Selected quad for the lemma: money_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
money_n	counsellor_n	good_a	parentage_n	36	3	16.0452	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02237	The counsellor Exactly pourtraited in two bookes. VVherein the offices of magistrates, the happie life of subiectes, and the felicitie of common-weales is pleasantly and pithilie discoursed. A golden worke, replenished with the chiefe learning of the most excellent philosophers and lawgiuers, and not onely profitable, but verie necessarie for all those that be admitted to the administration of a well-gouerned common-weale. Written in Latin by Laurentius Grimaldus, and consecrated to the honour of the Polonian empyre. Newlie translated into English.; De optimo senatore. English	Goślicki, Wawrzyniec, 1530-1607.	1598 (1598)	STC 12372; ESTC S106731	134,196	158

of youth was cooled and the minde attained to perfection for as the perfection of bodie commeth by age so is the minde thereby made ripe in wisedome and experience Yet denie I not that many men are olde at thirtie yeares that is to say they be then both prudent and wise for they desiring to be olde long begin soone to be graue We read that in Rome diuers were made Senators before the thirtie yeare of their life which we also allow For men may be reputed olde aswell in respect of vertue as age Yet care must be taken That the state be chiefly gouerned by olde men for Plutarch saith that commonweale proueth happie wherein is plentie of yong mens Lances and olde mens Counsels The saying of Euripides is also notable Dictum est vetustum facta iuuenum ceterum magis valent consilia senum In Athens no man was created a Counsellor before fiftie yeares of age and in Rome it was lawfull for any man of sixtie yeares to come into the Senate although he had neuer beene elected a Senator and after that yeare he had liberty to come or not at his pleasure In that point therefore the custome of each commonweale must be obserued and euery Counsellor though he were in age euen with Nestor ought to endeuour himselfe at all times and in all places to employ his power for the Commonweale Plato saith that men should learne till they be so aged as one foote is entred the graue but why doth it not become them aswell to counsell and serue their countrey Notwithstanding we forbid men much aged decrepit and decayed as well in minde as body to giue counsell Because their counsels be commonly doubtfull and their iudgements are rather coniectures then affirmations alwaies vsing these wordes perchance and perhaps The cause thereof is that they haue proued sundrie perrils and are affraid to feele them againe Now for so much as the felicitie of man without externall goods cannot be absolute therefore they are for a Senator of much necessitie aswell to ornefie his estate and dignitie as the more commodiously to performe the actions of vertue Vpon this pointe the philosophers doe grealty contend for some of them doe exclude the goods of Fortune and others affirme the possession of Fortunes giftes to be of necessitie in mans felicitie Both which opinions are true if we consider the condition and ende of each mans life For they that affect priuate felicitie haue none or very little need of Fortune but others that doe exercise vertue publiquely liuing in the societie of men and gouerne the commonweale cannot without the goods of Fortune performe any great notable or liberall action Therefore riches lands and possessions are of necessitie for a ciuill man magistrate aswell to exercise the offices of vertue as to relieue the people and repulse iniuries so as it is apparant that without externall goods euery state is miserable and vnhappie Me thinks therfore the philosophers had done more wisely if they had disputed of the vse of riches and not of riches it selfe deuiding felicitie according to the condition of persons For it is not felicitie but the life of man which needeth things requirable to the sustentation of life Whereof the condition being diuerse it behoueth each man aboue all things to know the state of his life felicitie possessing so much substance as is thought necessarie to liue well and happely For which respect the felicitie of Diogenes was farre other then the felicitie of great Alexander the one was poore the other rich the whole world could not suffice the one the other was contented with a silly cabbin Their orders of life were diuerse so was also their felicitie yet were they both philosophers but the one delighted in priuate felicitie and the other affected publique happines this ought be commended the other not dispraised That course of life is to be followed imbraced and retained whereunto God nature election or will hath called vs and the same should be ornified as vertue reason God and nature it selfe requireth Which is the cause that some had rather be poore then rich learned them wealthie priuate then publique soldiers then priests for for each man esteemeth the life he best liketh But for so much as the life and felicitie of a Counsellor is laid open to the face and sight of the commonweale it behoueth him in any wise to be furnished with the goods of Fortune as good parentage honour glorie fame friends kinsfolke children riches and money I wish the parentage of a Counsellor should be good for that