Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	write_v	young_a	69	3	5.9113	4	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

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

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

sufficient testimonie which Germany hath abiden bi the rebellious insurrection of the commons wherein were slaine an hundred thousande of the base people and soche as were accused to haue beene complices of the tumult moued by them Aristotle gathereth many groundes of sedicion but inespeciall ambicion and coueteousnes For if he that coueteth a publike office once suffer a repulse as he is disquieted in minde so he dothe his whole endeauour to reuenge that iniurie and once to confirme the opinion which he hath conceiued for the atchieuynge vnto to the chiefe estate of gouernement This is certaine who so once be desirous of empire glory and honour dooe quite forget iustice as Tullie writeth alledging this saiynge of Ennius There is no truste in kinglie state VVhose porte neglectes an equall mate For what thinge so euer is of such nature that manye can not therein excell it breedeth lightly so moche contention that it wil be very harde to kepe an vncorrupted societie Whiche thinge Caius Cesars rashenesse dothe euidentely declare whiche ouerthrewe all the estate of the lawes bothe of God and man for the atteining vnto the Soueraintie whiche he by a fonde opinion in him selfe had conceiued And therefore it is written that he had alwaies these twoo verses of Euripides in his mouth taken out of a Tragedie named Phenisse If vve from right in ought maie svvarue for empires sake it is In other thinges regarde thou right and dreade to vvorke amisse This stoute couraged Prince thought that dominion ought to be gotten by force of armes of which opinion there be manie noble menne in these our dayes but he did not remember that nothing that is violēt is perpetuall or of anye longe continuance And that as kingdomes be gotten by armes so they be loste by armes by the iust iudgement of God whiche woulde haue all thinges to bee doen iustlie and that nothing should be forceably attempted Furthermore greedy desire of gayne prouoketh sedicions throughe two kindes of men the one Scapethriftes whiche when thei haue mispent and lewdely wasted their goodes ●●ese the poore to enriche them selues againe The other of those that bee oppressed and care not what they dooe so that they be set at libertie and deliuered from the heauy yoke of bondage As the vnmeasurable greadinesse of Vsurers did not onely shake the citie of Rome but also all Italie and caused an vprore vntill that first Menenius Agrippa then Marcus Sempronius Tribunes of the people and last of al Iulius Cesar the dictator brideled them with lawes Likewise when Tiberius Gracchus returned from Numantia where he had born the office of Questor euerie where as he went through Italie had pitifull complaintes and heauy lamentacions of the pore for the same cause The women all dismaied and welnigh deade for honger mette him in the way beseching him to reliue their miserie bringing for●he their pore children whiche they saied that thei would rather had neuer bene borne then so to be consumed awaie and to pearishe with soche a deathe of all other most miserable The men also shewed their woundes which thei had receiued for the common weales sake saiynge that where as thei had well hoped that after they hadde taken soche paines and spente so moche of their bloude in vanquishinge of their enemies that at the length they should haue liued peaceablie and quietly at home Where as now contrariwise thei were enforced to fight with extreme honger an enemie as most cruell so moste vntollerable And that the breakinge vp of the warres whiche was comfortable to others as an ende of their trauailes was to them the beginning of their calamitie and that thei had rather haue died in the fielde or vppon those vsurers then to haue hearde those rufull complaintes of their wiues and children so perishinge and steruinge for verie famine Where with Gracchus beinge moued and hauinge compassion of the people caused a lawe to be ordeined to this effect That no man should haue aboue fiftie Acres of lande and if anie man had a sonne ●n●ranchised that then he might emparte vnto him the one half thereof As for the diuision of the residue that three men shoulde haue commission to distribute it amongest the people Laste of all there was a Prouiso made that no man shoulde sell anic soche porcion as by the Commissioners was assigned vnto them And for so muche as the sharpe speare wherewith these money mongers and wealthie muckerers pearced the poore mens hartes was by this lawe wrested furth of their handes they also beganne to make an out crie and an hurly burlye and to stirre vp a great tumulte alledging that they had great wronge not onelye to bee so depryued of theyr Landes but also to lease their manours houses and trees builded and planted to their great charge and expences Some lamented the buriyng places and their elders monumentes whereof they by this law should be dryuen to lacke the benefite Other which had geuē their landes to their children or turned their wiues douries or other pawnes into hereditamentes and lordships sorowyd for that thus their wiues were depriued of their dowries their children of their fathers liberalitie and they themselues of theyr pawnes and gages Some laboured verie earnestlie to holde still suche enheritaunce as of auncient liuelyho●e fell vnto theim by discent of bloud Wherevpon there ensewed much dissension for that hereby the citie was as it were deuided into two factions So that in conclusion it bothe cost Gracchus his life and the lawe was abrogate by the practises which the ritche deuised Moreouer contempte feare of punishment power excessiue wealth and prosperitie and euery suche lyke thing as passeth an honest mediocritie giueth occasion to seditione for that mans nature is such that nether it can moderate it self ne yet wel beare with anothers weldoyng Tirauntes also haue moued manye to rebellion whiche were alwaye so much hated with all men that in some cities rewardes were appointed for those that slew tirantes whose children the Greckes thought not good to be lefte aliue Whereof we haue a notable ensample of two daughters of Aris●otimus whiche was sometime a tyraunt of Elis when their father was slayne and they led to death at the mediation of Megislona wife vnto Tunoleon they were brought backe into their chamber and permitted to chewse their death as them best liked Then the elder sister vntied her girdle and made a loope wherewith she might strangle her selfe but the younger requested her sister that she might haue the first proffe of this ende which graunted she couered her sisters bodie beyng dead as womanl●e as she could and after turning her selfe vnto Megistona Timoleons wife she besought her that after her death she woulde not suffer her to lie naked dishonestlie This sayd she ended her life euen as her sister had done before These maydens saw that they mighte not continew after their father suche a tiraunte