Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	daughter_n	marry_v	son_n	44,819	5	5.8094	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00658	A forme of Christian pollicie drawne out of French by Geffray Fenton. A worke very necessary to al sorts of people generally, as wherein is contayned doctrine, both vniuersall, and special touching the institution of al Christian profession: and also conuenient perticularly for all magistrates and gouernours of common weales, for their more happy regiment according to God; Police chrestienne. English	Talpin, Jean.; Fenton, Geoffrey, Sir, 1539?-1608.	1574 (1574)	STC 10793A; ESTC S101953	277,133	426

any feason reserue of the hollydays from their spirituall duties let it be performed in some playes or exercise of paine and trauell by the which both the mind shall be discontinued from idle thoughtes and the bodye taken out of the care of beastly desiers But seing the intent of mariage is the hope of procreation such as ar colde of nature defectiue and impotent ought not to marrie yea if they be married by faulse perswasion the mariage may be dissolued Such also as be vnclean and diseased ought not to entermedle mariage as well for the respect of their comon weale to the which their children should not only be vnprofitable hurtfull and burdenous but also in consideration of them selues but more for their issue whom they know are by their occasiones to remaine always misserable for they are not ignorant that such as them selues are such shal be the effect of their seede and generation So that what other thing can it be to them but a perpetuall infelicitie to sée their stock and children languish in wretchidnes afore their eyes Yea their whole howse borne to this misserie not to on suffered good day in all their life with out sorowe and sighing and bear as it weare a death vppon their backes euen from their first birth In this the woman disposed to marie ought as well as the man not to make fielthy luste the principall end of hir marriage for that were to enter wedding with infidells and an intention reproued in the scriptures as in Tobyas it is sayd that a deuill caulled Asmodeas killed seuen husbandes of Sara the first night of their marriges who for the only lust of the fleash and desier of hir beautie had maried her one after another So did the children of god marie afore the floud I mean the sonnes of Seth which had learned to serue God who seing the daughters of men that is descended of the race of Cain worldly faier and brauely attired maried with them For which carnall affection for they torned afterwardes from the feare of God the Lord roase in to such ire togteher also for other vices of that world that he sent a generall slud And Iesus Christ giues to vnderstand that that lust disordred pleasure are the causes that maried folkes called to the spirituall banquet of God make no rekconing of of it excusing themselues by the hinderance their mariadges which ought rather to bee aydes and common meanes for the man and woman to animat one an other to search God in whose name they are assembled to pray to prosper them in their mariadge giue them children whom they may instruct in his law acknowledging that they are mortall and if they offend God and liue not in him he can and will punnish them with some miserie I say not but beautie is requisite in mariage as wee read Jacob was more desirous to haue Rachell to wife because she was fairer then Lia And albeit in many places wiues are praysed in the Scripture for their beautie which is a gift of God in nature yet it is with this lesson that men take héede that it be not the only cause associated with lust to entise the minde to mariage For such societies of wedlocke as they are not of the Israelites and Christians who haue commaundements to renounce the affections and lustes and to put on a new man So they can not but stand in daunger to be prophaned by such affection as not diffring much from those fleshly mariages for that which partly the generall flood was sent to drown the creatures of the earth Touching wealth or riches for the which many do marry and in that onely consideration not marying wiues but their wealth many enter wedlocke with their Mistresses and chuse sometimes wiues whom they know to be barreine old and counterfet In whom hauing no hope of procreation what other thing doo such husbands but abuse mariage through couetousnes prophane it no lesse then others by vnbrideled and whorish lustes The poore ought to be maried with the riche according to the custome of the Lacedemonians And in the Scripture we find that men bought their wiues as Jacob redéemed his wherein as it is a great reproch to a man to take charge of a wife if he haue not abilitie and meane to mayntaine hir So in such societies I meane by vnlawful means in persons vnlike in qualitie and contrary