Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	heaven_n	lord_n	name_n	17,669	5	5.4642	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03082	The gouernement of all estates, wherein is contayned the perfect way to an honest life gathered out of many learned authors, a boke right profitable for all estates, but especiallie for the trayning [and] bringing vp of the yonger sort: written in Latin by that excellent learned man Andreus Hesse, translated into Englishe.	Schottennius, Hermannus.; Baarland, Adriaan van, 1486-1538. aut; Bourman, Nicholas.; Hermann IV, Landgrave of Hesse and Archbishop of Cologne, d. 1508, attributed name. aut	1566 (1566)	STC 13207; ESTC S116007	59,116	260

labour all our thought So at the last shall it come to passe that we may be accustomed with vertue no lesse than if it were graffed in vs hating vice as a Dogge or a pestilent Serpent Virgil. Herevpō Virgil spake saying it is a great thing to be from our infancie accustomed with vertue Nothing is of more effect than dayly vse Thirdly peraduenture a man would say who can indeuour to meditate honest causes continually but somtyme he must play Dormiter Homerus considering that no man is wyse at euery season Therefore this thirde precept is to be embraced with hand and foote with tooth and nayle that is to say to banquet or communicate with honest men not seperating by seduction our selues from their companie as Cicero wryteth that he neuer departed from Mutius Scoeuola an olde man For it is a maruellous thing to be spoken howe much the domesticall or quotidian familiaritie of men auayle in manets that almost it chaungeth and inuerteth nay altogether varieth the nature of man Therefore the Psalmist Dauid wryteth Dauid Cū bono bonus eris cum malo peruerteris With the good thou shalt wax good and with the wicked thou shalt learne wickednesse Therefore we shall be honest and so continue as long as we be cōuersant with good persons and liue in such a Godly order FINIS ¶ Howe a man may attaine to the chiefe pointes of Christianitie or deduction of a Christian life ¶ Of what maner the institution of the first age ought to be THe part of a Father is to bring his child into the schole the time of infancie beeing past growen to the full perfection of seauen yeares to procede and go forwarde in learning if he couet to haue him good being flesh of his owne bodie and not a wanton as the common parents do nowe a dayes nossell their children vp Therefore in tyme teach him modestie pamper him not vppe with trifling toyes but keepe hym vnder with the rod of correction that he may frame his lyfe according to the prescribed rule of the syncere veritie or worde of God Let him be punished if he offend let him be praysed if he behaue him selfe well and honestly with threatning strypes let him be feared from vyces by exhortations let him be progged to vertue yea and let the patrone haue a greater regarde to the maners of education of his childe than the respect of his own bodily health Let him cōmit him to teachers graue sage wittie learned quiet and vertuous where he might tast of the pleasant fruit of learning sweete lyquours of the Latine speach Let him bestowe his tyme on those studeis which instruct the minde with precepts and documēts Among the which is Philosophie This Nursse alone maketh a better nature of a good a chast nature of a wicked and easier to be intreated Let a Christian accustome him selfe and learne that God must first be honoured as the wel spring from whome all good things haue their issue let him learne to obey reason and follow hir in all the conuersation of hys lyfe as his chiefe capitaine and gouernour in worde and dede Let him couet or doe nothing but that which is honest and right Let him also brydle his cogitations the secretes whereof god the iudge of all heartes wyll peruse ¶ God to be gratified of good men and to punish the wicked DOest thou thinke that righteousnes is acceptable in the sight of God and doest thou worship him as the Lord and maker of heauē and earth doest thou prayse his name day and night that thereby thou mightest demerite the sight of him by good iust workes Doubt nothing but as he is able so he can and will gratifie thee For what is so agreable vnto him as beneficence and againe what is more alienate or straunge thā vnthankfulnesse Therefore least any should accuse him as vnthankefull which liue godly he bestoweth his grace on them as he letteth his anger droppe vpon wicked persons adulterers whooremongers robbers manslaughterers And when he seeth that there is no ende of sinning he aryseth at the last to take punishment of the rebellious people and blotteth out the wicked or hurtfull ¶ Certaine anger righteous profitable and necessarie IF the seruants children or disciples learners I meane whome we haue vnder gouernment offend we are angrie reforme them we cry vpon them to amende we brydle them wyth correction to make them good This anger is no sinne for that which is wicked doth much displease a good man and whom leudnesse doeth grieue he is much moued if he see any offende Therefore the father ryseth vp to auenge The mayster commaundeth rods to be in a redinesse not that he mindeth to hurte