Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	discipline_n	life_n	reprehension_n	48	3	16.5641	5	false

Text snippets containing the quad

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

waste of wine the holesome gift of nature dooe consume it awaye from the sicke thirstie and our other brethren which might be releued therewith and so turne it to our damnacion Whiche euill the more offensiue it is the more it bindeth the magistrate to refourme it Therefore let the saiyng of S. Peter bee alwaies fixed before our iyes which is it is inoughe for vs that in our foretyme we fulfilled the will of the gentiles when we were occupied in wantonnesse concupiscence dronkennes surfetinge and wicked worshippynge of images Let euerie man therefore liue the rest of his time in this fleshe accordinge vnto the will of God Whiche thing because it happeneth farre other wise bi meanes of soche manifest misdemeanour it is euidently to be sens what magistrates what coūsaillours what censours they be to whom the stroke of the cōmon weale is committed in gouernement Soche as dooe esteme priuate gayne or an accustomed vsage more then the common commoditie whiche causeth the discipline of good behauiour to be neglected Yet not without sure reuengemente whiche wilbe so moche the more rigorous y ● moe do fall by this incurable licenciousnes into Sathans snare and turne their life being thus destitute of all honest conuersacion into the depe dongeon of deathe Learne therefore and take heede ye rulers awake out of this slōber and vnderstand how great a charge is committed vnto your gouernment that your citees maie bee trained vp with soche discipline with soche vertuous vsages that euery man maie knowe that the prosperous successe thereof dooeth not consiste in those outwarde thynges but that thei doe tende vpward to the true blisfulnesse and doe their endeuour to winne the price for the whiche thei do runne The argument of the second Chapiter That iniuries whiche be no small prouocacion to inwarde hatred and contencion are not to bee borne withall in a cōmon weale and further how profitable a thing it is to forget old displeasures IEiurie saith Vlpiane is so named bicause it is dooen contrary to right in Latine called Ius for generallie whatsoeuer is doen otherwise then by right order of lawe is holden as an iniurie But that whiche is doen vpō despite beareth a peculiare name in Latine is called contumelia that is to saie a reproche or rebuke Whiche Aristotle iudgeth to procede of an open maliciousnes of mynde by these wordes Thei that be exceding riche or exceding mightie of great power be for y ● most part malicious and reprochfull but thei that be verie poore or base be harmefull And this is certaine that the greate wealthie and mightie men be lightlie vicious and disdainfull and the poore and base wilie and deceiptfull Labeo saieth that iniurie is doen after two sortes either by corporalle acte when it passeth by violence or by wordes when it is committed by waie of reproch and vilanie Iniuries and in generall all that is doen contrarie to right although thei dooe trouble the quiete estate of a common weale and beare a certain counteinaūce of violence yet the further examinyng therof dependeth more vpon the ciuill Lawes then vpon this treatie and argument that I haue taken in hand And therfore I wil not meddle any further then with soche in●uries as be dooen either in facte or woordes which bicause thei procede of a contemptuous minde thei seme to detracte somewhat from the libertie whiche nature hath giuen vs and to bryng soche a grief vnto vs as can not otherwise ●e eased and mollified then by aide of iudgement and dread of punishement There hath not been alwaie one certaine kinde of punishement appoincted for iniuries sence the beginnyng as Sertus Cecilius in Aulus Gellius declareth vpon a lawe of the twelue tables thus If one do an other iniurie let him paie therefore for an amercement xxv peeces of coigne called Asses But who is so neadie that he will refraine from doyng of iniuries and maie bee quitie for soche a small recompence And therefore Q. Labeo mislikyng that Lawe as it doeth appere by his bookes whiche he wrote vppon the. xij Tables saieth There was one Lucius Neratius a leude fellow and in deede a very ruffian This roister had a greate delite to flappe free men on the face with his hande and had a pursebearer after hym whom he commaunded to deliuer to the partie so beaten xxv Asses accordyng to the ordinaunce of the twelue Tables Whervpon the Pretoures afterward