in manners and nature it happneth that seldome is found true friendship betwene man and wife but dissembled loue perpetual dissention ielosies and dissolute whoredoms and in the end desperate diuorce But touching the man meaning to marrie séeing he ought to vnderstand that the good wife as Salomon sayth is giuen of God as inheritances are naturally left of parents to their children and according to the text of Iesus Christ God is hee that from heauen conioynes mariages inseperable Let him I say recommend himselfe altogether to God with peticion to bestow vpon him such one for his wife whom he séeth fit to assemble with him in mutuall amitie and to liue happely according to his holy will in raising children and them to teach in his feare in sort that afterwardes they may become instruments to his seruice and honour Wherein it is not to be doubted seing it is aduouched by many textes that importunitie of praier preuailes with God but his demaund shall find grace by this we read the Patriarkes Jsaac and Iacob were happy in their mariadges In this request and peticion to God the woman hath no lesse interest then the man for the obtayning of a good faithfull husband And so let there be no mariadge but in the Lord that is with yokefellowes of one faith and religion obseruing in their choise his inspiration and will and not induced by dishonest affectiōs couetousnes or pleasures which things much lesse that they are of God séeing of the cōtrary where any of them remaine he is not present at the coniunction of persons onely there his presence assisteth where is true amitie in conformetie of will manners and honestie in his feare and holy affectiōs In this sort the tiche shall chuse the poore assone as the wealthy to whom for charitie he ought to do as Booz taking to wife poore Ruth and the straunger as his neighbour so that he know hir for seldome we loue hartely that we know not well and lastly the Orphane before a mayde endowed yea and that rather for the honour of God For so shall they loue vertue better then beautie and the humilitie of the poore handmayd better thē the proud and fierce stomacke of a riche Lady against such mariadges was Themistocles who held it better to marry his daughter to a man néeding money albeit poore in wealth yet ritch in industrie and meanes to wealth then to money hauing néede of a man to vse it meaning that a richman weak in the vse and disposing of his wealth becomes

children ought to execute his authoritie and suffer in them no impunitie of vice such commission was giuen to fathers and mothers by the law that if they vnderstoode their sonne to be disobedient or rebellious they ought to produce him into iudgement prosecute him to sentence to be stoned where the father and mother ought to cast the first stone against him But as the father is bound to seueritie towardes his children that are arrogant disobedient and corrupt so to such as are humble obedient and of most seruice to him Christianitie and natural office bind him to more franke curtesie and cōsideration So did Noe reknowledge Sem and Japhet by blissings because they had bene his good and faithefull children Abraham for the obedience of his sonne Jsaac made him his heire giuing but legacies to his other children And Iacob recompensed Ioseph with porcion double aboue the others Touching Maydes the scripture enioineth parentes to kéepe them short to haue their eye continually vpon them and neuer to accustome them to familiaritie for that sexe without subiection in youth beares a nature easie to slyde and is frayle aboue all other creatures more daungerous to be preserued thē any other brickle vessell Dyna went but to visit the maydes of the Citie of Sichem and was forthwith rauished by the prince of the countrey Thamar Dauids daughter going onely to comfort her brother Ammon whom they sayd was sick fell into violacion of hir bodie many there are of whō nothing is more required then opportunitie to expresse their corrupt willes for which cause it belonges specially to the mother to giue them no libertie out of her companie nor licence to speake to men without testimonie For there néedeth but one woorde to infecte a mayd as one word of the serpent was sufficient to seduce Eue notwithstanding hir wisedome A mayd is as a brickle glasse which as if you touche but with your least finger it is enough to make it fall and breake so the very type of a wicked toung suffiseth to entyce to euill a young maid being not instructed in the feare knowledge of God so daungerous saith the scripture is the virginitie of a maid therfore according to Salomon that father doth a great work when hée marieth his daughter And in the mean let him kepe hir in extreme subiection feed hir in sobrietie kepe hir in expresse exercise of some worke of the hand the better to restraine hir from thought of euill if they be