but that he might practise discipline correct euiil maners and suppresse to much lycentiousnes God vseth this iust displeasure to subdue men and sinners rewarding their wicked estate ¶ The refraining of anger on sinnes to be vicious THey are greatly to bee reprehended which delay their displeasure frō the wickednes of their vnderlings and oftener than nedes pardon their faults By such like whether they be fathers whether they be rulers or masters the lyfe of the offender is lost by whose lenitie out of season or tyme vnbrydled youthfull age is nourished and they thēselues which haue so small a regarde minister a great biued heape of griefe Here therfore we must not refrain from anger but also if it be throwen downe we haue occasion to stirre it vp againe ¶ That we must giue an accompt of our tyme spent LEt euery man make an accompt of those things which he hath receyued which he hath expēced bicause many an ydle worde hath escaped hym Whatsoeuer we heare of others we ought to let it flye as it were by the gates of our eares For there be certaine precepts or rules of the tongue to be marked so that the words which we vtter first come into the entrie of the mind before the mouth devulgate the same Our stomacke must after suche a rate be pacified that no opprobrious or wicked thing shoote out therof And if any thing be inwardly sprong vp by and by it is our part by earnest study and serious toile to plucke vppe the same by the rootes ¶ Certain necessaries to be prepared in the trauailing towarde the life to come AS they which trauail into a farre coūtrey a little before they goe thither prepare or scracth together cōuenient thinges for their iourney least they should perishe through hunger by the way so ought we to prouide in the peregrinatiō of this lyfe we must lay vppe the treasure of good workes of righteousnesse of humilitie of continencie and of all other vertues the at what tyme day or houre God shall call vs to trauayle to the heauenly Paradice our Countrey we might be found ready ¶ In this life we must wash away the filthinesse of our sinnes MY Christian brother washe away thy sinne by

in his booke de Orat. hath this saying Pietas nihil aliud est quàm humanitas erga parētes Piety is nothing else thā gentlenesse to our parents Franciscꝰ Phile. de educat liberorū Franciscus Philel de educat liberorū wryteth in his thirde Chapter of the same boke concerning the dutie of chyldren to their parents that albeit they bee not able during their life to render sufficient grateful thāks yet they ought to do to the vttermost of their power what they may vsing them most gently most curteously attending on them diligently fauoring their benigne perswasiōs obeying their easy commaundements to proue allow their willes pleasures deliberations eyther to goe or to tarry eyther to spouse at their determinatiōs as though they were diuine and celestiall wordes and cōmaundements not to rebell or mutter when as they shal be stirred with the instigation of coller paciently to abide their mines threatnings But when as they shall bid or commaund that which is vnhonest or vnlawful to refuse but gentlely reuerently without cursing or euill speaking ¶ What chaunce hath befallen them which haue not giuen eare to their parents teachings THey which haue beene wicked and froward to their parents haue neuer prospered as olde wryters do recorde Orestes a Gretian bycause he slewe his mother Clytemnestra was trāsformed into one of the furyes of hell And Naero a Romain Prince bicause he was a parricide ouer his mother was euer after coūted for the most tyraunt on earth In the auncient time within the Citie of Rome the parents slayers were yerked and punished with a most vile death for they were included within a sack of leather with the cōpanie of dogs serpents and cockes and so dimitted headlong into the deapth of the Sea ¶ Of the duetie towardes our Scholemasters COnsequently after our parents we owe reuerence to scholemasters and instructors for they are other parents for which consideratiō the Gētiles would haue scholmasters in the place rowme of parents Iuuenal As Iuuenall writeth in his Satires For Scholemasters are parents of minds for they giue the lyfe of the mind that is to say knowledge and vertue where as parents giue but onely the life of the body In respect whereof scholemasters are to be regarded nexte after parents and are worthy of no lesse reuerence Phille li. 4 Cap. 7. For as Phill. wryteth in his fourth booke seauenth Chapter it is dayly seene how they flourish in learning which haue obeyed their Scholemasters documentes Amongst whom Traianus the Emperour triumphed Caesar cōmended and praysed of al men in his time for his excellent singuler vertue And this mā reuerenced adored his master Plutarch most willingly and worthily M. Antonius a Romaine the holyest most syncere Prince did erect golden Images in his house in the honour of his Scholemasters Cicero also the Prince of eloquence for that he was esteemed the fynest Latinist in earth he celebrated his masters seuerally and by name in his egregious workes And as many as haue at any tyme exceeded in learning and honestie haue worshipped feruently loued worthyly