Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	enemy_n	true_a	zeal_n	759	5	10.9440	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01846	Reasons metaphorphosis, and restauration Whereunto are annexed two other treatises. viz. 1. Choyce and applications. 2. My friend. By Charles Goldwell Master of Artes, and minister of Gods word.	Goldwell, Charles.	1621 (1621)	STC 11988; ESTC S103303	48,170	303

may continue to the end 11 The bread and the sword which Abimelech gaue Dauid in his flight from the face of Saul were more welcome in that his penury and perillos state then richer presents could haue been in the time of his safetie and abundance I had rather be fedde with moderate supplies in my necessity then finde many friendes in my sufficiencie by the first I know who loue mee by the other who flatter me and therefore deeme worthy censuring that more subtile and politique then loyal and friendly condition branding it with the note of impiety as I find it familiar and customarie whereby men powre liquor into replenished vessels that the superfluitie may returne vnto themselues with aduantage and iudge all benefites lost where they cannot be requited 12 I will choose rather to be a begger with the Samaritan vnto Christ for the water of life to quench my thirst after flying shadowes and dying vanities then to haue the well of worldly prosperitie and sinfull pleasures lie open vnto mee which is but the stirring vp of an immoderate appetite after that which can neuer satisfie And to haue my cogitations and trauaile eased touching the procurement of things present then roule the stone of that yong man which thinking to get to heauen by keeping the Cōmandements lost his way by louing his riches 13 It is a sure rule that he which wil learn to speak ought first to learne to hold his peace for silence doeth not onely gather knowledge from the more wise and iudicious but it taketh notice of their dispositions with whom we are to cōuerse thereby helping vs to free our speech vnto them of distast It also allowes a space of premeditation whereby we may reason without errour or not at all I will vse speech rather too sparingly then too profusly for the multitude of wordes engendreth folly which paucitie conceales from a publique discouery the first casteth a iust reproch on the author the latter may mooue a suspicion of ignorance but it is without proofe 14 The Smaradges is most of value that is clearest from glassy pimples This smoothnesse is alwayes laudable in the heart in the tongue but sometimes As bolsterd apparrell argues a crookednesse and imperfection in the body So wordes beeing as it were the apparrell of the minde are more to bee suspected of lightnesse and vanity for their great swelling shew then when they are vttered in a modest euenesse anp plausible plainesse But as in a cleere vntroubled fountaine wee easily discerne without much prying what is in the bottome so in a calme honest and setled heart wee find truth and trustinesse apparantly obiected so that we may credit them without our too curious disquisition or their too verball profession 15 Contempteously to wrong an inferiour is oftentimes to incurre the danger of an equall reuenge or the misse of a pleasurable office for albeit the Eagle flieth with the helpe of her great feathered wings yet the lesser feathers keepe her warme Great men may liue maugre as wee say the vulgar yet many helps conducible to their estate and reputation are ministred by them the vntimely want whereof if not wisely preuented may inferre their preiudice not curable by to late repentance 16 The wise man contrary to the sott carrieth his mouth in his heart As a faithfull seruant in a message imparteth onely what he is aduised by his Master So shall his tongue vtter onely what it is mistrusted by the mature deliberation of the heart Seeing there is no wise man at all times I will endeauour to bee wise as often as I can when I feele my heart rising to my mouth I will qualifie that passion by enforcing silence to my selfe or else withdrawing from company when I finde my tongue subiect to my heart I will serue occasion and doe my best 17 A wise man in ciuil affaires should resemble the best Turquesse In religious duties the worst that which is most perfect appeareth of his owne vsual colour by day but by candlelight greeene So must hee vary with the state of his occasions security befits not trouble but circumspection and iealousie wrongeth familiaritie Dauid was amiable to his friends but marched valiantly against his enemies The basest is neuer seene but of one colour so