Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	day_n	good_a	time_n	2,585	5	3.4202	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00659	Golden epistles contayning varietie of discourse both morall, philosophicall, and diuine: gathered as well out of the remaynder of Gueuaraes workes, as other authors, Latine, French, and Italian. By Geffray Fenton.	Fenton, Geoffrey, Sir, 1539?-1608.; Guevara, Antonio de, Bp., d. 1545?	1575 (1575)	STC 10794; ESTC S101911	297,956	420

that shée is already in the way to hir saluation But séeing she is dead and now set in the place of Gods eternall appointment and since in the world is no power eftsones to raise her let her rest at quiet in the ioyes of Paradise and resort you hereafter to a resolute patience Become imediatly carefull for your life and leaue of those funeralles and vayne ceremonies for the dead séeing that if God hath fulfilled his will to call her to him it is to place her in his tabernacle of eternall rest and leauing you still in the world he doth it to none other end but to giue you time of amendement For where God promiseth to man long and many daies it is vnder this warning that he giue order to the correction of his life Many times haue I spoken and written that the sounde and noyse of Belles doth not so much benefite the dead as do good to those that liue for that as the dead béeing wythout sence are also voyde of nature and habilitie to resume remorse so to such as liue the Belles giue warning of death as those that are alreadie departed yea they pronounce that we shall all be buried as such as are alreadie put in the graue and no more remembraunce remayne of vs then of them that lie couered with claye which makes mée still maintaine that albeit to the dead the Belles are merly vnprofitable yet to the liuing they serue as officers to somon vs to the fatall banquet They call vs to prepare our reckoning and make vs readie to appeare afore our soueraigne iudge to heare our sentence yea they put vs in remembrance of the last houre of our miserable life and then as I knowe none that wish to haue bene Emperours so there is no doubt but many desire to haue liued in the state of poore heardsmen But now to perswade with you somewhat familiarlie aswell to witnesse my good will as to warne your frailtie I wishe you to vse patience not so much to expresse your grauetie as to solace the heauinesse of your minde and by so much haue you néede to cal for aid to the spirite of God by how much the greatnes of your losse séemes to excéede the resistance of flesh and bloud consider that to render retribucion is a dutie of nature and a debt to be payed either in youth in age or at other season and that not in the hand and discretion of man but at the will and good pleasure of God with whom we haue no power to contend for that the thinges which he commaundeth ought to be accomplished and what he willeth is well worthy to be approued being impossible that he should exact any vniust thing he that is euen the selfe supreame and souereigne iustice Be it sir that you are sory for her death of whom can you redemaund your losse but of death against whom there is neyther prescription nor authoritie It is he in whom is wrought the very effect and stipend of sinne and it is he that is the fearefull tirant ouer the world who yéeldes no compassion to the teares of men takes no care of their sighes scornes at their complaints and playeth with their afflictions he maketh great kinges fall as lowe as the ground he deuides their principallities destroyeth their heyres he confoundes the proude and mightie and rayseth the humble and méeke hée neither pardoneth old men nor pitieth the young sort yea he hath authoritie to call all men to reckoning and no man to demaund reason of him The Philosopher Secundus being asked what death was Aunswered that it was an eternall sléepe a terror of riches a desire of the miserable a seperation of friends a voyage vncertaine a robber of men a beginning of those that liue and an end of such as die Death hath this absolute libertie to enter where hee list without knocking at the gate condemne whom he will not heare them speake and carie away what he thinkes good without that euen the highest authoritie either can or dare resist him Yea we must be pleased with what he leaueth vs and not complaine of that he takes from vs. I doubt not but it is grieuous to you to féele the want of so deare a wife aswell for the solace of your person as direction of your house and children but séeing the chaunces of mortall creatures do shew that al men are subiect to the law of nature and fortune and that of necessitie this must passe so put on a good countenaunce to the world and shake of all inward heauines of mind séeing the care of thinges impossible is vaine and only proper to weake men you know also that in this troublesome life many mo in number are the things that amaze vs then those that hurt vs And therfore to wéepe much to sigh often to sorrowe alwaies to weare attire of dule to flée societie of friends to retire into desolate priuat places to delite in solitarines be in one of your grauetie matters more to be rebuked then affected séeing that as too great ioye estrangeth the heart into the like so for the most part much parplexitie sorrow bring with them the effect of dispaire You ought not for the death of your wife to be negligent in the