Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	english_a	king_n	lord_n	1,488	5	3.5153	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14293	The golden-groue moralized in three bookes: a worke very necessary for all such, as would know how to gouerne themselues, their houses, or their countrey. Made by W. Vaughan, Master of Artes, and student in the ciuill law,	Vaughan, William, 1577-1641.	1600 (1600)	STC 24610; ESTC S111527	151,476	422

must ordinarily vse equality amōg their children so neere as they may and not shew more affection to one then to another least thereby they prouoke thē to anger and desperation Of the duty of childr●●●●wards their parentes Chapt. 12. THe first duty of children towards their parents is they obey them in all things for that is well pleasing vnto the Lord. Also they must remember that the earthly father is the true representer of God the vniuersall father and therefore next after God to be had in reuerence The second duty of children towardes their parentes is that they endeuour by all means possible to asswage their parents anger Thirdly children must helpe their parents in their old age and supply their wantes with all necessary complements Of Brotherly loue Whether a man should preferre his friend before his brother Chap. 13. NOthing is more acceptable vnto the Lord thē that brethren should loue one another The which vndoubtedly by his soueraigne maiesty is ingrauen at our birth for we see the first occasion of this amity to be bred euen from our natiuity Therefore it is the duty of a brother not to bee angry or discouer the faults of his brother Further it is the part of a brother to loue his brother aboue all other for he may daily get many of this friendly mould and more if these faile but it is no more likely to get a new brother then to get an eye which is drawn out or an hand which is chopt off Hence springeth that question whether a mā should preferre his friend before his brother To this I aunswere negatiuely that he should not and especially for these two reasons First we are bound to follow nature if she leades vs not astray for who so euer followeth nature followeth God by whome she is directed therefore we are bound to loue our brethren aboue our friends seeing that by nature wee are chained with our brethren and whatsoeuer we bestow on them we bestow on our selues Whereunto soundeth that saying of the Poet Take heed that thou make not thy friend equall with thy brother Secondly the loue of brethren is better then the loue of friends for it includeth in it more then the other as for example when friends be at variaunce we see nothing left betwixt them but if brethren chaunce to disagree the knot notwithstanding of brotherhood in despight of them remaines stedfast moreouer a man being forsaken of all his parasitical friends is neuerthelesse of his brother as it were by a natural instinct receiued and comforted To bee briefe I exhort all brethren to assist one another with mutuall loue not to beleeue any whispering make-bates whose onely drift is to shift for themselues and to oppose not onely friend against friend but also for their owne priuate good to put brother against brother This exhortatiō of mine if brethren will embrace let them assure themselues that they shall enioy the felicity of the celestiall Paradise which is already prepared for them Of disobedient Sonnes Chap. 14. THe very Turkes thēselues according to the second commaūdement contained in their Alcoran do require such dutifull obedience of children towards their parents that they expresly forbid any vpon pain of death to gainsay them either in word or deed Besides it is an article of their beliefe that God will neuer forgiue them who are accursed of their parents Yea they assure thēselues that no sorrow nor penitent contrition of mind is euer able to wash or do away the foule burthen of the parents curse Likewise the Popish Canonists do condemne thē as infamous which rebell against their parents What then shal we do that are reformed Christians shall we suffer the sonne to abuse the father to commence suit against him approbriously to endamage him no. God forbid We wil rather lead him to the magistrate who shall impose on him what punishment soeuer the father demaundeth Wee will stone him to death for his vnnaturall disobedience But suppose hee were left vnpunished would he not thinke you be cut off as an vnprofitable member by the iust iudgement of God would not his daies be shortned Yea yea he shall not only die in this world but also his body in the world to come shall alway be tormēted in hot scalding lead and his soule for euer shall endure the horrible paines of hell We read in our English Chronicles that the sonne of Henry the secōd king of this land by the instigation of the French King tooke armes against his owne naturall father betwixt whom diuers mighty battels being fought the victory alwaies inclined to the father so that the disobedient rebellious sonne was enforced to desire peace which the father mercifully graunted and forgaue him his offence Howbeit notwithstanding God the auēger of such abominable factes punished