ought his carriage to bee immutable alwayes the same constant in his pious denotion for true christian zeale neither admits Apostacy mutation nor wauering 18 To bee of great fame is as dangerous as to haue an ill report saith Tacitus Men of great puissance potencie and credit through affection of popularitie or being singular haue the commonest instigations to strange haughty enterprises and are most flexible thereunto neuer foreseeing the danger till they bee plunged in it Such is the spurre of ambition it neuer ceaseth to pricke forward to honour and eminency till by an vnsatiable pursuite thereof they bewray a desire rather of domination then of ruling well and to become great rather then worthy of greatnes which yeeldeth foorth the vnsauory fruites of pride and arrogance in austerity and oppression not of grauity and wisedome in an equall and commendable gouernment growes generally odious Therefore in rising such should bee cautelous and prouident making the meanes of their preferment rather merit then much forwardnesse and the ende of it rather well then good 19 An hypocrite and a flatterer are tryed like an Emraud which beeing rubbed on a Touchstone leaues the colour of copper 02 The teares of a distressed Soule are the sweetest and best spoken oratours for sinne they please Gods eye they pierce his eare and compel him to mercy though I cannot alwayes weepe when I pray yet when I onely weepe for my fins I pray effectually 21 Nimrod prooued his presumptuous audacitie and bootlesse cunning in deuising a Towre to rescue the people from being drowned if haply the waters should ouerflow as they had done formerly and so haled downe a greater iudgement on them then it was possible they should euer susteine thereby I will build the hope of my safety vpon Gods mercy not on the wisedome of the greatest Monarch If I fall vnder Gods hand he can and will assuredly raise me vpon my sorrow and submission If I leane to man for issue in my troubles I shall anger my God and gaine from thence no other assurance but of my certaine confusion 22 The accustomed folly of cholericke reuenge may take an end from that notable precedent Architas whose seruants were euer happy when he was angry because he would neuer at such times correct them Anger saith the wise King resteth in the bosome of fooles and therefore vndoubted wisedome it is to vanquish that vnruly passion It is the opinion of some that not to right themselues being wronged shewes them sottish and insensible of an iniury Rather had I be so reputed then of a fiery spirit and quarrellsome Gloriosius est iniuram tacendo fugere quam resparendo superare more glory it is

be neglected as lesse materiall and impertinent much forwardnesse is a a note of indiscretion euincing my affectation rather of the party then of his good parts Whatsoeuer I know of the well deseruing though I may speake it publikely for the incouragement of others yet will I bee no common actor but rather a studious imitator thereof Else am I like a prodigall Painter that pourtrates euery well fauoured face he sees in the streete and giues them to as many other as hee meetes I will more aduance the worthy after death then before as honouring chiefely their vertues which are simply amiable and man for them 43 When I remember Ioseph in prison I consider the faithfull in oppresion But being fauoured by his keeper enlarged by the King and aduanced to be Ruler ouer all Egypt I see in that a mercifull calme ensuing euery tempest of their miserie I will esteeme Gods rodde as a mundifying plaister and hope for cure when I finde it applied yea I will desire to saile in such stormes that I may looke for mercy and obtaine it which else is not due to mee beeing a bastard and no sonne 44 Deuotion is the fuell meditation the fire praier the bellows Deuotion is cold till warmed by meditation and then burnes not till kindled by prayer 45 Drunkenesse is the blab of secrets the author of friuolous discourse the dissolution of amity the aduocate of adultery and pandore to the soule excluding vertue and letting in a crew of all beastly outrages I will dread it as a pestilence and shunne it as a Basilike for the loathsome and dangerous infection seeing it costs that in a short part of the shortest day which hath beene with much care many yeeres preserued a good name and so wrongs the weale of the soule before consecrated to God that then it lies insensibly buried in the ouerwhelmed dunghill of the body 46 I haue read of a bragging Spaniard that sought to aduance his credit for that in one night hee had lost tenne thousand