Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wont_a	world_n	write_v	21	3	5.0232	4	false

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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

art dust and shalt be turned into dust again Notwithstandyng these yet manne was not so abased but that he knewe hymself to be lord and president ouer all thynges that be vpon the yearth Wherevpon he furthwith began to set vp his crest to swell with loftines of courage and to tourne his countenaunce against heauen neither acknowledgyng ne yet callyng vpon his creatour But there were Giauntes vpō the yearth yea the mightier sorte and despisers of God wherefore the Poetes did not vnproperly faine that thei assaulted heauen Whiche a man maie also vnderstand by the Philosophiers for although thei did not by plaine pretence denounce warre against heauen yet thei attempted to direct their thoughtes vain strength of mynde thitherward as though it had been giuen thē to sell a manne cleane life and to surpasse the secretes of heauen from the knowledge whereof no man was further then thei While thei attempted to passe the mountaines of glasse and thence were dismounted thei were made a laughyng stocke vnto God which tourned their glory into shame and their wisedome into folie Sinne therefore makyng waie into man he cōtinued to walke after his owne fleshe louyng himself and puft vp with pride and pitched all the thoughtes of his harte vpon malice wherevpon blasphemie vnthankfulnesse frowardnes and all vngodlines entred into hym as it were into a common sinke This loftines of minde God alwaie hath punished for whiche he neither forbare Angelles nor kyngdomes nor any people Whiche ought to be an ensāple vnto vs to laie apart pride to acknowledge our owne frailtie to directe humbly this our commonable and ciuill life after the heauenly rule There bee moreouer many testimonies of holy scripture wherby we be warned with al endeuour to eschew this detestable vice whiche if thei did no deale moue vs yet natureher self setteth before our iyes many thinges whiche put vs in mynde of our basenes and whiche doe after a secrete sorte shewe vs how we ought to knowe our selues For if we behold our conceiuyng the beginnyng of our birthe the maner of our natiuitie the maner of our noursyng the race of our life and the necessitie of death man in fewe thinges semeth the better then brute beastes yea in many poinctes for al these excellent qualities he is farre vnder muche lesse then ought he te be stoute couraged to neglecte Gods commanndement or proudly to disdaine any other Certainly if we consider the beginnyng of our birth whereby man is prepared to this life it is vncleane and almost lothsome to nature her self For other beastes doe openly engender euen nature as it were mouyng theim thervnto The conceiuing of man onely beareth shamefastnes desiring rathar to be hidde then opened bicause of the staine of synne whiche driueth man to bashefulnes and causeth hym to be ashamed of hymself Nature bryngeth furthe brute beastes but synne bringeth furth man the Prophete witnessyng thesame Behold I was cōceiued in iniquitie in sinne my mother cōceiued me Yea further this weake beginning of man the proudest of all liuyng creatures is not without greate daunger for if the mother sone after she haue conceiued doe either snese or smell the snuffe of a candle she trauaileth before her tyme. If besides these you marke the tyme of deliueraūce you shall hardly iudge whether nature be a more louing mother or an heauier stepdame to mā For somuche as this one liuyng creature whiche is borne to rule ouer all other beginneth his life as Plinie writeth with paine whereas no cause why can be alledged vnles it bee a faulte that he is borne into this worlde for whereas nature hath bestowed vppon all other thynges bothe couerynges and shelles barkes skinnes bristilles heares feathers quilles fleases scales and also defenses and staies of the limmes wherewith thei maie bothe defende and rescew themselues frō daunger that maie ensue as to the Elephant his snoute to the Buck hornes to the Hare swiftnesse of foote to the Woulfe teeth to the birdes winges and to euery thyng accordingly she hath cast furthe onely man naked vpon the bare yearth fenselesse which is compelled to keuer hym self and hide his priuie partes by relefe of others and to seke hymself fensible weapons of others so that if wee will signifie any notable miserie we neade no more but to note the birthe of man into this worlde Wherevpon most of y ● Thraciās wer wont to wepe in their childbed and the parentes with mournyng to receiue their child new borne into the worlde but at his death to bury him with merueilous reioisyng and gladnes as though that he whiche is newe borne were rather to bee lamented then he that deceaseth and departeth the miserie of the world No lesse labour is it to nourishe vp the child whē it is borne For other beastes as sone as thei entre into light by the very motion of nature doe seke after foode Some of their owne accorde run vnto the dammes teates Some with open mouthes receiue them offered