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death_n	die_v	son_n	year_n	8,542	5	4.8430	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00698	A vvoorke of Ioannes Ferrarius Montanus, touchynge the good orderynge of a common weale wherein aswell magistrates, as priuate persones, bee put in remembraunce of their dueties, not as the philosophers in their vaine tradicions haue deuised, but according to the godlie institutions and sounde doctrine of christianitie. Englished by william Bauande.; De republica bene instituenda, paraenesis. English	Ferrarius, Johannes, 1485 or 6-1558.; Bavand, William.	1559 (1559)	STC 10831; ESTC S102013	301,803	438

exercise their tirannie Neither those that bee tirauntes at home can forbeare sorenners But as thei be of nature cruel mankine and haters of menne so thei can not by this euil example but all waies sucke vp blood and shewe in their doyngs all poinctes of fearcenes I shal not here neade to make any reporte of Phalaris the tyraunte whiche caused a brasen Bull to be made wherein men might bee tormented after it had been made hote to thende that in their pain thei might bellowe like beastes and not crie like menne and so moue their execucioner to pitie yet in this poincts not so cruell for that he caused Perillus first to be put therein whiche was the first deuiser of the same ingine Neither is it nedefull to rehearse the rigorous rage of Alexander Phereus whiche was wont to burie quicke menne ones face tourned towardes an other and had a delight to couer theim with the skinnes of Beares and of other brute beastes that beyng thus transformed into Beares and beastes the hunters and their houndes might rente theim in pieces A nomber of ensamples of like crueltie could I mencion in these our daies whiche were nothyng inferiour to these that bee paste in olde tyme if I thought it expedient or would giue any occasion to the Sarazen to detest christianitie But this cometh better in place which Thrasibulus wrote vnto his frende Periander of Corinthe that if he entended to compasse the estate of a Prince in his common weale and to bee strengthened therein he should destroie the chifest of the citee were thei friendes were thei foes for that tirauntes lightlie haue euen their friēdes also in suspiciō But it was as nedeles to suggeste these thinges to Periander as it were to hurle water into the meane sea or to spurre an horse that is to fearce of his owne nature or as moche in effecte as the scholer to teache the scholemaster For Periander as Aristotle writeth gaue this counsaill to Thrasibulus that he should cut of the highest of y ● corne eares that is should slea the chifest citezeins and establishe the kyngdom to himself alone Hereunto also agreeth that whiche Tarquinius the laste of the Romain kinges surnamed Superbus counsailed his sonne to do being receiued of the Gabianes as a fugitiue frō his father when as he demaūded of his father what was beste to bee dooen concernynge the citezeins he by striking of the poppie toppes insinuated priuelie that the chief men of the citee should be flaine Whiche ensamples although thei bee wonderfull monstruous and not worthie to come to any mannes knowledge yet thei be left vnto vs in writyng not without Goddes prouidence that thei mighte be a terrour to princes and magistrates that thei should not attempte the like but should perswade themselues to bee men and that thei ought to affectate nothing but mālike attēptes that thei might not tourne their gouernement to the peoples destruction and their owne commoditie but to the honour of their countrey and to the glorie of God as men to be reuerenzed not onely for maiestie but also for humanitie Howbeit by what meane sotuer these Woulues dooe endenour to chaunge their heare into Woulle like to Vertumnus to transforme theimselues into sondrie shapes yet thei can not chaunge their nature but that it will burste out and disclose the mynde as Midas was bewraied by his eares Whereby it came also to passe that men when thei could no lenger abide the vilanie contempt wronge insolencie and more then seruile yoke thoughte it beste ones to shake of this feare and to make an ende of soche odious dominacion which deuise had soche successe that there hath not ben one tiraunte whiche hath not had some miserable ende and if that bicause that the people hath been wicked he hath escaped reuengement of hand yet he hath died soche a death as hath been gratefull and wished for of all men but moste shamefull and reprochfull of all other to hymself after his death Which thinges the Chronicles do men●ion that Herode whiche killed all