administration of your house carelesse in the state of your health forgetfull to entertaine the reputation of your honour nor vnmindful to direct your reuenue For the passions and afflictions of the hart are neuer cured by newe grieues but with the longnesse of time One of the greatest trauels that we suffer in this transitory race is that sorowes grieues enter our harts sodainly which afterwards we cānot expell but with great time and vertue And therfore we ought not at the first to vrge a troubled minde to forget his paine but rather to perswade to moderate it for that at the beginning the mind receiueth more comfort in debating the harme then in speaking of the remedie And therefore to a mind afflicted with gréene sorrowes the best remedy is to deferre them vntill by time they be more apt to receiue consolation For as tract of time carieth with it a law of forgetfulnes of things past so to a hart grieued the true souereigne plasters are temperance time forgetfulnes So that neither because you are a widower nor in respect of your passions you ought to cōmit to negligence the order of your person nor the nouriture of your children for as it is no small fully to wéepe for the dead whom we haue no power to recouer so it can not but be a great madnesse to be carelesse of them that liue standing in the way of perdicion withall no man is bound to raise vp againe such as are dead but euery one is tied to this dutie to giue succours to them that liue I hope sir you wil not lay afore you the example of your neighbour friend Roderico who assone

the furie of warre was found a wise and valiant protector of their limittes In all which albeit there was iust merit of honour and reputation yet in common experience and reason of thinges we can not but confesse more desert of worthinesse and vertue in such whose wisedome discreation makes them hable to dissemble suffer For to be discréete in prosperitie patient in aduersitie is the true mocion effect of a valiant vertuous mind If you weigh these things with the nature and propertie of the present time you wil conclude with me I doubt not but that the imperfection of your demaund takes away necessitie in me to make answere For in these daies what is more familiar with the most sort then to scoffe at the reuerence and dignitie of old age to disobey magistrates dispise iustice scorne the Clergie laugh at the want of Captaines persecute the wise sort and betray such as follow vertue and simplicitie of life So that in an age thus hardned and time so vnthankfull that man takes vppon him no small enterprise who striues to be vertuous since vertue is a thing that prepares vs to immortalitie and makes vs equall with the heauens In times past he that knewe most was estéemed best but now who is most riche is raysed to most honour So that the condicion of this age is to estéeme men so much the more by how much they wallowe in wealth and to measure their reputation not with the dignitie of their vertues but according to the facultie and fulnesse of their richesse For worldly men are so infected with corruption and their nature so subiect to reuolucion and change that in cases of promotion high office and dignitie are rather bought with money then deserued by vertue In times past there was no man areared to honour but he that deserue it but now who are called but such as search it with money In the former ages men of science were searched for in farre countreys but now though they knocke at our gates they are not suffred to enter no our corruption customes draw vs to other delites In that golden worlde there was no senat or counsell established where was not resident some excellent Philosopher and now where haue we any pallace which is not replenished with scoffers inuēters of vanitie such was the felicitie of those daies that he that was vertuous had libertie to controle the wicked wher now there is no more cōmon subiectiō then that the good sort are reproued by the vile abiects skomme of al people In that most happy posterity the good sort only had licence to speak where now the wicked are they that know not how to hold their peace yea in those florishing seasons the chaffe was sifted frō the corne the wéede disseuered from the good herbe good men preferred the wicked punished yea vice was suffred to holde no societie with vertue For that where vice is supported by authoritie men grow worse and worse and where punishment is restrained there insolencie commaundes the lawes which is the greatest error that can be suffred in gouernement Touching your demaund what maner of people in the time of the Gentiles were called théeues and the sortes of punishment they were put vnto although there be great necessitie in your request and no lesse insufficiencie in me to satisfie it yet I will aunswere you with the opinion of Aulus Gelius who discribing many orders of théeues distinguished aswell their punishments as some kindes of theftes which according to the time and person that commits them may oftentimes be taken for faultes but not estéemed as theftes ▪ For in paine iudgement the qualetie with the quantetie must be considered The auncients held him as a théefe who eyther in the field or towne tooke away that which was an others and made no body priuie to it or against the wil of the owner he also was estéemed as a théefe who borowed a horse for one dayes iorney and retayned him longer he