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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	write_n	write_v	year_n	67	3	4.4996	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

care of their calamities and is not called to be a partner of their Quarrelles which libertie many séeke for who Aunswere for many follow many and spend much of many not of franke wil but to perfourme the dutie they haue professed Many more are the prorogatiues of exile which you may boldly chalenge and enioy in Affrika and we by no right can demaund in Spaine And yet I doubt not but more deare should be to you the kinges Pardon to returne home then all these goodly priuiledges which to your great comfort you enioy in Affrika For the Puddle water in our owne countrey carieth a more swéete tast then the most pleasant fountaine in any forreine Region Let this be your Solace for the time to serue and hope in God to the ende he may leade the minde of the Prince to consent to your libertie wherein there shall want no furtherance which eyther the Authoritie of your friendes or my continuall councell may bring to passe To Don FREDERIQVE of Portingall Archbishop of Sarragoce and Viceroy of Catheliogne wherin the Author recommends to him a Letter of the Emperour M. Aurelius IN the selfe same yeare wherein the Prophete Jeremie bewayled in Ierusalem the Captiuitie of his people ledde into Babilon Reigned in Bithinia the cruell king Dracon a man of déep pollicie in affaires of estate and no lesse valiant to beare and resist the rigoures of fortune but withall so seueare in his commaundementes that it may be doubted whether the lawes he instituted conteyned more crueltie to his subiects then commoditie to his kingdoms For amongst other statutes or strayght politiques he ordeyned this lawe the one neighbour hauing receiued of another any good turne afterwards was founde vnthankefull eyther to requite or confesse it such one was punished with death for as this is a propertie anexed to the good nature to forget the benefits he doth himselfe kepe in continual memorie the graces he hath receiued of others so to ad impunity to ingratitude is to corrupt the worlde euen as in other offences to restraine iustice is to support sin suffer insolency which is the greatest errour that can happen in gouernment This I say sir to put my selfe in remembrance of the manifolde benefites I haue receiued by you whereunto hauing no power of recompence at least if I should forbeare to acknowledg them I cannot auoyd the merit of Dracons Law For there can be no such iniurie offered to a frée mind a bashfull face then to be called vnthankefull since such reproches sinke most déepely into the reputation of honoure so that though my power bee small my possibilitie lesse yet I will so honour the remembrance of your benefites that in my will shal be found no blame of ingratitude nor in my life any suspition of honest frēdship At our last being togither you made me sweare to graunt to that you demaunded without either libertie of excuse or being made priuie to what you would aske wherein as your Lordship was somwhat to oportunate so I was not enough distréete for that greater is the reason to examine a demaund then to consent to fulfill it But touching your request to pen for you some Letters of M. Aurelius I know not how I shal satisfie your desire vnlesse you refourme your demaunde for that of his morrall writings I haue none but eyther those which are alreadie published or such as he left vnperfect and for others which in the rage of his youth he wrot to his Amarus friendes as I haue alreadie published some by the perswasions of my priuate friendes so albeit at that time their opportunities enforced my will yet it behoueth me now not to abuse the dutie of my profession wherin aswel by the habite of religion as my facultie of a diuine I craue to be excused from writing such vanities since besides the offence to my grauitie the example cannot but bring hurt to the chast minds of young princes great Ladies But because as neare as I can I will be thankefull to your request and leaue you satisfied of my good meaning I haue sent you the Translation of one of his Letters wherein you may iudge with what fidelitie he entertayned his friendes since he vsed such charitie and compassion to his Enimies I cannot denie the glorie I haue obteined by this battell much lesse hide the perplexitie I féele for thy present misfortune for noble mindes are bounde to shew no lesse compassion to such as are subdued then to expresse ioye gladnesse with those that ar victors Thou being chiefe of the Partheus didest shew great courage to resist and in me the leader of the Romaines was founde no want of force to fight notwithstanding though thou lost the battell I remaine possessed of the victorie yet as I know thou wilt not acknowledge this chaunce to happen by any want of stomacke in thée so it belonges to my grauitie not to atribute it altogither to the greatnes of my vertue since God doth alwaies minister victories not to such as doe their duties best but to those that he loueth most for the effect of al things depending vpō god man can haue no power cōmaund the destenie of a battell séeing he is not hable to stay the course of the least planet in heauen Darius against Alexander Pompeius against Ceasar Hanniball against Scipio had aboue al equalitie far greater armies then their enimies by which thou hast reason to cōclude with me that against the anger of the soueraigne god cannot preuaile most huge mightie hostes I maruell Popilion that being great in byrth valiant of stomacke welthie in goodes mightie in estate dignitie why thou bearest with such sorrow the losse of this battel seing the in no worldly thing fortune is more incertaine variable thē in the action of war. It is tolde me thou withdrawest to solitarie corners sekest out shaded places thou eschewest the conuersatiō of men complaynest of the gods which extreame perplexities since thou were not woont to suffer in others much lesse oughtest thou to giue place to them in thy selfe so that the valiāt man loseth no reputatiō for the fortune faileth him but is the lesse estéemed if he want discressiō to bear hir mutability To assemble great Armies is the office of princes to leuie huge treasures belonges to souereigne magistrates to strike the ennimie is the part of a couragious Captaine but to suffer infirmities dissemble mishaps is a propertie duely annexed to noble and resolute mindes So that one of the greatest vertues that worldly men can expresse in their common behauiour of this lyfe is neyther to rise proud by prosperitie nor fall into dispaire by aduersitie For fortune hauing a fréewil to come go when she list the wise man ought not to be sory to lose hir nor reioyce to hold hir such as in their misery shew heauy coūtenāce do wel proue that they

