente honores and thankes to God to his father Although he inforce himself to do what he can the commendable equalnes is to equall the kindes of amite that bee diuerse as it is in the orderyng of citees that the shomaker selleth his shooes as he will and likewise other craftes men emongest them One thing is loued by the whiche all marchaundise bee made equall and confirmed this is Gold and siluer When the louer loueth his loue for delectacion she loueth him for profite thei loue not the one the other right wel therfore suche loue is sone loste Euery loue y ● is for light thinges doth shortly departe But the reasōs that be strong and stedfast causeth frendship and loue to continue that is by vertue for the good is long laster For why Uertue cannot be remoued but profite departeth when profitable is taken awaie A man that syngeth for gaynes if a manne should syng one song for another he would not be cōtent because he loketh for another reward Then there shalbe no concord in marchandise if there be not concord of willes and that is whē a man receiueth for that that he geueth that he would haue And sometymes it is for that for y ● whiche he geueth nothing but honor reuerence as did Pithagoras the which would haue nothyng of hys Scholers for his doctryne but honoure and reuerence And somtime for doctryne a man will haue mony as the Mechaniques but it is not so in Philosophie for he that teacheth other knowledge ought to receiue of his disciple honor and subieccion as a lord and father It is nedefull for a manne to knowe the dignitie of men So that euery man maie geue honoure accordyng to his dutie For a man oweth one honor to his father another to the people another to the Lorde of the hoste another to the felowe another to the neighbor and another to the strāger He that vseth fraude in frēdship is worse thē he that vseth fraude in gold and siluer euē somuche as frenship is more precious then gold and siluer so muche the wourse is he that fraudeth amitie then he that deceiueth in Golde and siluer And like as false money is shortly broken so false frenship shortely departeth ¶ The .xlvi. Chapiter ¶ How almightie God departeth all goodnesse THE equall parte of goodnes is almighty God whiche geueth too euery one accordyng as their nature is apte to receiue The man that is good delighteth in hymself hauyng ioye of the good woorkes and if he bee good reioyseth hym muche with his frende whiche he taketh as himself But the euill manne flieth from the good and noble operacions and if he be very euill he flieth from hymself For when he standeth alone he is rebuked in hymself in rememberyng the euill woorkes whiche he hath dooen and neither loueth hymself nor other because the nature of goodnesse is mortified in hym in the depenesse of iniquite ●e delighteth not fully in y ● euill that he doth For the nature of goodnes draweth vnto delectacion and deu● deth in hymself And therfore he is in perpetuall troble paines full of bitternesse and dronken in filthinesse and of diuersitee Then to suche a man no man cā bee afrende For a frende ought to haue in hym a thyng to be loued and suche one hath in hymself so muche misery that there is no remedy that he may come to felicite Then let no man fall in

to this pitte of Iniquite but rather enforce hym to come to goodnes by the whiche he maie haue delectaciō and ioye in him self Comforte is not frendship althoughe it bee like vnto it The beginnyng of frendship is pleasure had in tymes past As the loue of a woman of the whiche a manne hath had pleasure and delectacion and is a bonde of loue and foloweth it inseperable the desperaciō of the whiche procedeth Comforte maie bee frendship by similitude till it bee growē by custome of time and the office of comfort apperteigneth vnto hym that hath in hym grace and grauite and excercised in vertue knitte of loue and concorde for discorde in opinions is to bee drawen oute of a noble congregacion so that it maie remaigne in vnitee and peace and in concord of willes Those thynges that geue other verite and dignitee to rule bee vertuous their woorkes And the vnite of opinions be found in good menne bycause thei bee firme and stable emōgest theim self in outwarde thynges for thei beare good will continually but seldome men agre in one opinion And to fulfill their desires thei sustaine greate strife and muche businesse but not because of vertue And bee solicitous to deceiue them with whō thei haue to doo and euer be in strief and in contenciō The benefactors loue their beneficiates more then thei bee loued of them For the benefactor loueth with pure liberalite but the beneficiates louen their benefaccores by debte of thankes And moreouer the benefactor loueth the beneficiate as creditor But the beneficiate loueth as a debtor y ● creditor reioyseth against his debitor The debitor is trobled bicause he feareth his debitor then the beneficiates fain to loue their benefactours bycause thei