him for his disobedience by causing him to die 6. yeeres before his father A meet punishment no doubt for him seeing that he could not tarie till after his fathers death Further we heare that there was of late daies a certain man that dwelt in a village neere to Cambray who in a great fury threw his owne mother out of his house three times in one day and the third time told her in anger that he had rather see his house on fire then that she should abide there one day longer But mark the end It fortuned that on the very same day according to his speech his house was strangely fired quite consumed to ashes An euident signe assuredly of Gods displeasure The exāples wherof I would to God might serue for a warning to all children if not to mollify yet at least to terrifie thē frō dealing crookedly peruersly with their parēts whom God himself cōmaūded to honor left here in this world as semblable images of himselfe The third Plant. Of the duty of masters toward their seruaunts Chap. 15. THe duty of Masters toward their seruaunts I comprise in sixe points First I counsell masters not to keepe any seruaunts in their houses that are giuen to swearing gaming whoring drinking or to any such notorious crimes Secondly I exhort masters to haue a speciall care that their seruaunts be catechized and taught in the word of GOD. Thirdly they must not make them labour on the Sabaoth day Fourthly they must see that their seruaunts lie not abroad in the nights Fiftly masters must grauely correct their seruants according to the quality of their faults least being let alone they waxe bold and so fall into worse courses Lastly masters must looke that their seruaunts receyue their wages or hires at due times Of the Sabaoth day Whether a master ought to set his seruaunts at worke on the Sabaoth day Chap. 16. THe Sabaoth both in the old new testament is sanctified and hallowed and in it magistrates townesmen and all men o● what quality soeuer they be must surceas● from working chiefly for foure

only vnto his friēds but also vnto straungers wayfaring men For which cause he that keepeth a good house and entertaineth straungers is said to receiue Christ himself Which likewise another holy father confirmeth saying We must tēder hospitality without discretion lest that the person whom we exclude and shut out of doores be God himselfe This Abraham knew very well when hee accustomed to sit in his tent doore of purpose to call in trauellers and to relieue them Among whom he entertayned on a time three Angels This also was not vnknowen to Lot when as he vsed to harbour ghestes and compell Angels beyng vnder the shape of pilgrimes to come into his house Wee read that the harlot Rahab for her hospitality was saued with all her household from death at the winning of Iericho Wherefore O yee that be rich see that yee keepe good hospitalitie and relieue the impotent and distressed To conclude if we consider more narrowly and pierce more deepely with a sharpe eye into the benefits of hospitality though no other cause could perswade vs yet the monumēts of the new testament might exhort vs thereunto Wherein good hospitality consisteth Chap. 25. THey are greatly deceyued who thinke that hospitality doth consist in slibber-sauces in spiced meates or in diuersities For these are nought els saue fooleries and fond wasting of goods whereby the flesh is prouoked to lechery becommeth altogether inflamed massy and diseased Further experience teacheth that none are more subiect to sicknesses then they that gurmaundize and feed on sundry kindes of dishes The reason is because that those diuersities which they eat be repugnant and contrary the one to the other and breed putrifaction and corrupt humours within their bodies Whereas contrariwise they that liue on one sort of meat and hardly do looke faire lusty well complexioned and most commonly attaine vnto very old age Good hospitality therefore cons●steth not in gluttonous diuersities but rather in one kind of meat in clothing the naked and in giuing almes vnto the poore Why houskeeping now-adaies is decayed Chap. 26. THe causes why hospitality is nowadaies brought to so low a saile are fiue The first is ambition which moueth Gentlemen that are of large reuenewes to weare gorgeous attires to traile a costly port after them to caualiere it abroad and giuing vp house-keping at home to take a chamber in London where they consume their time in viewing of stage playes in carousing of healths perhaps in visiting of courtizans The second is hatred which pricketh Gentlemē to fall out with their neighbors and to enrich the lawiers by commencing of suites and cōtrouersies The third is couetousnesse which perswadeth landlords to hoord vp substāce for the Diuell to enhaunce incomes to rayse rents for feare least yeomen keep better hospitality then themselues and to conuert tillage into pastures In consideration of which abominable abuse it was most prudently enacted in the last Parliament that all landes which were conuerted into sheepe pastures or to the fatting or grazing of cattell the same hauing beene tillage lands should be before the first of May in the yeere