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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	write_v	year_n	588	4	4.4611	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

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

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

to bee reuerenzed when thei professe the doctrine of the Gospell truely and so teache it liuyng also in soche sort that their life can not bee reprehended For so shall it come to passe that the whole congregacion well instructed all shall be taught in GOD and loue vertue With so greate faithe doeth he teache that doeth the same and by innocencie of life lighteneth his owne doctrine For it is a meruaile to see how the vertuous conuersacion and vprightnes of life in the preacher doeth moue the hearers and prouoke them to imbrace godlines Here a man maie note that whiche befell to Innocentius the fowerth bishop of Rome whiche by Embassadours moued the greate Prince of Tartarie named Batus to ceasse frō the cruell persecucion of christians to acknowlege God the creatour of al thinges and to receiue the christian religion Then the Tartarian as thei saie when he had dimissed the Bisshops Embassadours sent his owne to Rome and other citees of Italie to searche the forme of their belief the maners and conuersacion of the christians Whiche at their returne brought hym woorde that thei were an idle people wicked in life and worshipped thei knewe not what Images so moche disagreyng from the doctrine thei did professe that thei appeared rather to bee a flockyng together of beastes then an assemblie of men At whiche reporte the Tartarian streight waie receiued the Saracenes whiche easely perswaded him to neglecte Christ and to receiue into his dominions the abhominable religion of Mahomete as a mistresse of manners a prouoker to warre and full of profite and pleasure Truely as the office of a preacher in the churche is great and commendable so doeth he hainously offend whiche executeth it not purely and ●inceresie but setteth light t● neglecte the sh●●e whiche he hath vndertaken to feede and leaueth them to the Woulfe or rather the deuill whiche goeth aboute alwaie sekyng subtillie whō he maie deuoure Soche be the● whiche knowyng the truthe hide it whiche beyng blinded in their owne conceiptes doe preferre vaine fables and Philosophie and the inuencions of menne before the liuely woorde of God Whiche flatter the eares of the superiour powers and dooe not rebuke their vices whiche dooe not lifte vp their voice against fleshe and bloud whiche seeke by all meanes to please men peruertyng the kyngdome of God for their owne bellies sake Whiche if thei fortune to preace Goddes woorde truelie yet in liuyng thei be so vicious so wicked and giue so pernicious an ensample that thei doe not onely nothing edifie but so behaue them selues that good men be therwith greatly offended And soche as lightly fall into this peruersite be either thei whiche haue not atteined vnto the true knowlege of Gods worde or the● that stick in Philosophie entangled with dreames of men neither glorifiyng ne yet fearyng GOD whom thei knowe by his creatures To these maye be added suche as euen from their cradles in a maner be not onely admitted to holye administracion but euē as it were thrust them selues in amongest preachers whiche be so farre from shewing any triall of their maners that they knowe not what the name thereof dothe import For they neuer had anie charge on their hande neither priuately nor in the common weale neither hadde they house nor children whom they might wel gouerne and shewe any good hope what ministers they were like to bee wherefore the churche might alowe them These yonge professed churchmen haue many occasions to swarne decline from their function whiche they shoulde with all holines perfourme as in whom there is slippernesse of age inconstancie of life disdain of vertue contempt of good maners lacke of experience in thinges pride lacke of yeres lacke of wisedome whiche wee call daughter of time and finally a minde prone to dronkennesse and all kinde of vice so that of many there is scarce one which can so purge him selfe that he dooe not onely offende the churche but with most filthy meanes stain the same And therfore the Apostle would not in any wise that an yonglynge ▪ and one lately admitted into the christian religion should be a minister in the churche lest he beyng puffed vppe with pride fall into condemnacion of the deuill but such a one as is sober and modest and will kepe hospitalitie no drunkarde apt to teache and one that hathe a good reporte of his behauioure euen of Straungers For howe can he ●diste the churche of Christ● ▪ whiche is naughty of him selfe whiche leadeth a slaunderous life is suspecte of yll ●●●●anour and noted for a vicious liuer euen in the face of the worlde which either hath not the pure doctrine or doth pollute it with naughtinesse of maners and maketh it serue for no purpose onely feadyng his ●●●ly whiche neglectinge his flocke he either preferreth before the T●●eth or maketh his God not markynge howe daungerous a thing it is in this vocation to offende and to stumble at that stone whiche is la●ed for the fall of manye but chieflye for preachers and pastoures of the churche for they ●e but Hirelynges and as sone as thei heare but of a little broyle of persecution ▪ they straight tourne their backes and the flockes which haue most neade of comfort and the ministerie of the worde of God to be ther with armed against the inuasion of their enemie thei driue from their pasture th●ustinge them into the wolues ●awes thei in the meane while fedyng the sel●●● and that deinte●● rejecting the crosse and beyng 〈◊〉 ●● feding y ● flo●● cōmitted to their charge but not without punishment For th● soules whiche they neglect shall pearishe but the Lorde of reuengement shall require this bloude and death● at their handes For t●ey haue charge of soules whose losse i● so much the greater the better that life is then deathe whom Ezechiell the Prophete alone myght put in minde of their duetie criyng thus Woe be vnto the Pastours of Israell whiche ●eade them selues be not the flockes fedde by their herdes Ye eate vp their milke ye were cladde with their woule ye slewe that was fatte but ye did not feade my flocke that was feable ye did not strengthen that was weake ye did not heale that was sicke ye did not binde that was broken ye brought not againe that was caste of ye returned not home that went astraie ye sought not that was lost Also Thou shalt heare a worde of my mouthe and thou shal● tell it from me If when I saie to the wicked man thou shal● dye the death and thou doest not tell it him neither speakest vnto him that he maye tourne from his wicked way and liue the wicked man shall dye in his iniquitie but I wil require his bloud at thy hande But if thou tell the wicked man and he do not turne from his iniquitie and from his wicked way he shall dye in his wickednesse and thou haste deliuered thy Soule You vnderstande howe well they deserue of

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