many times of honest parents good children be gotten Let him therfore be borne a gentleman and discended from a stocke or house of nobilitie or gentrie for that honour left from his ancestors was giuen by the commonweale to the ende that at occasions he should with the more fidelitie fight for his countrey There was a lawe in Rome whereby Senators were forbidden to marry women that had beene slaues Neither was it lawfull for any gentlewoman to take a husband of base parentage or that was discended from such parents as exercised any mistery or gainfull traffique Yet do I not dislike of those that take the badges of honor from thēselues and make the foundation of their nobilitie vpon their owne vertue For vertue entreateth both new and ancient men after one fashion for she refuseth none that resorteth vnto her for honour It is reported that Cato being in contention with Scipio Affricanus said merely that Rome would become glorious if great noble men did not yeeld the chiefe part of vertue vnto their inferiours and contrariwise if the multitude whereof he was one did contend in vertue with those that were noble in parentage Moreouer touching the beginning and originall gentrie is to be considered who is in deed aspired to honour by the right degrees of vertue for the new gentleman ought not be accounted inferiour to the olde if he be aduanced for no light or fained vertue but is made noble in reward of his great laboursome and honest industrie In consideration whereof the vertue militarie and the vertue of wisdom doūsell be preferred before all contēplatiue vertues wealth riches In euery commonweale two rewards are prepared for vertue the one is honour the other glorie which who so hath cannot be called infortunate Honour consisteth partly in hauing authoritie and office and partly in the reputation which is giuen by great and notable men for the excellent vertue they thinke to be in him who is honoured Tullius saith that is true honour which is giuen to noble men not in hope to haue benefit from them but for their excellent deserts Who so therefore desireth honour must not onely attaine therunto by shewing olde painted armes or images engraued in brasse but by his owne vertue whereunto the true and euerlasting rewardes are belonging Cato seeing Rome filled with the portratures of noble

is reputed a great reuenew yet ought we not be so sparing as to seeme void of liberalitie couetous miserable carelesse both of others and ourselues also we must not only be fillers of bagges or hoorders of coyne as men that studie more to enrich a lasciuious heire then profit the commonweale friendes or kinsfolkes Surely couetousnes is a sicknes incurable which as Salustius saith doth effeminate both body and minde And it taketh delight in two things that is to giue nothing and receiue much Money therefore is to be vsed liberally moderately and in good and honest vses alwaies reseruing somewhat not onely for friends phisitions and foes but also for our countrey the necessitie whereof is to be preferred before all other They that are delighted in feasting glotenie and play therein consuming their substance the memorie wherof lasteth but one onely daie are deuourers not onely of priuate but also of publique riches they are also holden men of light minde and prodigall not onely of mony but also of their fame reputation and honour Truely it behoueth the state to prouide that no man should abuse his owne riches and therfore I thinke it good that such men were compelled by lawe to spare their mony from vaine expences matters of no momēt In Rome it was prouided by law that no Senator should be indebted aboue a certaine summ prescribed Which order was taken to remooue excesse and superfluous charges P. R●finus was deposed from the Senate by the Censores for hauing ten pounds waight of siluer Also Aemelius Lepidus hauing built a house which cost six thousand pound was for that cause depriued from the Senate A Counsellor ought therfore to liue so as he may be magnificent and liberall not onely of mony but also of reputation counsell and good will which vertues doe conioyne the peoples mindes breeding friendship and concord wherewith all Cities and common places be vnited Furthermore nature hath so ordained as without friendship no man hath euer liued notwithstanding he were so abundantly furnished with riches as he wanted nothing to lead a desired life For seeing man is a ciuill creature and louer of societie he cannot in any wise want the vse of other mens couersation From this fountaine all naturall amities as mariages consanguinities and affinities doe proceed Nature is a louer of men conioyning them not onely in conuersation and good will but also binding them with obligation of bloud We see that all lawmakers haue studied for nothing more then that by the benefit of lawes men might liue in loue friendship because wheresoeuer the rights of amitie are esteemed their iniurie sedition and hatred cannot haue force sith in all such places peace tranquilitie loue and affection doe raine by which meanes the inhabitantes are made happy and blessed Who so taketh away friendship from the commonweale doth as it were remooue the Sunne from the world Therfore commonweales receiue great good by friēdship for where it is no ciuill dissention can arise and all men with one