by the dammes as though that creature were in vain bred that requireth no nourishment To man alone she hath giuen criyng weepyng and teares whereby he declareth his want maketh signe that he would haue some thing but so darkly that he knoweth not what yea and not onely doeth not make hymself ready to receiue food but often refuseth it when it is offered hym Now when he is brought vp many thousande lettes many daungers many kindes of intrapmentes declare how hard it is for hym to passe the race of his life and to come to his fatalle ende whiche if I should drawe furthe in order and make rehersall thereof it should not bee so harde as neadles specially in a thyng knowne not so muche as but to verie Barbars For no liuing creature is in daunger of mo diseases none standeth in more hazarde of priuie ambushmentes then he doth that by man Lions for all their wildnes yet doe not one encountre an other the serpent stingeth no serpent but man is a Woulfe to man at whose hand he daily receiueth muche harme Furthermore none is couetous but he none ambicious none vncontentable in desire of thinges but he onely he is incontinuall pain wearied with calamities of whiche euilles although thou perswadest thy self to haue discomfited one or two and so thinkest thy self in sauetie yet thou must abide a sore conflicte with nature her self seyng thou art enforced to feare euen the lightnyng of the element the stēche of the yearth the Scorpions stroke so many kyndes of poisons venime whiche although thei neuer chaunce vnto thee yet fleshelice fleas crablice and many other like vermines shall noie thee and declare that man is in daunger of many thousande kindes of miseries But also y e necessitie of death is not to be so moch coūted vpō seyng it is indifferent as well to other thinges as to liuing creatures for whatsoeuer is borne must

all deuoures the fame thereof might flake He then appoincted sacred plaies and pastimes there to make VVhiche in remembraunce of his vvorke then Pythya named vvere Agreyng to the Serpentes name that he had vanquisht there By force of hande or svviftest foote or vvheele this vvas the game VVho vvoon a garlande had of bovves Revvarde of vvorthie fame The Grecians also as Strabo writeth solempnelie kept the Nemeane games in the honour of Hercules whiche slue a wilde Lion in a chace of that name There wer also games exhibited in the remēbraunce of those that be dead called Funerall games firste exercised by Acastus in Iotchus and afterward by Theseus in the straighter of Corinthe accordyng to Plinies writyng S●che as Caius Curio is reported to haue set forth at the buriyng of his father a solempne spectacle of fensoplaiers vpon twoo stages of woode erected for that purpose The reste of these spectacles are to be seen in Iultus Pollux Sometymes also games were deuised for exercisyng the bodie that thereby menne might be the stronger and more fitte for the warres soche did Pyrrhus sonne of Achilles the king of the Epirotes firste practise wherein young menne daunced al in complete harneis to thende thei might bee the nimbler whiche vppon this cause thei call the Pyrricall daunce although Strabo and Dyonisius of Halycarnasse doe father it vpon the Candianes At this daie also there bee sondrie games ordeined for the exercise of the bodie and preseruacion of health of no soch daungerous labour as were the wrastlers Champions or sweard plaiers whiche contended for life and death as be the quoites tenesse toppes wheeles shootyng Iueg● de Cano boulyng and a greate meany moe all for solace to driue awaie the tyme and to kepe vs frō sitting and slepyng Whereof the boule is commended singularelie vnto vs by Galene in a booke written thereof for the same purpose Whereof Iulius Pollux in his nineth booke writeth thus this game is called the strong youthfull common game The plaie is this certaine are appoincted to take partes on eche side one againste an other standyng a sonder and then thei drawe a middle line whiche thei cal Scyros at the whiche thei hurle their Boules c. The profit of these plaies doeth appere herein bicause that soche as vse theim haue lesse pleasure and more exercise yea so moderate that it kepeth the body in health and chiefly for that thereby wee auoide excessiue and riottous feastynges and other allurementes to vicious liuyng I will not here recoumpt all the spectacles whiche the glorious Grekes inuēted either in honour of their goddes or for the memoriall of their benefactours and cause of their preseruacion and safetie whiche the Romaines labouryng to excelle bothe in famousnesse of name and finenes of matter did bestowe so greate expenses so greate substaunce vpon Theatres Amphitheatres couertes Daunsing courtes plottes in the ground garnishinges plaiers apparell raunges and Galaries and finallie the verie games theim selues whose exhibiting was cōmitted to the Aediles charge that a man would wonder that those men whose auncestours were so thriftie so peerelesse for witte did so dearelie buie pleasure Whence proceded the Lupercales in the honour of Pan the Saturnales in the honor of Saturn the game of fighting