Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	bear_v	fruit_n	good_a	1,697	5	3.9177	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05156	A moste faithfull sermo[n] preached before the Kynges most excelle[n]te Maiestye, and hys most honorable Councel, in his court at Westminster, by the reuerende Father Master. Hughe Latymer	Latimer, Hugh, 1485?-1555.	1553 (1553)	STC 15290; ESTC S108277	36,053	114

time and nowe he speaketh them by hys preacher whome ye oughte to beleue and so it is al one But vpon what occasion dyd he speake it there wer ii brethren at stryfe together for landes welthy men as it appeareth and the ritch felow wold not tary till Christe had ended his sermon but interrupted it and wold nedes haue his matter dispatched by and by He was at Christes Sermon but yet he would not differ his worldlycause tyl Christ had made an end of his godly exhortacion Thys was a thornie brother he was a gospeller he was a carnall gospeller as manye be nowe adaies for a piece of an abbey or for a porcyon or chaūtry lands to get somwhat by it and to serue hys comodytye He was a gospeller one of y e new brethrē somewhat worsse then a rancke papiste How be it a rancke papyst now a dayes shall soner haue promocyon then a true Gospeller shall haue the more pity But this was a thorni gospeller he heard Christes preachynge and followed hym for company and heard his words But he was neuer the better for it but the care of the world so choked the worde of God in hym that he could not heare the sermon to y e end but interrupted the sermō for hys worldly matter yer it wer al done And what was Christe then doinge forsoo the he was sowing of good seede but it fell vppon stonye ground so that it could not take any rote in thys fellowe to bringe forthe good fruit in him And let me tel you of the sede that Christ was then sowing Beare with me a whyle and seinge that I come nowe to take myne Vltimū uale of this place heare me pacientlye and gyue me leaue a lytell whyle and let me take my leaue honestly At the time when this fellowe interrupted Christes sermō he was preachynge a longe Sermon to hys Dyscyples and to the people beynge gathered together in a wounderfull great multitude as appeareth in the xii Chapter of Saynte Lukes Gospel and ther he first of al taught hys disciples a good lesson saying Cauete uobis a farmento Phariseorum Beware in any wise sayth he from the leuen of the Pharises What is thys leuen of the Pharises Leauē is somtimes taken for corrupt lyuyng whyche infectethe others by the euyll example therof and agaynst such corrupte lyuing Gods preachers must cry oute earnestlye and neuer cease tyll it be rooted vp In the Cytye of Corinthe one had maryed his stepmother hys fathers wyfe And he was a iolye fellow a great riche man an alderman of the Cyty and therfore they wyncked at it they wold not medle in the matter they had nothyng to do with it and he was one of the head mē of such rule authority that they durste not manye of them But. S. Paule hearing of y t matter writ vnto them and in Gods behalfe charged them to do away suche abhomynacyon frō among them Saint Paule woulde not leaue them till he had excommunicated the wycked doer of suche abhominacion If we should nowe excōmunicate all suche wycked doers ther wold be much a do in England Ye that are Magestrates she we fauour for affeccion to such wyll not suffer they may be rooted oute or put to shame Oh he is such a mans seruāt we may not do hym anie shame Oh he is a gentlemā c. And so the thing is not now any thynge looked vnto Lecherye is vsed thoroweoute England and such lecherye as is vsed in none other place of the world And yet it is made a matter of sport a matter of nothynge a lawghyng matter and a tryste not to be passed on nor not to be refourmed But beware ye that are magestrates theyr synne dothe leauen you all Therefore for gods loue beware of thys leuē Wel I trust it wil be one daye amēded I loke not to liue lōg yet I trust as old as I am to liue so lōg as to se lechery punyshed I wold wysh y t Moyses law were restored for punyshment of lechery that the offēders therin myghte be punyshed according to y ● prescripcion of Moyses lawe And here I will make a sute to your hyghenesse to restore vnto the churche y ● discipline of Christ. In excommunicatinge such as be notable offenders nor neuer deuyse anye other waye For no man is able to deuyse a better waye then God hathe done which is