assent as it were one particuler man louing his wife will as Pythagoras saith ioyne in loue and become as it were one man for so much is the force of friendship as of many it maketh one onely minde Which friendship is by Leliu● defined to be a perfect consent of things di●●ne and humaine in all loue cha●itie and affection Diuerse kindes of amitie there are whereby men are drawne to loue one another some do loue in respect of confanguimitie some for allyance some for a●f●it● But of ciuill amitie wherof vertue is the foundation and groweth among men vnacquainted the obseruation is not easie for the diuersitie of delights doth cause that good men doe seldome concurre in friendship sith therunto time and conuersation is required because the manners of men are often altered through aduersitie or prosperitie age profit losse and honour Each man at the first meeting is not to be receiued into friendship for as the prouerbe saith men must eare manie bushels of salt together before they become true and perfect friendes The honest manners of men are to be diligently considered and what sidelitie and loue we finde in our selues must be bestowed vpon our friends The Philosophers thinke that amitie is most assured which is bred by likenes of conditions for where mens delights be one there desires cannot be diuerse Such friends were Theteus and Pericheu● Achilles and Patroclus Orestes and Pilades Damon and Pythias Of which two the loue was so great as Diontsi●s desired he might ioyne therein and become a third In choosing friends chiefe respect is to be had vnto vertue for the nature of vertue is such as vertuous men doe not onely refuse the friendship of euill men but also deeme them vnworthy to be looked on Few friends are better then many for perfect friendship cannot remaine in the minde of great numbers They that are delighted with familiaritie of many are not accounted friends but men compinable and faire conditioned for it is one thing to be conuersable and gentle in the entertainment of all men and an other thing to be a friend to one whom we make a perpetuall fellow and continuall companion of our cogitations and life Epaminondas was wont to say a man ought not go from court till such time as he had wonne some new friend to be ioyned vnto the number of his old Which rule seemeth to serue better to gaine the common goodwill of men then perfect friendship Those things which for the loue of friends ought be done should be iust not hauing more respect to loue then honesty True friendship requireth three things first vertue from which we may neuer be remoued then pleasure which consisteth in familiaritie and s●●ce●e coni●er sation of life and lastly profit wherby one friend helpeth an other with things necessarie Peri●●● being desired by a friend to and him with false witnes answered he would friend him as high as the heauens 〈…〉 that men should aide their friends so farse as Iustice equi●ie land the lawes of God doe permit Also it is more 〈…〉 friends from euils things then therin to incou●rage them So●●ime also concentions doe happen betweene friends because the one c●●tente 〈◊〉 the other and each of them doth ●o 〈◊〉 for more respect at the others hand then reason requireth which things doe vitterly 〈…〉 amitie Wherefore in friendship let ●his be sp●ci●●ly 〈…〉 that we require of our friend not that which would 〈…〉 that which he may lawfully doe for 〈◊〉 Which obsegua●i●● is ●●●●ned in the honour due to God and pare●ts vnto ●hom we 〈…〉 meanes able to render honour and tha●●s equall to 〈◊〉 desarts yet he that doth honour them to his power is commonly called 〈◊〉 and godly Moreouer the friendship of fooles is 〈◊〉 to be desired for the familiaritie of such men breedeth contemp● The ●●seruations as Counsellor ought hau● in the chois● 〈◊〉 friends whereunto

men refused to haue any made of him saying he had rather men should aske why he had none then why he stood there For the honour due to vertue ought be perpetuall and euerlasting not fading or subiect to ruine Of three hundreth portractures set vp for king Demetrius not one was by time decayed nor by negligence defaced but in his owne life they were all turned vpside downe Yet a counsellor ought to desire glory as the most notable reward of vertue And he is in glory most excellent that passeth all others in vertue Thesius asked of the Gods three things that is good fortune want of inward sorrow and such glory as was neither false counterfeite nor fained Who so seeketh glorie for vertue and noble acts doth not commit any thing dishonourable eyther towards himselfe or others because he measureth his fame and dignitie by vertue and iudgement It is the propertie of men well borne and liberally brought vp to desire the good report of his countrey strangers friends and leaue good fame to his posteritie by consent of all honest people All men therefore but chiefly Counsellors must take heede least they make any euill impression to deface their good name or fame for seldome eyther in time present or age to come by vertue of posteritie it can be cancelled For time speaketh and fame is neuer silent also libertie of tongue remaineth to thinke and pronounce the sayings and actions of other men Moreouer we onely doe not reape the fruite of good fame but our neighbours friends and children are thereof partakers in so