the infauntes in Bethleem of twoo yeres olde and vnder neither forbare his owne sonne whervpon Augustus Cesar said that he would rather bee Herodes s●we then his soonne did forsee whiche liyng at the poinct of death commaunded Saloma his sister and her housebande Ale●ius that thei should assemble all the chief of the Iewes and shutte them vp togither in a Tiltyarde and assone as he wer deade should slea them to thentent the Iewes which he knewe would reioyce at his death might mourne against their willes A miserable kinde of men truely whiche euen at their death haue this onely comforte that no man maie loue them but tourne all mennes hartes againste them that when thei lacke breathe thei maie yet doe mischief and so satisfie their furious hatred whiche thei haue conceiued against mankind Whervpon it hath been thought a godly and good deede and for the common weales behofe to banishe those wicked generaciōs with their children vtterly to expell theim as though not one whelpe of an euill beaste ought to remaine aliue For as Tullie saieth we haue no sure societie of life with tirauntes but rather extreame daunger and disagremente For it is a pestilent and wicked kinde of men and worthie to bee reiected out of all mennes companie in so moche that the Citees of Grece vsed when any man had slean a tiraunt to giue him thesame honour that was due to their goddes to ordein diuine seruice for him to make ballades and songes in his praise as though soch that saued the people and reuenged soche wickednes deserued immortall fame and renoume Albeit we must impute this vnto the Ethenickes ordinaunces which onely had respecte to that societie whiche naturall honestie reueled vnto them seyng that to take any thing from an other and peruersely to aduauntage a mannes self to an others harme is thought more to be against nature and ciuill order then death it self or any other calamitie that can chaunce either to our bodies or goodes Tullie also witnesseth that the same constitucion is in euery ciuill lawe by whiche in eche citee common weales bee gouerned that it is thought naturall to sustain all kinde of trauaill all kinde of trouble all daunger for the safetie of our citezeins naie rather for the preseruacion of all people Since that therfore this Giaūtlyke kinde of tirantes is in all poinctes so noisome so vnhoneste and so wicked that for their own aduauntage thei make no ende of robbyng and spoilyng others and of heaping wrong vpō wrong thei suffer not the societie of y ● subtectes to be in safetie but dissolue it whiche is a poinct of extreme enemitie Therefore as the profite whiche cometh to euery particulare man and to all in generall is one so euery man ought to rise and drawe out his weapon againste a naughtie Magistrate and to quenche that flame wherewith the common weale is set

die and retourne to that dust whence it had his beginning wer it not that an other kinde of death had fallen to mā whiche came in by synne whereby also we haue founde an other beginnyng of life For there is no other liuyng thing but it decaieth vniuersally and in hole sauyng man alone whose onely bodie perisheth the soule which is seuered from it continewyng euerlastyngly so that the good be receiued into a blessed life whereas the bad be thrust doune into the euerlastyng tormentes of hell hauing in this poinct death like to brute beastes bicause thei neither thinke the soule immortall neither beleue that there is any resurrection or any helle that thereby the death of an oxe and a man semeth like whereof the Eccesiastes also putteth vs in mynde Heape hither so many meanes wherby we either hasten our own death or vpon very triflyng occasions lese our life seyng moe dye by surfeit and wine then by the sword many while contrary to nature by helpe of cunnyng thei labour to lengthen their yeres and onely seeke cause to liue caste themselues awaie by vsyng to muche Phisicke Here I neade not to touche diuers kindes of sodaine deathes wherby wonderous many haue miscaried and decaied So died Anacreon the Poete choked with a reasin grain So died Fabius the Senatour of an heere whiche he did drinke in milke Coruelius Gallus which sometyme had been Pretor and Quintus Heterius a knight of Roome died while thei were in the verie acte of generation Sophocles and Dionisius the tyraunt of Scicilie bothe deceased for ioye when thei heard tidynges of the vpperhande of a tragedie Yea in Saxonie I my self sawe a countrey man bothe well spent in yeres and of honest reputacion whiche as he should haue retourned home beyng well tipled fell of his horse wheron he roade into a little puddle of rain