magnified and extolled their instructor by whom they receyued those former vertues ¶ Of those who haue dishonoured and defamed their instructors and Masters SVch as haue contemned vituperated their teachers haue in the end proued most dulheaded dolts and most vile and filthy in cōditions As amongst which Naero that cruel tyrant was chiefe whom all wryters condemne and accuse giltie of ouer much wickednesse for he slewe hys Scholmaster Seneca most cruelly and most villanously For in remunerating his stripes that he had suffered of his mayster in his youth instigated incontinently with the furious rage of coller for the currish mallice he bare vnto vertue vertuous men sent vnto hym by a Centurion to electe choose his death with diobolicall furie when as he perceyued desired to be sette in a vessell of hote water and to haue hys vaynes opened and so to dye which malecious crime and cōtempt of his master declared the blunt fyled witte of Nuro Futhermore Beroal in orat prouerb Beroaldus in orat prouerb sayth that who so seeketh fame by the malidictiō backbyting of his Master shall become slaunderous him selfe shall be expulsed the company of honest men as a reprobate he shalll be feared as a Viper and he shal be a common hate as though he had slaundered his parents for the Master is the parent and the shape of the mind whom vnlesse we honor in euery place and among all men we haue condignely deserued to be called flagitious and malepert ¶ Offices towardes our Masters WHerefore we ought to shew foure kinde of duties towards our Masters First to loue them as entirely as our parents Secondly in all honestie to obey their commaundementes Thirdly to be gratefull and thankefull vnto them during this life Fourthly that we labour with vigilāt studie to become as expert in knoweledge as themselues or rather more This is a lawfull and and a decent cōtention for scholers to cōtend either to be equal with his master in knowledge and science eyther else to exceede him And so many haue growen more perite and skilfull than their Masters As Beroaldus gloryed that he had had many Masters in the ende reade lector to them all ¶ Towards our Kinsfolkes and Affinitie WHat our dewtie is towardes our Kinsfolkes Affinitie which are ioyned vnto vs in bloude eyther by father or mother syde our owne reasō shal perswade vs sufficiently that we be vnto thē as vnto our selues to loue them as our selues for they are nothing else but euen as other we They are parts mēbers of our bloude of our stock and of our progenie wherfore we take them for none other than the proper mēbers of our owne body that whatsoeuer we would not haue done vnto vs that same we should depell from them no lesse to profite them than our selues otherwyse we shoulde be worthely called ingrate Euen as he is iustly termed a foole which fauoureth one parte of his body more than an other so he shall merrite the name of a thāklesse person which wil not be ready to helpe his cosin of his owne bloude both with ayde and also with counsell for the lawe of nature biddeth vs so to doe And in the Gospell of our Sauiour Iesus Christ we are cōmaūded to loue our neighbors as our selfe And they are but right neighbours who be of our affinitie and kinred ¶ Towards Frends FIfthly we ought to reuerence our Frendes which reuerēce we are taught sufficiently of the most famous Clearks and especially of Cicero in his booke de amici For there are sixe duties to be done to our Frendes First demaund of our frends nothing which is indecore or dishonest neither to do ought for thy frēdes pleasure but that which shall be decent lawfull The second is to reioyce no lesse at thy frendes prosperitie than

or desire no man neede be afrayde by land or by Sea to be robbed or spoyled of hys substance If euery man endeuour to cohibit lust both yong and olde men and women shall for euer possesse holynesse ¶ Sepulture not to be greatly regarded WHo would not greatly disalow those that prodigaly wast their Patrimonies about superfluous things building for themselues Sepulchres of Marble stone It semeth vnto me truely that they burie their goodes in the earth Neyther do such workes bring any memoriall signe or eternity of their name which peraduēture is sought For eyther one Earthquake may scatter it abrode eyther fyre by chaunce consume it or hostile vyolence ouerwhelme the same But if none of these chaunce verily continuance of tyme shall bring it to naught Deseruedly therefore a man may reprehēd those that haue so fond a care or regarde Call not him a wretch that departeth in a straunge lande in the wildernes in an obscure place or corner yea what if I sayde not in his bedde but that died in his sinnes Is he a laughing stocke that dyed farre from his kinne neither at his departure was any friende present Not so though he lacked the honour of buriall For by the same he suffered no damage The sepulchres of many Prophets Apostles be not knowē of in the world Be sorrowfull lament and weepe if thy friend die not yet wyped from his iniquitie For the death of sinners is the worst Reioyce if he left the worlde being pure and cleane from all his offences For precious in the sight of the lord is the death of his saints