thought it best to aholishe this Lawe and by decree published that there should be appoincted commissioners thenceforth for the determinyng of iniuries whiche in deede estemed thesame according to right and reason and made the crime to be a notorious infamie to the offendour Whereupon it appereth how carefull the builders of citees alwaies haue been to bridel soch as delited to be iniurious vnto other Whose malice naughtines is not to be borne with al for that thei do breed debate emong the subiectes and make one to fall out with another to the a●●iaūce of the common trāquilitie For what more pestilent a thing can be stirred in a commōweale then when inwarde hatred is by little and little rooted out of mennes hartes to open the windowe to newe grudges and malice and to make one so to mistruste another that thereupon sedicions and moche tumult ensueth Therefore for the preseruacion and peaceable continuaunce of the commō weale it is neadefull to take awaie the occasions of such contencions and after that those thornes and thistles be pluckt foorthe to laie the groundeworke of peace and quietnes without whiche neither impartyng of commodities ne yet the honourable estate of the common weale can continue Which maie he done two manner of wayes for we appease and determine wronges either by friendely meanes or by order of lawes But for so moche as men be stiffenecked and desierous of reuengment verie fewe wil be content to take wrōg without great sturre and clamour But standynge to moche vpon their reputacion they will seke either by rigorous iudgement or els by corporal punishmēt to reuenge their quarell Howbeit it wer more cōmendable to forgiue y ● is trespaced against vs then to wearie euerie courte with importunate sutes in sekyng of reuengement and in easiyng our boylyng stomackes The Ath●ntans also like wise men perceiued that nothing did so disquiet the common trāquilitie as iniuries Therfore when by order of entreatie thei could not reconcile their Citizins to a mutuall loue they ordeined a lawe called the law of forgetfulnes of wronges for that thereby it was commaunded that they all shoulde forget iniuries paste and neuer remember any reproche suffered or done one to another Whiche law was for this consideration commendable for that although the enormitie of this euill spredde so large that it coulde not vtterly be roted out of their mindes yet suche order was taken that neyther by vnlawfull language ne yet by anye presumptions attempt one

profitable honest and worthy a good manne bothe priuatly and a peartly deserue no commendations but haue that kind of life wherin thei shewe no actiuitie like brute beastes and tourne it into a kinde of death Herevpon Pythagoras appoinctyng the pathe of mannes life from the beginning twoo grained was wont to declare the same by the letter Y whose firste leadyng driueth either to the right or left hande whiche Persius also properly expresseth in these verses The braunched letter of the Grekes that Ypsilon thei reade His rightside representes to thee the pathe thou oughtest to treade Therefore it is profitable well to garnishe the resortes of menne bicause it is the worke of God and not of man Forsomuch as ●he yearthly citee is builded to this ende that it resemble the appearaunce of the other heauenly whiche it bothe must signifie and also represent that from these visible thynges we maie passe vp to the vnuisible whiche thyng sainct Augustine doeth properly by waie of allegorie bryng in accordyng to S. Paules minde by Abrahams twoo sonnes the one the handmaides the other the frewomans childe and vpon this consideration good men and louers of vprightnes haue been alwaie by Gods prouidence stirred vp to kepe men in the societie and duetie of a ciuill life to adourne the common weale it self sensyng gouernyng and preseruing thesame by lawes Whiche citie is not alwaie furnished with soche as embrace vertue as obeic lawes bicause thei bee good and the rule of Iustice but it receiueth also euill persones whiche must be kepte in vnder feare of punishment And like as in a greate house there bee many vesselles some for one vse some for an other accordyng vnto the Prophetes wordes So likewise into euery common weale there crepe naughtie men and despisers of lawes whiche when thei can not be rooted out must bee borne withall vntill the greate daie of the lorde do come wherin thei like cocle weaded out shall be cast into hel fire and there haue the reward of their wickednes In the meane while thei must not be driuē out but kept vnder that