and there falling on slepe and drawyng in water at his mouth was therwith choked and childishly cast awaie Of whiche sorte of ensamples I could rehearse a nomber whereby wee be put in minde of our mortalitie and that ere we wene Sure we are to die but by what kinde of death and in what monent we knowe not We must watche therfore while we liue in this ciuill life emong men lest the sodaine necessitie of death finde vs vnprouided and not awake for we shall bee so muche the lesse able to giue an accompt of our former life the more we yelde to wickednesse and dispise the obedience of Gods cōmaundement Ye vnderstande if I bee not deceiued the beginnyng of the proudest of all other liuyng creatures full of most shamefull basenes ye vnderstande his trade of life subiecte to daungers and laboure and how many and sondrie waies he procureth his owne destruction Last of all how perilous a thing it is for a wicked manne to die whereby God doeth as it were pulle vs by the eare and call vs from the filth of iniquitie vnto repentaunce that our owne basenes frailtie fondnes and miserie set before our iyes we maie knowe that all thynges whiche can chaunce vnto vs in this worlde bee but mere vanities and muche lower estate then that of suche beginninges we should thinke our selues borne vnto pride remembryng the saiyng of Pythagoras knowe thy self which is profitable that thereby we should prepare our selues for the ciuill societie specially consideryng we be borne not to our selues our frēdes and countrey alone but also to the glory and honour of God to whom in all our doynges for all our basenes and simplicitie we hold our selues bounde ¶ The argument of the ▪ iii. Chapiter That the trade of liuyng well ought to be the beginnyng bothe of buildyng citees and of adornyng common ▪ weales MArcus Tullius a man whiche hath deserued well not onely of ciuill affaires but also Philosophicall studies in his booke whiche he hath entituled of dueties saieth the best enheritaunce that can be left to children by their parentes and more worthie then any patrimonie is the renowne of vertue and noble actes ▪ whiche who so by misdoyng defaceth doeth bothe v●lelie and wickedly It falleth out therefore so that no man must staie at that honour whiche he hath brought with hym from his kynne and house but ought by his own well doyng to enlarge thesame cōsidering y e worthy fame is beautified if it light in a worshipfull house but it is no good proofe to saie he is a gentleman borne ergo a worthy man whereby it appeareth that nothing is more disworshipfull then to staie worship onely vpon a gentle blood when he that so doeth doeth not onely by actiue meanes not encrease thesame ▪ but by naughtines disgraceth it And to this foresaid patrimonie of vertue I saied that manne naturally is prone and bent if that by ill condicions whiche haue so throughly settled them selues in hym he were not misguided There muste therefore bee some meanes deuised accordyng to the whiche as it were a childes leader the life of manne ought to bee fashioned for the settyng out whereof I will apply euery thyng in due place as nere as I am able And in deede good orderyng and disposyng of thynges in any entreatie dooeth require a very perfite placyng of eche matter lest for want thereof any thing become not euidente inough or doe not open the waie to the reader furthe right and bryng hym by a compendious meanes to vnderstande those thynges whiche he necessarie to be knowen Man therefore naturally beyng cōmonable streight vpon his beginnyng driueth at the societie and communitie of life wherein filthines of maners sette aparte he maie embrace vertue profite others and finde out some ●onest waie to further himself and to aduaunce his coūtrey But when men at the first resorted together ward the histories declare that thei wandered without any certain dwellyng place from wood to wood and denne to denne and liued by acornes Of whiche sort Herodotus reporteth there were a kynde of straie Scithianes whiche what waie so euer their cattaill straied for pasture thither thei themselues folowed wherevpon thei call theim Grasiers And some dooe write that in these new found Ilandes the inhabitauntes liue like beastes Afterward cottages and caues forsaken for suche perchaunce were their lodginges then thei began to builde houses but of clai● Whiche first of all other as Gellius by Plinius reporte writeth one Dorius soonne to Gelius made takyng ensample of the Swalloes neste whiche Iosephus seameth to ascribe to Caine Adams soonne or Ioball soonne to Lameche Afterward accordyng to thesame writers opinion twoo brethren of Athens Eurialus and Hyperbius began to build houses of bricke whiche Diodorus Siculus doeth alledge to be Vestaes doyng that was doughter to Saturne Rhea Neither were menne content so when thei had builded houses for mainteinyng their children wiues and familie but drawyng nigher to the societie of life ioyned one with an other wherevpon Aristotle the Stagerite in the first