would not bee rebuked of vnkindnesse And yet the receite of the benefite is factor and in speciall if he haue mynd For why The vttermoste perfecciō of man is in his operaciō ¶ The .xlvij. Chapiter ¶ How man delighteth hym in many thynges A Manne delighteth in three thynges that is to say in thynges present in vsyng of them In thynges past in remēbryng of them and in thinges to come in trustyng of them The woorkes good and noble contine we long and be delectable to remēbrance But the delectable and profitable satisfie but litle and the memory shortly past Euery manne loueth more the thinges that he getteth with paine then the thyng that he getteth without pain as it is of money whiche whē it is gotten with great labor it is kept with great studie and moderatly spente And who y ● getteth it without labor spendeth it without moderaciō And this is the cause wherefore the mother loueth y ● childe more then dooth the father For why She suffreth great trauail and anguishe in the birthe Now in somuche that it is a light thing to receiue benefites and a hard thyng to geue theim the benefactor loueth better his benefactor then the benificiator loueth his benefactor There bee men that loue themself to much and that is called a filthy loue The euill man doth euery thyng vpon will but the good and verteons manne dooth the workes whiche bee good and verteous for the loue of vertue and good nes And there bee other menne that by y ● nobilitee of their mindes be good to their frendes in leuyng them their goodes So that their workes maie remain in perpetuall memorye My frend is another This is a prouerbe By a prouerbe it is saied Frendes haue one life and one bloud and all their thynges be bee equally comen as the nose to the face the knee to the legge and the fynger to the hande A manne ought to loue his frend for in louing him he loueth him self and should not be loued for honor or corporall delectacion but rather for the very loue of vertue And the manne that loueth his frend in this sorte is a very frende he helpeth and supporteth with body and goodes and with his life if nede be The full felicitee of mankynde is in the obteignyng of frendes for no man would haue al the goodes of the worlde to liue alone Then a man hath nede of frendes to whom he maie bee benificiall and with whom he maie comenly vse felicite It is a natural thyng to man to liue citezenly and a necessary thyng to a manne to accomplishe his busines of necessitee by his neighbores and frendes whiche cannot bee doen by hymself To do well it is a noble and delectable thyng and the vertues electe in good deedes bee fewe But the profitable delectable be many The frendes of pleasure should not bee many for thei be but for disgestion of meate There can bee but one verteous frend As a man can haue but one louer that he loueth intierly For whi That loue is of aboundaunce the whiche is but to one alone But counsaill honest and conueniente ought to bee to euery man by dutie of vertue A man hath nede of frendes in tyme of aduersitee and prosperitec to be comen with hym in his goodes and liuyng in ioye and plesure so that menne maie become the better one by another And in aduersitee so that a man maie haue helpe and counsaill of his frende ¶ The .xlviij. Chapiter ¶ How Delectacion is naturall DElectaciō is borne and norished with vs from the beginnyng of oure nature therfore children should bee taughte at the beginnyng to delight themselfes in thynges conuenient and likewise against that to mislike the contraries And this is the foundacions of vertue morall and in processe growethe and is knowen the beatitude of the life For when a manne delighteth in a thyng it is his choyse and when it greueth he flieth it And there bee menne whiche be seruauntes to the delectacions wherfore their delectacions bee destroyed against God of this that thei owe. Those mē whiche claime delectacions and folowe them saie against their mindes and saie not euill of theim concerning the vertue For the true woorde dooth euer helpe and amendeth the maners of the life better but the operacion woorketh more then doth the worde And therefore the good man informeth his life with good wordes good workes The thyng that is desired for it self is beste and the griefe is euil For why It is contrary to delectacion also euery thyng that is good helpeth vnto another thyng to make it good And delectacion helpeth other thynges and maketh theim better Then she is good Plato saieth That delectacion was not good paraduenture he saith not truth For why In euery thyng is naturally some thyng that is good then in delectaciō is some thing that is good It is a thyng vnpossible that one good thyng be contrary to the other And it is impossible that one euill be not contrary to another and bothe two are to be fled But two goodes are not contrary together but rather be like and both two are to bee electe and chosen but yet the one maie bee better then the other As