thei maie not licentiously harme others partly bicause thei serue for a presidente to good men by their filthines to withdrawe theim selues from their vices For as M. Cato was wont to sais fooles do more good to wise men then wise mē to fooles as emēg the Lacedemonians drōken slaues wer trailed through the citee that children might se what a shamefull thing dronkennes was and for that notable and open rebuke begin to hate that vice whereunto Pittacus appoincted double punishment Partly I do graunt ill men a place in the citee that by the beholdyng of the good mennes life as it were a glasse thei might theim selues recouer thereby and at the length giue due glory vnto GOD whiche is Lorde hymself and none other to whom euery knee shall bowe and by whom euery toungue shall sweare Now ye see how that emong all liuyng creatures onely man is commonable and ciuill whiche when he himself doeth seke for the societie of man throughly 〈◊〉 with the bonde of good order and decked with the beautie of good maners then shall be a good citizen and mēber of a common weale as one that desireth the ende of a common weale appoincted by the Philosophers I meane the yearthly felicitie of whiche sort wer al those that vntill the tyme of fulnesse and redemption of man haue been named in common weales and gat renowne therein either for worthy gouernement or gentle obedience But we that haue yelden our names to Christe and through faithe be regenerate in his holy Baptisme doe not rest vpon those yearthly poinctes but loke vp to the heauenly and driue toward that citee wherevnto in these lower and subiecte to corruption we he prepared in the meane while wanderyng like straungers vntill that wee all beyng gathered together by the Gospell of Christ be receiued into those habitations whiche haue been euerlastyngly prouided for vs whiche ought to bee the marke wherefore we should be citezens and bestow the excellent gift of reason best that we maie winne the reward of our race whiche shall neuer decaie and hitte the pricke whereat hetherto by folowyng of Gods commaundement through blessed hope we haue shot where no hardnes shall be no vnquietnes no feare of enemies no wrong no decaie but truthe peace honour holines and euerlastyng life ¶ The argument of the second Chapiter That many thynges doe warne man euen from God that he beyng as it wer stalled in the throne of honor be not in y ● meane while high mynded ▪ and that nature hath emplanted in him many thinges whereby he maie learne to checke hautenes ▪ and to submit hymself before his creatour WHen we beholde mannes nature he incontinente appeareth the moste worthie and moste excellent of all creatures for argument whereof we maie alledge Reason wherein he is made after the Image and likenes of GOD although we speake not of the gifte of tongue and speache whiche he hath receiued singulare aboue all other liuyng creatures not onely for the vnderstandyng of an others mynde but one to teache an other to praise and glorifie GOD. Moreouer that he had in commission to subiecte the yearth to hym self and to gouerne all liuyng creatures whether thei be in the aire the water or the circuite of the yerth And I see not what can bee more desired for his prerogatiue seing he is shapen out with so beautifull comly a body that bothe deuisers of buildinges and Mathematicalles doe vse it as a president for well fashionyng any kinde of frame and the most perfite purtraite of all formes Here I make no rekenyng to recompte the state whiche man had in Paradise before he fell whiche was that he willed onely good yet for all that by the promptyng of the serpent he did miscarie and breake Gods commaundement whiche if he had not dooen he should neuer haue felt death but haue brought furthe children of thesame estate to hymself without carnall concupiscence or any pain Whereof you male reade at large in sainct Aag●stine bisshop of Hippo in his booke whiche he hath entituled Of the citce of God Furthermore although for this his trespace manne was sacked and dispoiled of his former honour so that where he was before immortall he then became mortall and subiecte to vnquietnesse in place of peace to calamitie and miserie in place of all prosperitie for so saith the holy Moses bicause thou hast heard the voice of thy wife and haste eaten of the tree whereof I forbadde thee that thou shouldest eate cursed is the yearth for thy worke in labour thou shall eate of it all the daies of thy life thornes and thistelles shall it bryng furthe to thee and thou shalt eate the herbes of the yearth and shalte eate thy bread with the sweate of thy browes vntill thou returnest to the ground whence thou wast taken bicause thou