of our Lord 1599. last past restored to tillage by the possessours thereof and so should continue for euer It was further enacted in the said Parliament that euery person offending against the premisses aforesaid should forfeit for euery acre not restored the summe of twenty shillings yeerely as long as the offence continued The fourth reason why hospitality is caried to so lowe an ebbe proceedeth of building for sooner shall wee see a Gentleman build a stately house then giue almes and cherish the needy The fift and last cause of the decay of hospitality is gluttony which enduceth men to prepare artificiall cookeries diuers sorts of meate wheras one large and wholesome messe of meat could peraduenture counteruaile yea and go beyond all their iunkets and dainty delicacies Of Almes and the forgetfulnesse therof in these dayes Chap. 27. THe poore being an inferiour family in Gods church are recommended by him to our charge namely that wee should relieue them in their distresse consider that whatsoeuer wee do vnto them we do vnto Christ himselfe who for our sakes left a glorious habitation and became poore Besides we must remēber to giue almes vnto the poore in respect of that holy mans saying The poore crieth and the Lord heareth him yea and deliuereth him out of all his troubles Alasse let vs ponder with our selues wherefore did the Lord giue vnto many of vs such great aboundaunce of wealth in this life aboue our brethren if it were not to vse them well and to furnish the needy The simplest idiot of vs al doth very wel know that wealth was not giuen vs to hoord vp no nor to consume the same in superfluous vanities Why then do we keep our clothes in our presses our money in our coffers Why do wee misspend our goods in gaudy rayments in caualiering shewes in feeding of houndes in banqueting in reuelling and in a thousand trumperies besides oh why do we not waigh in our minds that whatsoeuer wee spend more then wee need is none of ours but the poores to detaine from them is to pill and poll yea and perforce to spoyle them What shall we say when God will demaund an account of our stewardships Doubtles except wee do out of hand repent and giue almes wee shall bee cast as a pray vnto the Deuill and with him bee tormented in hell for euermore O fearfull doome The misbeleeuing Turkes are woont secretly to send their seruaunts abroad purposely to hearkē amongst their neighbours which of them hath most need of victuals money and apparell Yea more then that in their Musaph or Alcoran they haue these words If men knew how heauenly a thing it were to distribute almes they would not spare their owne flesh but would euen teare the same and slice it into carbonadoes to giue it vnto the poore The Papists that are ouerwhelmed in superstition and idolatry do hope although sacrilegiously to be saued by their almes-giuing Oh what a shamefull thing will this be against vs at the dreadfull day of iudgement Verily I feare me it will be easier for them then for vs to enter into the kingdome of heauen if speedily we amend not be boūtiful vnto the poore For whosoeuer stoppeth his eares at the crie of the poore shal also cry himselfe and not be heard Where now-adayes shall we find the woman of Sarepta to entertaine Elias where are Abraham and Lot to feast the holy Angels If Eliza were now liuing surely he should want his hostesse the Sunamite Nay which is more if Christ himselfe were here he should neither find Martha to welcome him no nor Mary to powre any sweet oyntments vpon his head The members of Christ make supplication and pray meekely but the rich giueth a rough aunswere Lazarus beggeth still without

worthy Logick is defined to be an Art that knitteth well together all discourses formed by speeches and all positions in them according as they depend one vpon another are grounded vpon good reason And euē as gold by seuen fires is tried and purified so in like maner the truth in despight of errours is by logicall disputations found out and restored to her former liberty For the end of Logick is to discerne in philosophy the truth from the false as if a man should say knowledge is the end of it The duties of it are foure namely to define to deuide to compose true arguments and to dissolue them that be false The partes of Logick are two to wit The first intentions and the second intentions Howbeit for all this the faigned Vtopians are reported neuer to haue been able to find out the second intentions by reason that none of them all could see man himselfe in common as they terme him though he bee as s●me know bigger then euer was any Gyant and pointed vnto vs euen with our finger But I leaue the Vtopians to their nullibies Of Rhetoricke and the abuse thereof Chap. 41. RHetorick is an Art that teacheth a man to speake finely smoothly and eloquently And whereas Logick formeth speech as it were a bare picture hauing nothing but simple draughts which serue to furnish it in respect of ech part and lineament thereof Rhetorick beyng the offspring of Logick shapeth it not onely as a picture well varnished but also enriched and polished with glorious fields and medowes and such like glozing