Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	bear_v	good_a	great_a	1,447	5	2.3997	3	false

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

his workes be doen with greate honor and greate expences For he that restraineth and will do his businesse with litle coste is not Magnificꝰ but rather fearfull in spēdyng The vertue of magnificēce is vnderstād in great and maruelous thynges as to make temples churches wher god is worshipped from whom it is sent all goodnes cometh Likewise in makyng great feastes with costly bankettes and sūpteous lodgyng great presentes The magnificus or noble man thynketh not onely vpon his expences but thynketh more ouer to make other In magnificēce it nedeth not onely that there bee haboundaunce of thynges but it nedeth therwith for a manne to ordre and spende thynges where it behoueth for hymself or mē of his stock And whosoeuer he bee that wanteth in these two thinges and vnder taketh is scorned if he will take vpon hym magnificence a man that dooth excede in these thynges aboue said is he that expendeth more then he ought to doo and he that maie expende litle and expendeth muche is as he that geueth to iuglars and scoffers as he that casteth purple in the waie and dooth not these for the loue of vertue but for to apere glorious to the people ❧ Nigarde is he that in great thynges goth aboute to spende litle and marreth the beaute of of his dede for a litle spendyng leseth greate coste and greate honor and these be the twoo extremites of magnificence But thei be not to be blamed so that thei hurt not accordyng to their vice Magnanimus is he that is redy to do greate deedes and is ioious and mery in doyng of them But he that vndertaketh to do great dedes is not able is called vainglorious And he that is worthy to haue honor dignitee is afraied to receiue thē is called simple And immagnanimite is extremite by comparisō of thynges but as to the operaciō it is meane The very Magnanimite is only in great thynges y t is to saie in thynges by the whiche a mā may or doth serue almightie God And y ● verie beatitude is in thynkyng of those so hie thynges so greate so honorable y t of this thought commeth all goodnesse after so great aduersities the whiche cānot be estemed The mā that is magnanimus is the gretest mā and moste honorable y t is moueth not for litle thynges nor doth not inclyne his magnanimite to any foule thynges Thē magnanimite is an ornament croune of all vertues and therfore it is no light thyng to fynd the man magnanimus but it is harde For he is not onely good to hymself but also to many other If a mā be Magnanimus he reioyseth not too muche in greate honor doen to hym yet so muche honor cannot be doen to answer to his goodnesse and greatnes And more ouer y ● magnanimus reioyseth not muche in prosperitee y t cometh to hym nor troubled for aduersite Nobilite of bloud riches antiquite helpeth a mā to be magnanimꝰ And he is very magnanimus y ● hath in him two thynges by the whiche he ought to be honored these be those that be afore said the surety goodnesse of a man magnanimus is as much that he passeth not vpon any perell for that he doubteth not but to bring his life to good ordre and taketh pleasure to do for other and is ashamed to take of other because it is a more noble thyng to geue then to receiue And whē he hath receiued benefite he doth study to recōpence he is ●lowe in litle expenses but in great thinges wher it is conueniēt he is not ●low The man that is Magnanimus loueth other and if he will euil it is openly and not closely bicause he thinketh great vilenesse to hide his will He is sharpe and sheweth hymself cruell excepte in thynges of mirthe he is conuer saunt with men merely and hateth flaterars as bablers and Scoffers because slaterars bee bondmen and remēbreth wronges but he dispiseth theim and careth not boasteth not hymself nor praiseth other he passeth more on precious thynges then vpon vile thynges As a manne that suffiseth to himself when he mouethe he is not in hast but grauely and stedfaste in wordes And this is the difiniciō of the Magnanimus and he that ouerpasseth these is called vainglorious and thei that take vpon theim greate honors as if thei wer worthy wher thei be not As in making costly apparell and other greate apperaunce and thynke there by to be exalted I say vnto you wise men take them for fooles ❧ Pusillanimus is he that is worthy to haue greate honors and is afraied to take theim vpon hym and hides hym from hymself and this is euill for euery manne ought to desire honoure and benefite conuenient to hymself Then euery manne erreth that departeth from the meane But there bee not many euill in this sorte In honor is founde meanes and extremities and in lesse thynges for in these thynges bee founde more lesse then meane For a manne maie desire more honoure then he oughte to haue And suche haue no name but ●omen as it is saied before in the cōparison betwene the large and the Magnanim̄us and betwene their extremes Therefore these bee the greatest thynges and those the leaste the meane is to bee honored and the extremities to bee blamed ¶ The .xx. Chapiter Of Ire and Mekenes INire is a meane an extreme thextremities haue propre names and the meane is called Mekenes and he that kepeth y e meane is called meke and he that doth habound in ire is called Irefull And he that is lesse angery then he ought to be is called Iniracible or irelesse And the verie meke if he be angey with whō when wherr he is called irefull reported y ● he that passeth the meane in these thynges some angry some softe and that is the beste that is in hym For if all euill thynges should bee together it should not bee suffered A man that is not angery where it behoueth when and with whom and wher is not to bee punished For he sustaineth vituperacion in that that is not iustly dooen to hym or to his frendes sometyme we praise suche men that make no great thyng and sometyme the ireful saiyng that thei be strōg menne and hardy And verely it is a harde thyng to determyne by woordes the circumstance of ire but so muche wee ought to know that to kepe the meane is to bee praised and the extremities is a thyng to be vituperat ¶ The .xxi. Chapiter Of the conuersacion of manne AFter we must speke of thynges whiche happen in company and in the conuersacion of menne and in comunicacion for kepyng the meane in these thynges is to be praised and the extremities to be blamed And the meane is that a man be plesant in speche and conuersacion with folkes and it behoueth to be cō panable in thynges conuenient to whom when how wherfore for suche company is nere