to honoure and preferment causeth vs to be desierous to continue in the retinue of great Princes euen vntill our deathes daie Which we reade that not onely learned and vnlearned men haue done but also great Philosophers For the court hath alwaie bene so estemed that me to make their abode therin haue bene willyng to leaue not onely Philosophie but also all libertie So Aristippus the Philosopher whom all colour eche estate euery thing became as Horace writeth folowed Dionisius y e Syracusan chosing rather to flatter him the● to take the commoditie of his owne profession so that Diogines Cinicus might wel be alowed for terming him the kinges Dogge For it fortuned once that Aristippus scorned Diogenes for eating wortes saiyng if thou wouldest be about the king thou shouldest not eate these wortes Naie saied Diogenes if thou couldest finde in thine harte to eate wortes thou wouldest not ●●atter the kinge As for Aristotle I neade not to speake whiche did not lease his good houres with Alexander but enstructed him in learnynge and thereby gote so great knowledge of all liuyng creatures as no Philosopher the like which thinge Plinie saieth may easely be proued by the fiftie bokes which he hath written of liuing creatures So we do se that Princes in our time do regarde worthy men not as by flatterie to purchase preferment but if nede be sincerely to geue them good counsell from the which he is easelye withdrawen whiche hath not the true waie of vertue set before his eyes but endeuoureth to liue to him self and turneth the most profitable kinde of life vnto the most shamefull vse of vanitie For there bee many by-pathes which do leade courtiers out of the right waie so that they neither embrace ne dooe that which they knowe to be bothe good nedefull to be doen but thei se vertue and pine away euen at the sight therof For there is not one of them but he hath in his mouth nothing els but godlines iustice equitie temperaunce the other vertues whereof they neuer put the least poinct in practise but endeuour them selues to vse collusion and to deceiue other by some subtile fetch and sleighty policie whiche a man maie well call Smoke-sellers So Vetronius Turinus which perswaded al men that Alexander Seuerus did all thinges by hys counsell for so muche as he solde that which was vncertaine whether it might come to passe or no to receiue a rewarde woorthy of his crafty dealyng was burned the Crier criynge before him hee is punished with Smoke which solde smoke Flatterie also and curriyng of fauour is a most pernicious euill whiche Mamertius calleth a priuie poyson wherewith Princes mindes beyng infected are prepared to this that suche thinges as be true they will holde as false and such as be false they wil holde as true wherewith a good Prince most of all other ought not to be lightly ledde For as Epicharmus saieth the sinnowes and ioinctes of wisedome be not to beleue rashelye Howbeit this enormitie raigneth beareth a great swaie in courtes Whereupon certain thinke this latten worde Adulatio whiche signifieth flatterie to be deriued from the courte as it were Adaulatio in Greke called Colachia Speusippus Platoes successoure defined it to be a conuersation of euil begon and attempted for pleasure and deceipte so that for fawnynge it is enforced to alow that whiche is againste nature So Praxaspes warned Cambises the Persian king not so much to vse drinking of wine But he afterwarde swilling more then he was wont in his dronkennes commaunded his sonne who hadde chidde him to be brought forth and to stande with his lift hande lift aboue his heade so when he had strokē hym to the harte with an arrow he commaunded his breast to be opened and the arowe to be shewed to the father askyng him whether his hande were not stiddie inoughe for all his drunkennesse who denied that Appollo him selfe coulde haue geuen a surer stripe Ye see howe that he which is stained with the vice of flattery can neither speake nor answere vncorruptly Much lesse thē can a flatterer either coūsel y ● he knoweth to be beste or affirme it to be true Therefore Antisthenes saied that it was better to light amonge rauens then among flatterers for that Rauens deuoured the dead but flatterers the quicke Neither was it vnproperly spoken of Nicesias whiche when Alexander draue awa●e the Flies whiche as he saied did bite him Naye rather quoth he driue awaie them which bite you sorer in