of meate aboundaunce and idlenesse These thinges had shee and her daughters And they stretched not forth their hands to the neady and pore but were proude and wrought abhominacion against me and I toke them away as thou sawest Soche idlenes therefore whiche prouoketh menne to lurkyng and loyteryng as the Mearmaides vse to moue mennes mindes with their pleasaunte songes lingering about the rockes must be auoided as it wer a verie pestilent● of al soche as be accustomed to spend the daie idlelie in sitting on p●nilesse benches and other common places whiche vice is the firste steppe to all beggerie yea and oftimes is the occasion of moche debate and variaunce l●ste while naughtie persones ●ee giuen to sedicion and slothfulnesse neither good men shall be able to liue quietlie neither the common weale be kept in safetie Whiche thing although it be more in sight in greate citees where there bee greate nombers of idle vagaboundes as Plato writeth neuerthelesse emong euery particulare companie there bee alwaie some to bee founde whiche will either doe nothing themselues or els hinder them that would otherwise be well and honestlie occupied The argument of the eight Chapiter That there are some whiche for no discipline for no loue of vertue but onely for feare of punishement can be brought to doe their dueties And also what thei of olde tyme haue attempted to encourage others to the attainment of vertue Then should common weales be fortunate if all the inhabitauntes embracyng vertue with a generalle consent did set their whole myndes vpon that blessednes for the which the life of man was firste institute For this is accordyng to the saiyng of saincte Paule not to runne in vaine but to receiue the rewarde and to winne the garlande made of Roses whiche will neuer fade awaie whiche will neuer wither and prepared from the beginnyng for theim that loue God Which apperteineth to soche as be famous for their iustice faithfulnesse wisedome pietie fortitude and temperaunce and haue wel deserued of mankinde and know certainly that thei be but straūgers here and muste make spedie expedicion hence to come to their owne countrey But for so moche as that our deadlie enemie doeth attempt to peruert euery companie and to sowe Cockle emongst the good corne gouernours and pastours must be warie for feare least that iniquitie winne the fielde and a little euill leuen as thei saie marre al the batche of dough Yet can it not bee brought to passe that the euill may be plucked out altogether that the estate shall be of theim whiche be onelye good but as longe as there shall be fleshe and bloude so long shall preuarication be vsed and iniquitie whiche shall offende the good Therefore suche anoyaunces must be taken awaie whiche doe trouble the common weale by whose molestacion the swete harmonie standinge vpō the peaceable cōcord of the subiects the general vniformitie of their liuing may be made to farre and brought cleane out of tune Which thing must be remedied onelye by seueritie of lawes whiche Draco of Athenes made so straight against offenders that they reported his lawes to be written with bloude because they so sharpelye punished malefactours And surelye they that by holesome preceptes daiely exhortacions and discipline can not be brought to amendement of life must in conclusion die for it albeit all waies of gentlenes must be vsed before that this extremitie be put in execution For better it is with an hotte yron to seare vp woundes when they be freshe and rawe then wilfullie to suffer the corrupcion to spreadde abroade and to destroie the whole bodie Neither is it vnprofitable in all poinctes to ioine good and euil together that the euill thereby maie be trained vppe to vertue and markinge the filthines of their life maie learne howe lewde a thinge it is to pollute that moste goodlie dwelling place of the soule with corrupt vices and to make no ende of naughtie liuinge Hereupon when the Romains debated vpon the defacing of Car thage some counselled the contrarie alledging that if this Citie were destroyed whiche hadde so renowmed their auncetours and was a great exercise for theim to valiantnes and prowesse it might so come to passe that when thei by reason of idlenes were become carelesse