to this The third is a man that wyll stande in the thing that is good and lightely depart from a thing that is euell But generally the man that is constante is better then the manne that is mutable for the mutable moueth with euerye winde but the constante mouethe not for anye stronge desire but somtime by his noble delectacion mouethe frome his falce credence and consenteth to the trewthe It is impossible that a man be wise and incontinent to geather For prudence is but onelye in the worke ofte tymes incontinence and wylynes be together and so subteltie is deuided from prudence And prudence is in those thiges which be good But subteltee is both in the good and in the euil And the wise man that worketh not according to his science is lyke to hym that slepeth and is droncke The lighte and wantō man is the pit of carnal desyres afflict and swalowed in the workes of reason and is as a drunckard which hath bound his wit and is smothered in his brayne by the vapours of wyne for to much wine peruerteth the ryght iudgement The frendful man is he that wronges other by councell prepensed and by I re maketh election without reason which is euel withoute remedy ¶ Of Amitee cha xxxix AMitee is one of the vertues of almightie God and of mā and is much nedeful to thelife of mā and a man hath nede of frēdship in this life as of other thynges And the mighty riche princes of the earth haue nede of frendes to whom thei may be beneficial and of whom they may receaue thankes honors and seruices A gret suretie it is to a mā to haue frendes for so much as aman is in the degre of gretnes the more egal he is to fal and his fal most perillous Then frendes are mooste nedefull in the tyme of stryffe and aduersitee And therfore it is a good and a sure refuge For a manne that hath no frende is alone in his dedes And when he is with his frend he hathe companye and helpe to brynge his worke to passe For why of two perfytte personnes commeth perfite worke and vnderstandyng The makers of the lawe put their Citizens in comfort to haue Charitee together with Justice For why yf euery man were iuste yet Charitee should be nedefull But yf euery man wer frendly to other Justice shuld not nede for whi frendshippe destroyeth al strife and euery discorde that may be ¶ Of the kindes of Amitee Chapiter .xl. THE kyndes of Amitee bee knowen by the thīges that a man loueth whiche be thre that is to saie Good Profytable and delectable And he that is suche one accordyng to the truthe loueth hym that is like hym The kindes of amite ben thre the one is loued for good another for gaines and the other for delectaciōs and to euery one it is nedefull to manifest tribulaciō For they that loue bereth good will commonly one to another and verely loue the thinges by the which they be frendes that is to say delectacion profit whence the amitee indureth so longe as indureth the delectaciō and the perfite and therfore they be frēdes and enemies The frēdshyp is in olde folkes but the frendship of delectacion is amongest them that be yonge howbeit the perfite Amite is in them that be good and that be like in vertue and beare good wil one to another because they be like in their vertues And this frendshyp is a way that conteyneth al goodnes and amongest themthere is no delectaciō nor euil And therfore this frendship cannot be be twene the good man the euell but onely amongest theim that be good But the amitee that is by delectacion or for profit may be amongest good euel howbe it it contyne weth not longe Amite is a laudable adornement to them that company together and is a fayre lyfe by the which they liue together in tranquillitee and the tranquillttee that is amongest them doth not depart by the diuersitee of places and shoulde not stande yf they were farre of this maye bee a departyng goyng out of the myndfulfrendship and therfore it is a prouerbe that long viages depart frendshippe A welbeloued thynge hathe some noble goodnes and therefore frendes loue together not because of fode or repaste but because of habit and euery frend loueth his welthe and rendereth one to another accordynge to equalitee Howe that the substance of the good shuld be cōmen Chapiter .xli. THe participacion of theim that be parteners together in good and euell in marchandise and in conuersacion together is euer a beginning of frēd ship and according to the quan titee of the thynges soo is the quantitee of frendshyppe and they that haue frendes oughte to common amongest them For amitee is a thing of commente and euery commontie desyreth lyke concupiscence And therefore is made the solempnitee of Pasch oblacions and offerynges so that of thes thinges mai growe company and loue amōgest neighboures of the whiche thing procedeth honour and exaltacion of almighty God And in olde tyme they kept their solempnitees after Corne Haruest because at that time menne were mooste able to helpe their frendes and to geue thankes to God for his benefites receiued ¶ Of Principalitees Chapiter .xlii. THere be thre principalitees the fyrste of the Kyng another of the Commonalte and the thirde of the Father vppon his children and echone of these hathe his conntrary For the King inforceth his subiectes to goodnes and is studious to procure theyr good estate as the Herdemanne is studyous vppon his stocke It is a differēce betwene the Lordshippe of the king and other in this For the kinge is Lorde vniuersall of the people the father is the cause of the generacyon of hys chyldren and of the brynging vp of theym Then the father is natural lord of his chyldren and their loue is greate Therefore the father oughte to be honoured with the honoure dewe vnto hym The Justice of euerye manne is accordyng to the quantitee of his vertue then whosoeuer is greateste oughte to bee mooste loued and honoured The loue of brothers is as the loue of fellowes because they come together and hathe one symylitude when there commeth aduersytee ❧ The Lorde and the subiectc haue one Relygyon togyther Lyke as the craftes manne and his instrumente and as the bodye and the solle And he that vseth the Instruemente profyteth thereby and therfore he loueth it but the Instrument loueth not hym that wearethe it ❧ And lykewyse the bodye loueth not the solle The Instrument is as the bonde man whyche loueth not his Lorde The father loueth the sonne and the sonne the father because the one is made of the other but the loue of the father is more stronger than the loue of the sonne the reason is for that the father knoweth his sonne to be of hym in shorte tyme after his byrthe But the sonne knoweth not the father of longe after that is when his