sucking out your very bloud Noting thereby flatterers which sucke a great deale more the any flie For they be the kinges euill so much the lesse to be borne withall because that they crepyng in priuelie dooe not onely bringe Princes into mistrust but they theim selues proue vnfaithfull more folowynge their owne desire and gaine then caring either for the honestie or profite of the comminaltis And neades must y ● superiour powers as Maximus Tyrius saith oppresse the subiectes where flattery taketh place whiche groweth not onely to the subuersion of thē selues but also oftentimes to the destruction of the hole king dome Yet some princes there haue bene which would not geue eare to this cankerde euill to the ende they woulde not admit any thing whereby they should debase their owne worthines As were Augustus Cesar Adrian Alexander Iuliane Antoninus Pius certaine other worthy Princes whiche deserued well of mankinde not to mencion Princes of our time which so detest this vile vice of flatterye that they shall after their death leaue a worthye memoriall of their name For better it is as Ecclesiastes saieth to be by a wise man rebuked thē bi the flattery of foles to be deceiued Secondly ambicion causeth men to neglect the execution of their duetye not without their worthy reprehensiō For he that is desierous of honour and dignitie dothe more endeuour to this ende how to get al mennes fauour then to do his duetie vprightlye and honestly towarde any manne Whereas suche as doe entende to profite the common weale muste obserue these peceptes of Plats One that they so tender the profite of the subiectes that what soeuer they do they driue it to that ende forgettynge their owne commodities the other that they see vnto the whole bodie of the common weale least while they defende anye one parte they do neglect the rest which he dothe not that is ledde with desire of honoure for harde it is for one that desiereth honour to kepe equitie Therefore ambicion is a very pestilent thinge in a common weale whiche the Romaynes persecuted so manye waies as infamous bicause it goeth not forward by way of law but sometime attempteth by force sometime by disceit as Tullie saieth in his Oracion against Sallust For the most part it is cōpared vnto marketting assembles wherein it was wonte to be exercised for nedes must he that bieth sell saied Alexander the

properties consistyng in the woorkyng of the mynde and the fathers of this opinion be Socrates Plato Arisiotis Tullie and suche as be called Stoickes whiche doe holde that there is nothyng profitable vnlesse it be also honest The seconde kinde of goodnes and that we may more truely terme good is that cometh frō hym whiche alone is good whiche also maketh the good tree whēce we looke for good fruicte For a good tree cannot bryng furthe ill fruicte ne yet a naughtie tree good fruicte Whiche wee therefore call good woorkes bicause thei come of faithe whereby we bee bothe iustified and also purchase the blessed life by Iesus Christ made by adoption the sonnes of God and coinheritours of heauen by whose spirite we also crie Abba father So it appeareth that accordyng vnto this diuision suche thynges whiche we doe well in the comon weale be good but ciuilly from doyng whereof we must in no case be weried although it further nothyng to the life of blisse vnles God doe repute it vnto rightuosnes and at length croune his owne worke For we are bid without ceassyng to doo● that is good to giue the fruicte of our faithe and yet when we haue doen all we must confesse our selues to bee vnprofitable seruauntes So earnestly must we continue in our duetie that we maie haue in vs peace mildnesse gentlenesse goodnesse faithe charitie mekenesse sobrenesse and euery poincte of vertue that so we bryng furthe fruicte worthy repentaunce and the more we doe the lesse ought we to attribute to our selues to the ende we gather no stomacke but thanke God for all whiche is the aucthour of all whiche hath mercie where him liketh and bestoweth our workes according to his owne arbitrement Therfore sainct Paule saieth Let vs not be weried with doyng good for in due season we shall reape again vnwearied Wherefore while we haue tyme let vs doe good to all men but principally to our neighbours in faithe See ye not how we bee commaunded to dooe good and that without any ceassyng And he that teacheth this writeth also we thinke therfore that man is iustified by faithe without the workes of the lawe whiche in deede are good but by theim wee be not iustified how beit to them that loue