and flouthfull the common weale armour set aparte might be debilitate and weakened and might bring vnto their posteritie a daungerous retchelesnes whiche in conclusion woulde be the destruction of the whole Citie Therfore those fonde men which sticke in the same mire set no more by godly instruction then the mule careth for the packesaddle doe verie vnaduisedlie for ●● thei se one of their neighbours offende or treade neuer so litle awrye incontinent they ●ri● but of heauen and earth saiyng that th●●●●er is a slepe that the magistrate forgetteth his duet●● and that not onely in a crime which thei haue in deede committed but if that wherat he findeth fault do not agre with his mynde like a brainelesse felow he streightwaies turneth into a rage where as it wer better for him to asswage his choler then so to alter himself vpō euery light b●●asiō But he which wilbe a correnor of vices wherunto we be euery one subiect must be longe sufferyng I euer excepte notable crymes lesse while he pulleth at the cockle he roote out the wheate and turne the medicine into poyson Hervpon was it that ill maners caused good lawes wherwith we do not so muche defend the good as we exhorte warne and prouoke the euill to cease from their ill doyng for vertues sake For the nature of a lawe is as Modestine sayeth to cōmaund to forbid to permit and to punishe And in deede nothing is more readie to a man whiche is vnconstaunt in his doynges and is destrous of truble some innouacions then to looke vpon the wallet which hangeth afore him and to mistyke that in an other whiche he wil haue holden as a vertue in himself as one whiche thinketh his owne perfume to be as sweete as frankencense as though all the world wer not able to stain him with any point of dishonestie Respect therfore must be had to al those vppon whō the whole Citie doeth consiste For in deede those be goodlie ornamentes wherby good men be cōmended vnto vs for the same receyue their rewardes which are honour dignitie worthines of fame besides that thei shall neuer die and finallie they shall enioye the kyngdome of heauen whiche farre excelleth all the reste Contrarilie ill men while thei liue bee detested and after their death carie away with them not only shame and infamie but abide also extreme tormentes in hell Wherby we maye learne that as a good name is most to be desired so an euill name is most to be abhorred For what is more horrible then to cal a prince Phalaris Nero or Herode whose sowe Octauiā said that he would rather haue been then his sonne what is more odious then

what mynde do we thinke sayeth Tullie that Alexander Phereus liued whiche dearelie louinge his wife Thebe yet when he came from banquetting to her chamber he commaūded a Ruffiane and as they saie one burned in the hande to goe before him with a naked swerde and sent before him also a certayne of his garde to ransake his Ladies coffers and to search whether she had anye weapon hidde amongest her apparell Oh wretched man that he was who thought a Ruffiane and one marked with an hote yron more trustie then his owne wife Nether yet was he beguiled for she slewe him in deed at the length for suspicion of horedome Dionisius also the Siciliane by this example proued that verye greate daunger doth hange ouer Princes heades when as Democles a flatterer had commended the estate of Princes he caused a costlye supper to be made and Democles in princely robes to be set at the table and honge ouer his head by a small threede a double edged and sharpe sworde for feare wherof le●t it might hap to fall vpon him Democles forgote to eate his meate and so at length vnderstood that to be false whiche he had imagined and that the life of tirauntes was most miserable Suche men therfore ought to leaue their insolencie which do in like esteme honestie and dishonestie good and euill thinking euery thing lawfull what soeuer they dare aduēture vpon as tho their will were a sufficient reason whiche shall euer haue some that will put thē in minde of the barbarous saying of Iulia the Emperesse if you list it is lawful cōsidering god wil reuenge their tirannie as an vnauoyable iudge and the flower he wreaketh himself y t sorer is his plague Moreouer not onlie while they be a liue they be reuiled as the vndoers of others but also after their death whether thei dye by crueltie or by any other destinie no mā delighteth in the memoriall of thē From whiche inconueniēce not the whole route of the gard not y ● truste of Ganimedes whiche tasteth the drinkes meates lest anie poyson be in them shall saue them but the amēdement of life that thei turne and do good workes