with fistes running with horses the Fenseplaiers and a thousande moe deuises not for pleasure onely but also outragious crueltie as wherein men were constreigned one to runne vpon an other and one to stea an other with deadlie woundes yea forther to encounter with wild beastes and so to looke for presente death A thyng so cruell so abhominable and so beastlike that the eare abhorreth the hearyng and the iye detesteth the sighte thereof But for my purpose at this presente these games whether thei be on stage or on the ground thei ought to bee emong vs Christians cleane chasie ciuill and specially to be set forth by soche as meane bothe to delight and profite For the moste parte of men that be either of aucthoritie or learnyng doe holde soche persones as infamous whiche doe either plaie on stages or exhibite other games for lucre sake And yet twoo emong the Romaines ●lesopus and Roscius menne wounderfull cunning on the stage doe euidentlie declare what wealth and substaunce those kind of plaiers vsed to gaine This Roscius although Tullie iudged that he ought not to haue died bicause of his excellencie in his arte yet it is well knowen that he practised this vnhonest trade of gaine And yet this was a great deale more tollerable in him beyng a manne of great eloquence then that now a daies a great nūber of bungling boorders shold be mainteined therwith which be so farre vnlike to the olde Roscius that thei be not worthie to be followed of any Soche pastimes therefore muste bee set foorthe in a common weale as doe minister vnto vs good ensamples wherin delight and profite be matched togither moche lesse then oughte wee to giue eare to mockyng plaies or vnhonest games so mispendyng our tyme and learnyng those thinges that corrupte good maners causyng the audience to departe worse from thē then thei came to theim Albeit it is a commendable and lawfull thing to bee at plaies but at soche tymes as when we be ●noccupied with graue and seuere affaires not onely for our pleasure and minde sake but that hauyng little to doe we maie learne that whiche shall bee our furtheraunce in vertue So when you heare how Pāphilus is ra●ished with Gliceries loue and the old Cremes vexed bicause his doughter was disdained you must incontinēt thinke with your self what a shamefull reproche it is to be tied with Venus bādes and to trouble your parentes Whē you heare the vaūtyng Pyrgopolynices whiche with one stroke of his sworde slue so many menne you must straight conceiue how vndecent a thing it is to bee puffed vp with a vain pride in bragging of those thinges whiche will sonet proue a manne a lier then that he maie seme able to performe any parte thereof The raging Hercules whiche violently murthered bothe his wife and children maie serue for a lesson how hainous an offence it is to displease God and to moue hym to indignacion When you see Phedra whiche beyng moued with the furious stinge of Stepmothers loue first caused Hippolitus to be pluckt in peces with his own horses and afterward sore be wailed the same and slue her self ouer his bodie call to remembraunce that a manne priuie to his owne mischeuous doinges is vnquiet and oftimes seketh reuengement vpon himself Whē Clitemnestra for the loue of Aegistus killed her housebande Agamemnone after his returne from the siege of Troie as the tragicall Poetes doe write you maie vse it for an argumente that the loue of an aduoutresse is so vnpacient and madde that she will not spare neither her owne housebande nor frendes to ease her stomacke Followyng this order there shall

calling ioigne their priuate doynges to the cōmon prefermēte y ● therby Lawes maie bee applied to the estate of a common weale whiche wee dooe addresse and allowe a greate parte whereof dependeth vpon the Magistrates wisedome as hath heretofore been opened For it can not be that that compaignie shall bee brought to embrace vertue to agre together whose gouernours swarue on the right or lefte side not respectyng the common profite nor yet true godlines but onely seke the baite of vainglorie and allurement of priuate gain giuing no small occasion vnto the people whiche of theimselues bee easely corrupted by the naughtie ensample of others bothe to fall from honeste liuyng and also beyng not therefore punished to bee to moche emholdened and to fall to wilfulnesse Therfore there muste nedes be a prince and magistrate as without whose wisdome and diligent ouersight a Citie can nether be ne yet be preserued but is ruled and strengthned by him as the hole bodie is by the heade in whose gouernemēt the hole moderation of the common weale consisteth which must not onlie prescribe vnto the people howe they owght to obeye but also how he himselfe ought to rule For who so ruleth well must nedes ones haue obeyd him self and who so hath ben obediētly kept vnder semeth worthy to beare rule Therefore he that is vnder muste hope that he must once be aboue he that is aboue thinke with himselfe that he may perhaps once come vnder And this is it that Adrian themperour was wount to saie that he would so rule the cōmon weale as a thing not his own but one to