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

imprint any carrect in the same By the meaning of which commaundement we may gather that the children of Jsraell hauing dwelt many yeares with the Egipans learned of them many wicked and pernicious customes For as more then any other people they were geuen to the Mathematyke Sciences and other artes and faculties supersticious as Magicke and Nigromoncie so there was no nation that in the death of their friendes expressed greater ceremonies then the Egiptian who showed signes of stronger frendship to his friende being dead then when he liued For when eyther the Father lost his Sonne or the Sonne bereaued of his Father or any other man by death was depriued of his priuate friende they resorted forthwith to this custome to shaue the one halfe of their haire expressing therby that their frende being dead they had lost the one moytie of their hart For which cause God forbad the Hebrews to make themselues balde to the end they should not be like the Egiptian women who in the funerals of their husbands parents childrē or great frends vsed to scratch disfigure their faces with their proper nailes which custome god forbad in the womē of Jsrael least for vsing the ceremonies of the Egiptiās they stood not subiect to the scourges of Egipt the inferiour sacrificators of Egipt whē their high priestes died vsed to make certaine carrects according to their particuler fancie in their handes armes or brestes to the end that as often as they behelde them they might expresse compassion teares as also at the death of their king all the officers seruants of his house made woundes in their armes hands face or head euery one making his wound so much the déeper by how much he stood in fauor with the king But God cōmaunding the Hebrues to refraine such wilfull hurting of thēselues forbad them to imitate the Egiptians nor to folow the customs of the houshold seruants of their king for that in all those cerimonies were effects of superstiton only innouated by the deuill yea they brought hurt to such as liued were in vaine to those that were dead In the olde law God also forbad men to labor the fielde with yokes of oxen asses And to Sowe in one grounde two kindes of graine with such lyke which were not without mistery because all those customes depended vppon the Cerimonies of the Egyptans which God would not should holde any vse amongest the people of Jsraell But here we haue to note that God restrayned not men to vse sorrow and teares in the death of their frendes For as other Cerimonies are in our will eyther to doe or not doe them so sorrow and heauines for the losse or absence of a friende doe as naturallie follow flesh● and bloud as our appetite to eate and drinke and though by reason some men may dissemble them yet by nature there are fewe that can auoyd them Therfore God that made the hart and ioyned to it his affections neuer added any law to forbid teares and wéeping séeing to the hart whose chiefest propertie consists in tendernes there can be offered nothing more intollerable or grieuous then to sée it selfe deuided frō the thing it holdes most deare the same standing good in apparant example in the experience and disposition of any two creatures who after their long conuersation together if they be seperated or their faunes enforced will imediatly according to their kinde declare their passion the Lion will roare the Cow will yeall the Swine will gront the Dog cannot but howle much more then is the condition of Man subiect to sorrow and heauines as in whom nature bréedes a more quicke and raging sence of passion for the discontinuance of their deare frendes And if we haue compassion ouer the misaduenture of a straunger or the losses of our neighbour suffering casualtie or liuing in absence are we restrained to lesse remorce for the death of our great frend whom we see put into the graue For which cause the Philosopher was of opinion that so many times did a man dye how often he loste his friendes For that since two hartes vnited in one honest affection haue but one being and place of residence it is good reason that we bewayle the death of our chosen friendes euen with the same nature and compassion which we would doe our owne The Seconde part of the discourse is drawne out of Deut. in this text Eligite ex vobis viros sapientes c. my will is sayth God that all such as aspire to the administration of publike gouernemēt shall be wise and noble This commaundement was not pronounced of God without great misterie but chiefely that gouernours should be both wise and noble for that as wisedome without noblenesse is a troublesom thing so nobility without wisedome is but as a soule without a body or as a painted fire that becomes the wall but giues no heat to the beholder Therfore as to be gouerned by a maiestrate flowing in science knowledge fayling of noblenesse is both miserable troublesome so it cannot but be intollerable to liue vnder the controulment of him to whom fortune hath geuen greatnes of place birth grace nature denied discression other temperances of the spirit so that to make vp a full perfection it is necessary the iudge haue knowlege to debate determine causes nobilitie to moderate the residue of the affections of the minde yet The wisedome which god requires in the maiestrates of his cōmon weale ought not to stretch to subtlety or tiranny but to be tempered with modestie swéetnes gracious behauiour for a iudge in the office causes of coūcel is no lesse boūd to the obseruation of the law religion faith equitie then to be voyd of all hate enuy feare couetousnes or other corrupt affectiōs it was not without cause that god cōmaūded to institute the iudges ouer his people of noble cōdition seing it is a great argument of the sewertie tranquility of the state whose magestrate is compoūded of nobilitie and modestie Therfore the first gouernour that administred the cōmonweale of god was the easie gracious Moyses whom gods prouidence led to be nourished in the court of Pharao by the kings daughter to the end that in such societie experience of so many wise and noble iudges he might learne how to entreat assure good men in their innocencie how to chastice the euill amid their wickednes the affaires of war are far different from the policie gouernemēt of a cōmonweale established for that in matters of enterprise it is méete the captaine be valiant but to gouerne at home let the magestrate expresse affabilitie swéetnes for that a ruler ought rather to be terrible in threats then in punishement so to tēper his authoritie that his people may feele his power rather with his liberality thē with iniuries And albeit it is no generall rule that all the