much as all people and their posteritie doe commend vs admyring our liues and extolling the time wherein we liued the commonweale where we gouerned and the lawes by vs ordained In our owne life time it behooueth vs to doe the like least vertue faith and religion doe seeme in vs altered and extinguished or that our posteritie should imagine that we did degenerate from the vertue of our ancestors or willingly reiected their precepts Fame is the ground of perpetuall commendation therefore let each man eschewe vice with the danger of disestimation for the losse of Fame and fidelitie are greater disaduentures then can be imagined It was prouided by lawe that no wan of corrupt fame should be chosen a Senator of Rome And he was holden of corrupt fame that had beene condemned for a diser a deceiuer of others a theese an vniust man a false performer of testaments a lyar an hereticke a banished man or knowne guiltie of any other enormitie whereby good fame was bleamished In Athens there was an order that the life of euery Senator before his creation should be examined Also Solon prouided by lawe that no man misliked of honest men or noted of dishonestie should be admitted a Senator Which kinde of men we also disalowe iudging them not onely vnfit for the place of Counsellors but also vnworthie the name of men Therefore the whole life of our Counsellor must be referred to vertue and honestie for of them all true glorie fame praise renowne and dignitie groweth Moreouer the vse of friends and neighbous doth greatly beautifie the honour of Counsellors sith they doe not onely make mans life happie but also comfortable For it is a singuler pleasure to cōmunicate our affaires with friends vsing their fidelitie and both in priuate publique buisines to be helped with their aide and assistance Alexander being asked where he would haue his treasure preserued answered amōg his friends because he thought good will to be the owner both of his and other mens riches Also to such a Counsellor as is desirous of posteritie a number of good and honest children are an inlargement of felicitie For men haue no treceiued from God any benefite so great as is ofspring and discent of children whereby we enioy immortall and eternall increase of life Bercilidas a chieftaine or gouernour in Sparta sitting at meate did forbid that the yonger sort should doe him reuerence reprouing himselfe of barrennesse because he had not begotten any children to doe them the like honour when they were olde In Rome the custome was that they who had furnished the commonweale with children should be after exempted from the payment of taxes and in token thereof those men were called Proletarij But let vs now speake of riches the possession wherof is for a Counsellor of singuler necessitie for money is not onely needed in priuate but also in publique affaires and without it he cannot performe any notable or vertuous action Maiestie without force is slenderly assured and wisedom without authoritie must yeeld to folly The opinion of Plato is that the gouernours of Cities should be neyther ouer rich nor ouer poore for the one doth make them cowardly slouthfull subiect to pleasures and desirous of nouelties the other maketh them silly weake and rusticall Therefore the wealth fit for a Counsellor should be sufficient for his degree and gotten without reproch Aristotle produceth two meanes of gaining riches whereof the one is according to nature and honestie the other against nature and dishonest The naturall meanes of getting is by agriculture hunting fishing fowling and such like which containe not in them any deceiptfull permutation Agriculture as Cicero affirmeth is of all other things the best the most profitable most pleasing and most worthie a free man Cato being asked by what meanes a man might soone become rich answered by feeding of cattell and being asked the second time said by well and fat feeding Whereby he seemed to thinke that riches gotten by tillage and nourishing beastes was of all other the most honest When the Romaines would commend any man they vsed to call him a good man and a good husband in so much as the Senators themselues liued in the countrey and at occasions were by pursuiuants called to the Citie Lutius Quintius Cincinnatus diuerse other notable men were called from the countrey to be made Dictators But it is to be thought that their dwelling the villages was rather for solace and recreation then for a-any necessitie wherein they liued Gaines against nature are all kind of craftes for lucre merchandise and vsurie because men doe therby seeke dishonest profit and be therein onely occupied Cato being asked what he thought of vsurie answered What is it to kill a man A Senator therefore must in no wise meddle with any dishonest gaine he must also auoide all base and fowle trauelingetting his riches for by such exercises the honour of a Counsellor is defiled It was therfore prouided in Rome that no Senator should be owner of any ship containing 300. Amphore because immoderate gaines was not in the noble men allowed Also it must needs be that those that binde themselues prentice to bace and soule gaines will not thinke vpon honest matters and be carefull of the commonweale therefore such Senators were deposed from the Romaine Senate All honest riches do seeme to consist in money