the hole comminaltie naie rather to God himself Wherby the people do not onely obey their magistrate but also by order doe loue reuerence and honour him Which thing Charondas the Cat●niane lawmaker published to his citizins among their other lawes Plato cōpareth theim to a kinde of wicked Giantes called Titanes which withstand the aunciente orders of their elders Yea the Romayne officers called Decemuiri full wel conteined both these braunches in one lawe by these wordes See that the Magistrates be iuste that thei that beare not office do modestly with all allegeance obey them And for so much as the vertue of the law is to commaunde to forbidde to permit to punishe the same thinges must needes accordingly agree vnto the magistrate Wherupon Chrisippus as Martian reporteth termeth it the Quene leader and gouernour of all thinges whiche prescribeth a rule for the iuste vniuste saying The law is the gouernour of all thinges concerning God and Man For it must be the ouerloker of thinges both good and euill the prince the guide and the rule of the iuste and vniuste For so shall that be well done which is for the common profite when the magistrate diligently and watchefully declareth himself to be a liuing and speaking lawe as without whiche we se the common weale to be sinewlesse and altogither dombe Yea Moses also which knewe god face to face in al his signes miracles appointed wife men and such as feared God in whome there was trueth princes and magistrates ouer the people and commaunded them to here him and to iudge that which was right without ante respecte of personnes were he of that countrey or were he forrenner great or small bicause that iudgement belongeth to God and not to man He also commaunded the kynge alreadie created that when he should sit in the seate of his kingdome he shoulde drawe out the Deuteronomie of the lawe and haue it with him and reade it al the daies of his life that he might learne to feare the Lorde his God and to kepe the wordes which are writen in the lawe The Lord said also to Iosue which after the death of Moses was commaunded to leade the people ouer Iordane let not the booke of this lawe departe out of thy mouthe but thou shalt thinke vpon it daie and night to the entent thou maiest kepe and performe al that is writen therin then shalt thou directe thy waie and vnderstand it Do you not se howe Kinges Princes and gouernours be commaunded to haue the lawes of God before their iyes to rule gouerne the people after thē and accordyng as their vocation requireth to directe their wayes Wherunto if you will ioyne those thinges whiche are commaunded Christianes so doe which in our religion must neades be done onles we will be secluded and banished from that heuenly kingdom whiche we all with a godlie and earnest desire looke for nothing then shalbe waunting which maie apperteyne to the true ornament and setting furth of the common weale For politicque lawes and ordenaunces must so be tempered that they be not contrarie or disagreable to the lawes ordinaunces of God for that citie maie ill seme sufficiently fenced which is onlie ledde by constitutions of man and casteth her hole eye onelie vpon her owne profite without respect of her neighbour not regarding those thinges which by gods mouth are ordeined as neadfull both for them that rule and for them that obey Certainlie it maye well be a whited toumbe set furth with colours to delite the beholders but it shalbe no commō weale truely institute as in which those preceptes of liuinge be chiefelie lackyng which the societie of our life chiefelye requireth For so muste we entre with a mutuall consent into this politicque order of life and kepe vs in the same that we maye not swarue from the cōmunion of the holie church whose heade is Christ and we his membres Wherfore we ought not to stickein the all●remētes or vaine tri●●es of this wicked world but refo●●me our life i●●ewnes of minde as sainct Paule writeth that we may proud what is the good well likyng and perfit will of god our father to whose onelie pleasure we be bounde to lyue through Iesus christ our onelie redeamer and Sauiour whiche cannot 〈…〉 es we kepe his commaundementes And therfore in euery part of our life must we set them before our eies that we maie learne to obeye his will and to exercise charitie one to an other which doth nothing wrongfully nothinge that is contrarye to a politicque order whereby we shall truely and face to face afterward see that whiche we now in this mortall life ●beyng honestly and godlily associated see obscurelye and as it were in a glasse Therfore so must ciuile ordinaunces be proponed that they be not seuered from the lawes of God And like as no house no citie no countrey no kind of men can longe continue without the defende of lawes politicque so can thei not stāde without the knowledge tutele and protection of goddes lawe for to discerne a man from a brute beaste to cause him to leade his life agreable to reason and nature it maie certainly be brought to passe by ordinaunce of ciuill lawes for so muche as men desirous of wisedome and vnderstanding be reported by the