shewes that it may become faire to the eye pleasant to the eare Being well applied there is nothing so sacred to perswade as it But nowadaies it is not much profitable especially to preachers For although Rhetorical speeches do delight their auditory yet notwithstāding they make not much for y ● soules health Simple material speeches are best among friēds Preachers therfore must labour to speak vtter that which the hearers vnderstand not go about the bush with their filing phrases They must not I say come with excellency of wordes to shew the testimony of God vnto the people Neyther must their preaching consist in the enticing speech of mans wisedome but in the plaine euidence of the spirit and of power Moses when God commaunded him to go downe to the Israelites would haue excused himselfe saying O my Lord I am not eloquent neyther at any time haue beene but I am slow of speech and slow of tongue Then the Lord said vnto him Who hath giuen the mouth to man or who hath made the dumme or the deafe or him that seeth or the blind haue not I the Lord Therefore go now and I will bee with thy mouth and will teach thee what thou shalt say Caluine that zealous Preacher had as many men know an impediment in his speach and in his sermons neuer vsed any painted or rhetoricall termes What shall I write of our common lawyers who with their glozing speeches do as it were lay an ambush for iustice and with their hired tongues think it not vnhonest to defend the guilty and to patronize vnlawfull pleas Why will not they imitate Anacharsis the Philosopher who when the scholers of Athens laughed him to scorne by reason hee could not pronounce Greeke distinctly and eloquently answered them that a speach was not to bee termed bad as long as it contayned good counsels and as long as honest deeds did follow after his words Constantine the Emperour deserueth great praise in that hee tooke away the forme of making deceitfull fine phrazed libels In like sort we read that the elegant solemnities of stipulations and such like trifling words were laid aside In briefe it was decreed among the Areopagites in Athēs that no Orator should vse any proheme or forespeech and digression nor perswade them eyther to mercy or to enuy Of Poetry and of the excellency thereof Chap. 42. When the children of Israel were enthralled in the land of bondage then GOD who is alway the helper of the friendlesse raised vp Moses his seruaunt made him ruler of his distressed people and deliuered them with a strong out-stretched arme frō their miserable captiuity Whereupon Moses framed a song of thankesgiuing vnto the Lord in verse which I take to be the most auncient of all So that it is certaine and as they say able to be felt with hands that Poetry came first by inspiration from GOD. Likewise Deborasung a Psalme of victory in meetre Dauid also the Prophets were Poets If wee prie into the liues of the heathen we shall find that Poetrie was the chiefest cause of their ciuility Whē before they remained scattered lawlesse and barbarous like vnto sauage beasts Amphion and Orpheus two Poets of the first ages assembled th●se rude nations and exhorted them to listen their eare vnto their wholesome counsels and to lead their liues well and orderly And as these two Poets and Linus before them reclaimed the wildest sort of men so by all likelihood mo Poets did the same in other places Further Poets were the first that obserued the secrete operations of nature and especially the celestial courses by reason of the perpetuall motion of the heauens searching after the first mouer and from thence proceeding by degrees to consider of the substaunces separate and abstract They were the first that offred oblations sacrifices and praiers They liued chast and by their exceeding continence came to receyue visions and prophesies So likewise Samuel the Prophets were named Seers Now sithence Poetry is so sanctified it will not bee amisse if I anatomize her parts and compare her with other faculties which done I doubt not but she wil deserue a more fauourable censure euen of the Momistes themselues The Prince of Philosophers writeth that Rhetorick had her first beginning from Poetry The chiefe of the late Philosophers doubted not to proue that Poetry was part of Logick because it is wholy occupied in deliuering the vse of examples I do not meane that kind of example which is vsed in common conferences but I meane the maners affections and actions of men which are brought as examples eyther to be imitated or shunned of the spectatours or readers In like maner Poetry is more philosophicall and serious then history because Poetry medleth with the generall consideration of all things wheras history treateth onely of the particular And not onely history but also Philosophy Law and Phisicke are subiect to Poetry for whatsoeuer nature or policy case or medicine they rehearse that may y e Poet if he please with his forme or imitation make his owne But mee thinks I see a rout of criticall Pharisees comming towards mee and discharging whole volees of cannon shot against my breast and exclayming without reason that I falsely erre for prouing