God all thinges woorke to good The more dooe suche naughtie menne iudge a misse whiche saie that good is not good and doe either vtterly dehorte other from the honest discipline of good behauiour and good workes or els so lightly passe thē ouer that you shall hardely finde emong Christians what is honestie of liuyng discipline of good behauiour or vertue it self if you should seke thesame as it were with a light candle for so muche as euery idle man is giuen ouer to his own desires and in the meane while the windowe is opened not without the offendyng of the Gentiles to all vices of the fleshe as be aduoutrie horedome vncleanesse wantonnes Idolatrie enemitie strief comparisons angre contention sedition heresie enuie slaughter dronkennes surfait mistrust and soche like the doers whereof shall neuer enherite the kyngdome of God And these so detestable vices at this daie raigne in suche sorte in the common weale as neither at any time greater ne yet euer the like For whiche cause euery good man must trauaile in this poinct that the old discipline called again common weales maie beginne to be the assemblies and reuerent resortes of good men wherein euery man maie attaine the vse of thynges in suche sorte as becometh a christian manne wherein God maie be called vpon and glorified For life as Marcus Varro saieth is giuen to man not for his owne sake but to shewe some worthie faict therin yea to ascende vp ward and by these transitorie thinges to conceiue an hope and bend his mynd to the euerlastyng Muche lesse ought wee as menne allured with Mearmaides songes and thereby lingeryng aboute the rockes where thei haunt to spende our tyme in contemplatiue studies till we be old and not ones fall to debate the cause why we haue this life lent vs to thende it maie bee laied before our iyes wherevnto we bee borne how muche we be bounde to our creatour how muche to our neighbour whereas the very Philosophers doe teache that man is partly bredde for mannes behoufe that thei maie mutually one help thother And Socrates full well answered that he was more profitable to a cōmon weale that taught other and made many fitte to rule therein then he that gouerned well hymself And although it be harde to amende the euill whiche by long and old putrefiyng hath as it wer ioynted it self in man yet bicause man is naturally ciuill and commonable that is suche as is ready to obeic lawes to ioyne in the societie of life to helpe other to tender his owne commoditie without any harme to other to desire that is vpright and good to fauour honestie to dooe that apperteineth to this his life wherein he hath matched him self with others an instruction to good life is not to bee neglected for he hath reason whereby he can suffer hymself to be brought to frame he hath the benefite of speche aboue all other liuyng creatures whereby he bothe teacheth others suche thynges as be beste and vnderstandeth and printeth them in his hart when thei be taught him Yet notwithstandyng mankind by sinne and trāsgressyng of Gods commaundemente is so lost and corrupte that he alwaie leaneth to that whiche is forbidde hym and bendeth more earnestly to euill then that he can ones thinke of that is good for that there is not one that can doe good no not one For if ye vnderstand that kynde of good whiche wee before called the true good whiche healpeth vnto the atteignyng of the euerlastyng life I dooe not deny but that manne can dooe no part therof bicause it is farre from our reache hanging onely vpon him whiche reputeth this of ours to iustice or vniustice Seeyng no manne as Hieremie saieth can ones speake good but onely God whiche frely iustifieth vs by the mediatour Iesus Christe That therefore is good whiche in our cōmon life we doe vse to call good wherunto by nature how muche so euer she be perished according to my former reason we haue certain drieseedes left in vs whereby we be moued to that is good and vpright wherby we maie be made commonable ciuill Whose cōtrarie the Lawyer vseth ofte times to terme vnciuill a worde of fine and large signification betokenyng that whiche doeth not agree with lawes honestie and ordinaunces of a citee appoincted by the rule of iustice and vprightnes After that kinde of goodnesse doe we measure the vertues whiche prophane writers doe so moche alledge and commende vnto vs and counterplace theim to vices whiche lurke in man by reason of his worne custome in cuill no lesse then fire in the flint whiche vnlesse thei be practised by discipline teachyng perpetuall labour and suche thynges as bee