also was accompted a théefe who being put in trust with the kéepinge of other mens goods conuerted them to his proper vse as if they had bene his owne Lastly he boore the name of a theefe which borowed any thing for ten daies restored it not in twentie And as all these in their seuerall kinds were estéemed robbers and théeues so the law set downe for them varietie of punishment For amongest the Gréekes they were marked on the forhead with hot yrons to the end to be more readily knowne The statutes of Licurgus were to cut of their noses Promotheus ordayned that they should be committed to children to punish them at their pleasure by the law of Numa Pompilius one of their handes was cut of But the first that inuented to cut of their eares or strangle them vpon gibbets were the Goathes who notwithstanding in other respects were Barbarus yet vsed they seuere iustice to théeues and robbers But at this day sir if there were cōmission to hang vp all the théeues in the world I feare there would be more want of Gibbets then of robbers to furnish them And greatly haue we to desire with Diogeues that the great théeues should not so hang vp the little ones nor the lawes be made like to Spyder webbes who suffer the great ones to pearce and passe thorow without punishment and strangle the little flie in whom is least offence To don FARDINANDO de TOLEDO to whom ar expounded two Authorities of the Scripture and the custome of the Egiptians in the death of their frendes I Haue not thus long forborne to write to you in any necligent respect as remembring with what deuotion you required me with what humilitie and affectiō I am bounde to obey you And now if my answere séeme to short to satisfy you let the same discression which is woont to take all thinges in the best beare now with my wretched infirmitie of the gowt which hath made me such a Martir that much lesse that I haue leasure to write séeing I haue no habilitie to sturre or moue Yea it hath left no part frée in my body except my hart to sighe and my tongue to complaine You require me to sende you in writing the exposition of those two partes of the Scripture which I pronoūced not long since afore the Maiestie of Caesar which as I can not denie you considering your Authoritie euen so I hope you will wey the difficultie that belonges to it since the Penne can geue no such grace to discribe a matter as the Tongue to pronounce it The first was written in the 19. of Leuiticus in these wordes Super mortuos non incidietis carnes vestras neque figuras aliquas c. God by Moyses commaunded here the Hebrewes that when any of their parents or friendes dyed they should not Shaue their heades nor rent their Faces and much lesse hurt any other part of the bodye no nor

preached and receyued by the greatest part of the world by which the wisedome and goodnes of God disclosed manifestly that that which floated and florished in despite of the industrie crueltie and power of the worlde was come from Heauen from whence was ministred vnto it all fauour succour and ayde The Originall of tirrannie and Idolattie together with the punishments of tirantes and Idolators how Abraham was chosen chéefe of the Hebrewes YOur letter no lesse full of modestie and swéetenesse then replenished with doctrine and iudgement bringes no small delight to me for that to your déepe science already in thinges I finde remeyning a zealous desier yet to know more wherin I can not but accompt it to belong to my office to adde to your zeale and trauell my faith and diligence though not able to teach you further yet as touching the request of your letter to shew my opinion leauing it to be controlled by that fauour and wisedome where with you are wonte to measure and iudge the errours of your frendes But touching the matter as you haue to remember that out of the race of Cain issued Nembroth the great tirant Who by his ambition and pride subdued all men and Nations of his time enforcing them to liue vnder his tribute and customes So there is no doubt but these tirranous spirittes are most hurtfull to the world and by the Scriptue reputed as ennemies of God For their desier to heare rule makes them breake all order of iustice bearing no regarde to lawes nor ordinaunces Yea in respect to encrease maintaine their principallitie they giue suffrāce to all men to be insolent with liberty to committe disordered actions In the time of Nembroth were many possessed with this wicked spirit of pride and ambition who assemblinge together conspired to builde a tower of incomparable rate of height and measure to the ende to perpetuat their name and reputation amongst men But God beholding their arrogant intentions and willing to manifest the wickednesse of that tyrannye and presumption of that pryde bréeding so many miseries and euils let fall his anger vpon them confounding in such sort the Tongs of the builders and workmen that one vnderstoode not an other since they all spake vnknowne and straunge Languages Afore the foundation of the Tower of Babilon there was but one language in all the world God then inflicting vpon the earth a wonderfull punishment by the confusion and diuersitie of speaches But thus it happened that the first men hauing lyued but vnder the vse knowledge of one tongue and now béeing in confused deuided into many dispersed themselues thorow the worlde by whose posterities haue bene continued all those