excommunicacyon to put them from the congregacyon tyl they be confounded Therefore restore Christes discyplyne for excommunicaciō And that shall be a mean both to pacifi gods wrath and indygnacion against vs and also that les habominacion shall be vsed then in tymes paste hath bene and is at thys daye I speake thys of a conscyence and I meane and moue it of a good wyl to your grace and youre realme Bring into the churche of Englande open discipline of excommunicacion that open synners maye be strycken wyth Somtime leauen is taken for corrupt doctryne and so it is here taken in this place when he sayeth Be ware of the leauen of the Pharise is For Christ intended to make his discyples teachers of all the world and therefore to beware of corrupte doctryne And that that he saied to them he sayeth also to vs. Receyue no corrupte doctryne no myngle mangle yet there be leaueners yet styll and mingle manglers that haue sowred Christes doctryne wyth the leauen of the Pharysyes Yea and where there is anye peace of leauen they will maintaine that one piece more then all the doctrine of Christ and about that purpose they occupy and bestowe all their wittes This was the firste seede The seconde seede was Nihil occultum quod non reuelabitur There is nothynge pryuye or hydden that shall not be reuealed and opened It parteyne the all to one purpose for there he taughte his disciples too beware of the leauen whyche was hypocrysye declarynge vnto them that hypocrisye woulde not be all wayes hydden but such as wer not syncere shoulde be knowen at the laste daye and all that was taughte shoulde at length be knowen It hathe also an other meanynge for it is Gods prouerbe There is nothynge so pryuye but it shall be opened at leaste wyse in the greate daye of reconnynge In the dreadefull daye of the generall accompte in the daye of reuelacion Then shall it be openlye know en what so euer is doone be it neuer so pryuelye doone Theese fellowes that haue their fetches and theyr far compasses too brynge thynges too their purposes worcke they neuer so preuely neuer so couertlye yet at the laste daye their doynges shall be openlye reuealed Vsque ad sacietatem uisionis saythe the Prophet Esay that is tyll all the worlde shall see it to their shame and confusyon that are the doers of it As the Prophete Jeremy sayth Sicut confunditur fur qui deprehenditur c. Euen as a theife that is taken with the manner when he stealethe So shall

of rebellyon I haue forgotten my logyke but yet I cā iumble at a Silogisme make an argumente of it to proue it by Couetousnes is y ● rote of al euyl Rebelliō is an euill Ergo. Couetousnes is y e roote of rebelliō And so it was in dede Couetousnes was the cause of rebellyon thys laste Sōmer and both partyes had couetousnes as well the gentle men as the commons Both partyes had Couetousnes for both parties had an inor dynate desyre to haue that they had not that is couetousnes an inordinate desyre to haue that one hathe not The commons wolde haue had from the gentlemen such things as they desired The gentlemen would none of it and so was ther couetousnes on bothe sydes The Commons thought they had a right to the thynges that they inordinately sought to haue But what then they muste not come to it that waye Nowe on the other side the gentlemen had a desyre to kepe that they had and so they rebelled to agaynste the kynges commaundemēt and agaynst such good order as he and hys councelle would haue set in the realm And thus both partyes had couetousnes and bothe parties dyd rebell I heard saye that there was godly ordynaunces deuysed for the redresse of it But the Gyants would none of it in no sauce I remember myne owne self a certain Giaunt a great man who sat in commissiō about such matters And whē the tounsemen shuld bryng in what had beene inclosed he frouned and chafed and so nere loked and threatned the poore mē that they durst not aske theyr ryghte I red of late in an act of parliament and thys act made mencion of an act that was made in kyng Henries daies the. iii. I trowe it was yea and suche an other buysynes there was in kynge Edwardes tyme the second also In this parliament that I speak of the gentlemen and the commons wer at varyaunce as they were now of late And there the gentle men that were landlords wold nedes haue away much landes from theyr tenantes and wold neds haue an act of parliament y ● it myght be lawful for them to enclose make seuerall frome