crowns at dice. In temporalls an honest frugall purchasing most auaileth the estate and credit in Gods Church the good vsage and augmentation of our stipend is most commended as most beneficiall to the soule onely in Satans dominion his vassals gaine grace by impiety and thrine by scattering for being a kingdome of disorder and confusion all things are caried there in a contrary course they are best with him that are worst with God 47 The Sables haue their haire thickest in the winter and cleaning fastest to the skinne and are therefore then chiefely hunted The faithfull in aduersitie are richest in good workes and most exemplary in their vertues and therefore are then much hunted by the Deuill to draw them to distrust and driue them to dispaire 48 Iacob in his iourney to Haran would haue bread to eat and clothes to put on so let God grant me to feede on Christ by faith and be clothed with his righteousnesse and I shall freely confesse rhe Lord is my God and faithfully hold out to my iourneys end 49 Religion is like the holding vp of Moses hand when Ioshua fought with Amaleck whereby if it be forcible caried with zeale we are sure to preuaile with God for the pardon of our sinnes and peace of our soules but if feeble and defectiue it giues our roaring aduersary the vpper hand of vs. Therefore I will not passe the time present in loosnes and vanity wherein I should make prouision for the future but I will be alwayes labouring to augment my stocke of christian knowledge for the strengthening of my religion thinking I can neuer bee to couetous of such a good because the happinesse thereby procured I am sure can neuer be to much 50 True zeale like the fire vpon the Altar must alwayes burne neuer goe out or as the stone Abestus being once hot it must neuer wax starke cold for if the flame bee throughly extinguished it becomes from a reall to a bare nominall and then were the case mine owne I know I should soon fall frō grace to a reprobate sence and so frō hope to desperation frō heauen to hell Finis To the generous my worthy Friend Master T. A. è Soc. Temp. Inter. If that you muse to see your Name so short My Muse doth render this iust reason for 't I grudge the paper should take any part Of what is written wholy in my heart KInde Sir you may thinke it fit I should haue dedicated this practise to some very enemy that hereby I might haue taught him to become my friend and Suitable to mine owne humor but knowing that a horse marred in the breaking will euer after retaine some iadish tricke and that an ill bred nature can neuer make a good Friend with all the after teaching I haue on the contrary committed my Friend vnto my Friend where it shall bee sure of friendly entertainement were it but my seruant I would not send it to Nabal for a churlish repulse much lesse to Hanun to bee shorne and torne and after scorned and laughed at if not my seruant how then my Friend which being right and such an one as I desire to haue I Kindly recommend it to your selfe which shall euer tell you in my absence that I loue you which I am sure Isocrates saith is the propertie of a true Friend and onely enough for me who being present with you receiue such supply of your curtesies by the minute that I haue not time enough to count them lesse to studie to requite them till I am parted from you The God of peace be with you and guide your steps to the glory of his sauing grace Your louing Cousin and faithfull Friend C. G. Lectori cuicunque beneuolo Excipe quod fas est Nebulonem to●le Nouatum Integer ounctis Author amicus erit Neutamen nisanus videar necposse vouere Omnes sic vellem me redamare pios Tui cupientis C. G. FRiendly Reader there bee a great many whom I desire to haue occasion to know by the name of friends which neuertheles I would not choose to carry in my bosome nor make them my familiars I haue resolued thee why I desire whatsoeuer thou art no exceptions may be taken but if thy conscience check thee amend knowing it is more laudable to be a Damon then a Damocles a firme friend then a fawning flatterer I haue taxed none in particular which to doe I euer counted enuious odious but made it knowne that there are some false selfe-louing temporizing of all sorts with whom I will in no sort if I can choose be sorted Farwell My Friend IT is a happinesse to haue Friends but a greater happinesse not to stand in need of them for they serue most in these dayes like a Gowne ouer a Ierkin to keepe him warme that is warme already or as bladders vnder the armes of a cunning swimmer to offer him helpe that can shift well enough without them 2