For they passe into a better life where they shall receyue the rewards of their labours ¶ Modestie that faire vertue to be acceptable vnto God WIlte thou imitate the modestie of the Auncient fathers Looke thou be not presumptuous nor high minded but with modestie giue place vnto other and couet to be counted an inferiour neyther vse thy selfe as an aduersarie vnto those whiche proffer thee iniurie Thou being afflicted by reproch seeme not cruel although he be more spightfull that haue slaundered thee Let gentlenesse and lenitie appease thy wrath By these vertues thou attaynest being deliuered frō all bitternesse pleasant quiet rest ¶ Such as our talke is such our sports and bankets ought to be IN al things which thou sayest or doest it behoueth thee to haue thy minde free from all thoughts neyther muste thou be moued by any lust or feare least a sparcke of gredinesse flouthfulnesse or ignominie appeare in your cōmunication Likewise so vse thy pastime and pleasure that all petulancie and filthie talke be farre off We must obey the precepts by the which we are commaunded that we should neyther reioyce at fonde or rybauld communication All the actes of Venerie are condemned without wedlocke ¶ An exhortation to mercifulnesse mixed with chyding MAny of vs haue money at home superfluous and ydle lying by vs. No Euangelicall reading not Hieremie not Augustine no lucubrations of so many holy Fathers wryting of the contempt of such things can bring vs to this point to destribute some small part of the same to our neighbour labouring with hunger waxing stiffe wyth colde O hard O stonie hearts wyth what eyes shall we beholde the presence of the almightie Iudge whose commaundement we haue neglected God doeth not commaund that we should caste away our ryches but vse the same And when we haue satisfied our vse then to haue a respect vnto the poore The mercifull God hath not bestowed ryches vpō vs that they might be kept in our Chestes and Coffers nay rather there moulde but that by our abundance the needinesse of other might be eased and throughly refreshed This man wasteth much ryches vpon dyuers and daintie bankettes this man lassheth oute substaunce on gorgious apparell and thys man wasteth his treasure at the Table of gluttons when in the meane season one sicke brother standeth knocking at the gate can not be heard requiring none of all this superfluitie but wherewith to sustaine his feble nature wherby he might liue not through want of foode suffer detriment or perish Howe shall we that be not moued with the prayers and teares of our fraternal calamitie looke to be excused at the handes of God ¶ The glorie of men is not purchased onely of good workes WIlte thou attayne to good works Se thou doe not anie thing for the fauour of men but that the same eye might prayse thee which neuer sleepeth For if thou couet to be praysed of mē thou makest thy selfe vnworthie to be extolled of the Lord. Both hurteth both are pernicious in good worke if anie man haue a respect to humain glorie and thinketh loftily of him selfe What other I pray thee shalt thou be called then a miserable Miser This onely pernitious affection made the Publican worsse than the Pharisie What so euer therefore good workes thou doest alwayes haue the saying of Christ to his Disciples in thy minde When you haue done all that euer you can say we are vnprofitable seruants ¶ The couetous man is chidden WHether doest thou rage O couetous man in hounding vp or gathering of treasure What greedinesse leadeth thee forwarde that thou art neuer satisfied but art coūted none other than a dronken person For as the more Wyne they drinke the more they gulge in the more dryer they be so thou being subiect to the tyrannie of auarice neuer hast any stint at all Cressit amor nummi quantum ipsa pecunia cressit sayeth the Poet. The couetous desyre of mony increaseth as much as the money it selfe The more ryches we haue the gredier we be I aske thee but this one questiō What vtility gettest thou hereby if thou mightest obtaine the whole world being sure to suffer the detriment of the soule which couetousnesse blindeth and dayly filleth with all kind of mischiefe ¶ What God requireth in repentance GOD asketh nothing of vs sinners but that we be quiet from sinne He calleth for no accompt of that whiche is paste if he see anie spark of Repētance For this is he which dayly cryeth I will not the death of a sinner but that he turne from his wickednesse liue This is he which sayeth in the middest of thy talke will I saye Beholde I am present O mercifull God see we be not so greedie of our owne saluation as he would the we shuld be saued One thing he requireth to cōfesse our sinnes and being confessed to abstaine from the same ¶ What maners are to be obserued in the Church WE muste remember in the temple of the Lord to restraine from blasphemous words vnprofitable trifles gigling and daliance especially when the Minister practiseth his deuine office They which abstain not from these things offend more grieuous thā those which the lord scourged out of the Temple For they sinne grieuously whiche are occupied in the house of the Lorde none other way than in a place conuenient to sporte