whiche hitherto they haue forslowed to doe that thei embrace godlines and if that by ensample of life they haue purposed to commit any haynous acte it most be satisfied and purged by vertuouse liuinge For this is the comfort whiche Simonides the poet● vsed vnto Hiero the Sciciliane tiraunt beyng in despeyre of his health that is that he shulde fall from his intemperancie waxe milde from madnes defende the good citizens and by his diligence make their wealth to encrease expell the euill disposed regarde iustice and pietie preferre the cōmon profit before his owne priuate holde the Citie as his owne house and the Citizens as his Cosins Friēdes and Childerne and his owne childerne as his owne soule all these must a man labour to winne by a diligent carefulnes in executing his duetie Wherunto if a Prince do ioyne pietie and make all men his friendes by wel deseruing of them he shal be well called a father of his countrey as Augustus was and the best as was Traiane he shall accompt the wealthe that his friendes haue to be in his owne treasure they that be present shall fauour him they that be absent shall be desirous to se him finally all these shall he haue not onlie pertakers in perill but also most earnest protectours A man in this life after a sort happie as one at whome no man enuieth but all men wounder and commende his vertues with soche good successe of thinges that the common weale cannot but be fortunate whiche hath light vpon soche a magistrate soche a gouernour of so sincere an affection whiche renouncing all insolen̄cie of life and becomminge ciuill of nature doth for his dewties sake looke vnto the people and by ensample of better lifē conducte them into the readie waie not as his owne but as cōmitted vnto his gouernement by almightie God to whom the proprietie therof doth appertaine The argument of the thirde Chapiter That if a naughtie magistrate happen vnto the people it is for their iniquities sake and how the sworde ought not to be drawen against him but that earnest prayers ought to be made to God that be maie either conuert and amende or els giue place to another that maie gouerne better I Haue alreadie after a sorte declared y ● a wicked Magistrate whose studie is to doe harme in the cōmon weale and estemeth more his priuate benefite then the safetie of his coūtreie is a thing of all other most perniciouse and so moche the more to be detested for that he hideth his wouluish stomake vnder a lambes skinne and dissembling his wickednes sheweth him self milde and gentle Moreouer as Aristotle witnesseth what so euer he doth he will pretend a colour of honestie and wheras if his tirannie were manifest to the world euerie mā would abhorre it he so practiseth the same that he pretendeth the necessite of gouernement and that he cannot conuenientlie do otherwise So vnder the colour of power he plaieth the tiraunt pretending the punishement of the euill he extendeth his furie vpon the good yea and peraduenture suffreth his vnder officers to do it in the meane while winking at it himselfe For those be the eyes those be the longe handes whiche soche tyrannous princes do so abuse wherby they vtter their hatred whiche they haue cōceiued against a man Nowe when they haue spent vp and wasted their treasure in riot dicing banquetting pompes menteynance of reteiners hoorehunting and soche vanities it is a wounder to se what charges thei will alledge that the prince must susteine for the repulsion of enemies the preseruacion of iustice sauetie of the hole countreie by the which lure and practise the poore people be not onlie pilled but the woulfe entreth into their bowelles and sucketh vp all the bloud iuyce that is there ceassinge not vntill all the breathe be drawne out of their bodies By whiche wilie delusiō these rauening monsters would cloke their tirannie doyng nothing openlie but al thinges couuertlie shewing in the one hand breade in the other hiding a stone And for this cause they reteyne certen of the beste sorte into theyr seruice faine that thei do fauoure them not bicause that by them they will be put in remembraunce of honestie and iustice but to make the people beleue that it cannot be but soche do meane wel towardes the common weale whiche haue those men in their retine we where as their drifte is nothing lesse but onlie they minde by this pretensed fauour of the people to allure them to winne them whiche maie the sooner be procured when thei be so bare already that littell or nothing can be taken from them by any eraction so being garded by them they do not so moche feare the nobilitie beyng supported by them they more frelie