diuersities of languages that now reigne This diuision of tongues was the cause that the Tower of Babilon was not ended by which occasion also the Princes of the earth leauing their tyranie were driuen to search new coūtreyes to inhabite euery one following his language as an ensigne sunder the which they might plant and multiply By this diuision of men and Countreys people fell into so great erors that forgetting the doctrine of God together wyth the promises he had made to men the most part of the world became Idolators declining to such superstitions as the deuill inuented dayly to aduaunce his purposes So that Idolatry toke his beginning of infidelitie and the wicked inclinations of men deliting leaue the right way to folow that that leades to perdition To this was much helping the forgetfulnesse of the trueth and the negligence of men caring not to folow religion and doctrine and much lesse to teach it to others An other originall or fountaine springes of the loue of our selues called Selfeloue together wyth an insaciable will which men haue to put themselues in libertie inducing them faythfully to searche a thousand waies for their satisfaction and by some meane to inuent abhominable Superstitions whervnto the deuill is so readie to minister assistance wythall the art and fauor he can that poore sinners to make them the more hardened and desperate fixing vpon certaine faulse and deceitfull experiences attribute in the ende dignitie to any thing of the which according to their coniecture they had receiued ayd or answere In other places they haue a certaine feare in their consciences which restraines them to demaund of God the things which themselues estéeme to be wicked dishonest By that it comes to passe that they are pleased with the seruice of these faulse gods who care not but only to be serued as gods wythout regarding whether the men be iust or vnrightful For seing these dissembled Gods be deuils in déed passible to all actions councels of deuils they are of cōmon congruency enemies of iustice frends to wickednes those be the preparations that the deuil finds in the harts of such as he hath enchaunted abusing them with perswasion that there is a god of battels another of robberies a God of drunkenes another of whordome all these Gods béeing most delyted with such as most are giuen to dishonest acts infidelity also the root of al sinnes was one cause why those miserable people were ignorant of the greatnes power of god yea they could not be brought to beléeue that one God was sufficient to furnish perticulerly al things necessary to the vse of men seruice of the world of this came the plurality of gods men belieuing that they were restrained to precinct and limit that euery god had his perticuler estate to gouerne Of which sprang the first Idolatry for some worshipped the Sunne with many other triffling and dishonest things others did worship to deuilles which abused them by illusions oracles yea somtimes by certaine aparances of remedies tending notwithstanding to their ruine This blindnes was suffered by the iustice of god to punish such as leauing the light run after darknesse making themselues iudges of their proper affections ruled their hartes according to the same how good or euil so euer they were in which respect god willing to punish those vices excesses suffered the deuill to raise faulse signes miracles euen to aduance the destruction of such as fell into spoyle by their infidelitie and multitude of their transgressions And albeit Idolatrie was great before the flud and that the worlde pursued alwayes his first corruption béeing stirred vp by the Deuill who induced men to a forgetfulnesse of God Yet the mercie of God who had not forgotten his Promises made to mankinde so prouyded for the effect of his Promise that he chused a People particular to reestablish wyth him the trueth of his Promises and alliaunces To them he gaue a perfecte lyght to guyde them agaynst those Darkenesse and obstinacies which the Deuil raysed agaynst them he established lawes and ordinaunces touching the Seruice of Religion wyth expresse Commaundement that they obserue them and bée attentiue to the worde of God the better to arme

to an old man to haue desire to that which the force and strength of nature denie him to execute What reckoning of temperance is there to be made in old men since their stomackes being weake they are the more subiect to surfet their mindes fierie and their bodies drie their substance is nothing but fume their yeres make them credulous suspicious ambicious malicious couetous and forgetfull carying them withall into euery passion of nature and that more by the furie of their age being a burden intollerable then that they waigh things according to iustice order and reason Men in many respects and at many times more light in sence and iudgement then setled in grauetie and counsell borowing credit by their yeres and wanting that experience which many young men haue of lesse continuance It is an ordinary speach with many of these old men that if they were to begin againe and that in their youth they had known that which the successe of yeres hath brought to them they would liue after an other gouernement and do otherwayes then they haue done So that for one young man that hath not done that which hee ought there be many old men that would do more if they could to whom it is proper