theyr tenauntes and from the commons such porcions of theyr landes as they thoughte good much a do ther was about thys acte At last it was concluded graunted y ● they myght so do Prouided alway that they should leaue sufficient to y ● tenaunt Well it was wel y t they wer bounde to leaue sufficient for theym But who shoulde bee the iudge to lymite what was sufficient for theym Or who shal now iudge what is sufficient wel I for my part can not tell what is ●ufficiēt But me thoughte it was well that the tenauntes poore commons should haue sufficient for if they had sufficiēt thought I they hadde cause to be quyet And then fell I to make this argument within my selfe If at y t time it were put in theyr wil and power that they myghte enclose leauing to the tennant that wer sufficient for hym yf they had it then in theyr power thought I that they myght thys do they woulde leaue no more then suffyciente If they left to the tenaunts and pore commons no more in those dayes but suffycyente then if they had ani more taken from theym sence that tyme then had they now not sufficient They in Christ ar equall with you Peres of the realme muste nedes be The poorest ploughman is in Christ equall wyth the gretest prynce that is Let them therfore haue sufficient to mayntayne theym and to fynde them theyr necessaryes A ploughlande must haue sheepe yea they muste haue shepe to dunge theyr grounde for bearynge of corne for if they haue no shepe to healpe to fat the ground they shal haue but bare corne and thynne They must haue swyne for theyr foode to make theyr veneryes or bacon of theyr bacon is theyr venisō for thei shal now haue bangū tuum if thei get anie other venyson so y ● bacon is theyr necessary meate to feede on whiche they may not lacke Thei must haue other cattels as horses to draw their ploughe and for cariage of thinges to the markets and kine for their milke and chese which they muste lyue vpon and paye theyr rēts These cattel must haue pasture whych pasture if thei lacke the reaste must nedes fayle theim And pasture thei cānot haue if the land be taken in and inclosed from thē So as I said ther was in both partes rebellion Therefore for Gods loue restore theyr sufficiēt vnto them and search no more what is the cause of rebellyon But se and beware of couetousnesse for couetousnes is the cause of rebellyon Wel now if couetousnes be the cause of rebellyon then preachyng agaynste couetousnesse is not the cause of rebelliō Some say that the preching now a daies is the cause of al sedicion and rebellion for sence thys newe prechynge hathe come in ther hath bene much sedicion therfore it must nedes be that y ● prechyng is the cause of rebellion here in England forsoothe our preachinge is the cause of rebelliō much like as Christ was cause of the destrucciō of Jerusalem For saith Christ Si non uenissē locutus suissem eis peccatum non haberent c. If I had not come sayth Christ and spoken to them they should haue no synne So we preachers haue come and spoken to you we haue drawen our swerdes of Gods word and stryken at the rootes of all euyll to haue them cut downe and if ye wyll not amend what cā we do more And preaching is cause of sediciō here in England much like as Ely was the cause of trouble in Israell for hee was a preachet there and toulde the people of all degrees theyr faultes and so they wynched and kycked at hym and accused hym to Achab the kyng that he was a sedicious fellowe and a troublous precher and made much vprore in the realme So the kynge sente for hym and he was broughte to Achab the kynge who sayde vnto hym Arte thou hee that troubleth all Israell and Ely answered sayde naye thou and thy fathers house are they that trouble al Israell Ely had preached gods word he had playnlye told the people of theyr euill doyngs he had shewed them Gods threatenynges In gods behalfe I speake ther is neither king nor Emperoure be they neuer in so greate estate but they are subiecte to gods worde and therfore he was not afrayed to say to Achab it is thou and thy fathers house that causeth all the trouble in Israell Was not thys presumptuously spoken to a king was not this a sedicious fellow was not thys fellowes preachynge a cause of all the trouble in Israell was he not worthy to be cast in bocardo or lytle ease No but he had vsed goddes sworde which is his word and don nothyng elsse that was euyll but they coulde not abyde it he neuer dysobeyed Achabs sworde whyche was