to shew a will aboue the power and possibilitie of their bodies euen like to a Drayne Bée whose sting being shot yet he flies vp and downe homming as though he were hable to do more harme Cicero in vaine prayseth old age for his nearenesse to the other perpetuall and happie life as for the hope they haue to visite the spirites of good men alreadie layed vp in rest Seeing we sée all men eschew that iorney being more naturall to the creatures of nature to prolong life then to bee officers in that fatall visitation Yea Cicero himselfe sought to auoyde it when hée was surprised by his enemies who compelled him to goe that iorney which hee had so much commended and so litle desired It is in vaine to desire longer life when we sée nothing but present certeintie of death and yet the greatest care of olde men is to kéepe them from death and their greatest feare to fall into his handes Yea it is this care that depriues them of the residue of the felicities of this life For that the desires of the flesh are so swéeee and importunate that naturally wée desire to establish a perpetuitie of our béeing here though it bée contrary to the eternall ordinance and impossible to the power of kind and nature For by how much we séeke to make our life long by so much do wée shorten it and by how much wée thinke it encreaseth and aduaunceth by so much doth it decline and abate the lyfe of man béeing none other thing then as a bubble of water which swelling with a vaine wynd vanisheth euen when hée is at his greatest If an olde man will vse the authoritie of his age he is intollerable euery one escheweth him and of the contrary if hée play the young man he is an ill example and euery one mockes him The olde man is to do no seruice for that he hath no power neither is he to be serued for that hée is troublesome and passioned He is no companion for young men for that to his yeares belonges too great ceremonie and euen to old men he is troublesome by the very properties and impediments of his age subiect to hemming spitting coughing and many other loathsome dispositions If they bée poore their parents disdayne them and béeing rich they are thought to liue too long for their heires and successors They spend much and get litle they speake often and do seldome Yea their couetousnes encreaseth wyth their yeres which is the greatest corruption that can happen to man. So that I sée not by what reason Cicero could so much commend olde age béeing the very dregges and consumption of the life of man whom hée makes subiect to all diseases which makes mée of opinion that if there bée any age in man worthy of prayse it is more due to youth then to olde age For that the one is fayre and the other deformed the one is sound and the other diseased the one disposed the other froward the one strong the other weake And youth is apt to all exercises but the delites of age are resolued into plaintes passions and dollors So that the one being necessary the other intollerable the one full of griefe and the other frée from passion I sée no particular dignitie due to olde age other then in reuerence and much lesse how the consolations of Cicero can minister remedies since most olde men do féele their infirmities with more griefe and bitternesse then that wordes onely can giue them remedie One friend writeth to an other of the rage of Enuie and the nature thereof SVch is the infirmitie of the present season that men of vertue rising into fauour find enuie to hinder their merit and malice to minister recompence to their painefull desertes enuie being alwayes such an enemie to vertue that where it can not oppresse it yet will it lie in waite to suppresse the glory therof There is no felicitie so well assured nor estate so modest which is not subiect to the inuasion of enuie For that enuie being none other thing then a branch of iniustice it stirres vp the thoughts to wicked purposes and armes the handes to actions of iniquitie The enuious man hath no respect either to the vertue or fortune of any but to the good thinges that are in them not reioycing so much in the goods that are his owne as in the domage hurt hée doth to others his office stretching chiefely to desire that no good thing happen to an other Yea hée will not sticke to suffer hurt himselfe vppon condicion to make his neighbour féele more harme according to the Poeticall example following Jupiter disposed to suruey the estate of the worlde sent downe for that purpose one of his Aungels disguised in the fourme of a man whom he ordained to fall first into felowship with two men trauailers on the way as it séemed and in that respect not the lesse conuenient for his companie They perfourmed together many dayes iourneys wyth those delites and fortunes which happen to such as wander countreys In the end the Angell hauing drawne from them all those thinges hée required to satisfie his desire disclosed vnto them whose messenger he was and hauing power to dispose of the liberalitie of Jupiter hée sayd that for their good companie hée would giue them present recompence Whereuppon he willed them to aske what they would and who made the first demaund should not onely haue fully all that he required but the other should haue forthwith double as much The one of these two trauaylers was a couetous man and the other an enuious man betwene whom this offer of the Angell bred no small contention For the couetous