pore let the parents prouid some occupation which with diligence and chastitie is a rich dowrie in mariage And to the riche science and labor are occupations necessarie to draw the mind from foolish and vaine thoughts for end as ther be sixe things to kepe maids from corruption doctrine shame feare subiection sobrietie and perpetual trauell So in the consideration of the charge of parents to their children let fathers remember that séeing they know by faith that they are ordeyned of God to serue him in propagation noriture and aduancement of the children which he giues them for they are as his ministers and lieftenaunts in that behalfe let them raise themselues to him in faith and hope that he will neuer abandone them seing the children do more aperteine to him then to them as hauing endewed them with a soule the figure of his deuinitie forming their bodies of wonderfull composition created infinit sortes of creaturs for their sakes let fathers confesse that they are but as nurses to God norishing his proper children and administring his seruice in those acts so deare to him they haue to receiue of him perpetuall rewardes if ther be honorable recompence in a king or prince of the earth to a comon nourse ministring noriture to the kings childe according to the will and prescript of his father Much more suretie haue fathers by their Faith ioyned with prayer that the heauenly King touching the necessities of common life will neuer for sake them if they norishe and féede his children according to his will and to his honour for that he neuer sendes children without Fatherly prouidence for their aduauncemēt By the same reason let fathers take héede that they suffer no vice or deformety of manners in them séeing that as God is pure holy and vndefiled so hee hath giuen children to fathers to fashion them such one 's for him wherein if they faile he will repute them as principall authors of their faults and with their children hold them guiltie in his terrible iustice Therfore let them not pamper nor corrupt them with wanton libertie let thē not make Idoles of them in the intrales of their hearts nor damne them selues to raise their children to riches and estates which they haue not deserued whereby perhaps for recompence they wyll procure perill to their liues But let them only obserue the will and prescript of God present them to him in the institution which he demaundes at their hands hauing no commaundement of him to make their children great Lords but rather men of honestie then possessers of great wealth which being duly obserued of fathers in the institucion of their children encreaseth the honor of their houses and bringes a recompence of eternall glorye to their whole posteritie ¶ In what dutie children are bound to their Fathers and Mothers Chapter vj. THE Scripture by many commaundements bindes children to honour and obey their fathers and mothers And by all right of nature and lawes humaine Ciuill and barbarous they are enioyned to disobey them in nothing I meane concerning humane honestie naturall dutie and diuine ordenance For if the commaundements of Fathers and mothers stretch to other things they abuse their authoritie séeing as I haue sayd they represent God in earth in the procreation and noriture of their children as the ministers of his prouidence and will and therefore their commaundements ought to agrée with the prescript rule of Gods will. And touching the disobedience of the child to the Father mother it is well expressed in the lawe of GOD giuen to Moyses how grieuous that disobedience was béeing commaunded to stoning euen a like punishment as if the disobedience had ben don against God as in déede the transgression and faulte retorned against the same Lord who being the great soueraigne Father hath ordeined this father fleshly in nature as his Liefetenant and executor of his will he cursed likewise the child that was guiltie in disobedience as in the lawe naturall Noe punished his sonne Cham with curses for that he mocked him which God ratefied Jacob depriued his sonne Ruben of his discent bycause he did outrage against him The Scripture afordes many curses to the child that either in act or word disobeyeth his Father and Mother and the Sonne that scorneth or disdaineth either of them is iudged worthy that the Rauens and crowes picke out his eyes meaning that in no sort such one deserues the vse of common light nor

the dutie of the seruant to his master as he is not only bound to feare and honoure him as his lord but loue him as his head as in déede he is according to God so it is chieflie his office to ioyne to his seruice an effectioned francke and readye will euen as the member should serue his naturall head and as the sonne with a good hart should do seruice to his father his seruice must not be for the eye only or for manners sake as the saying is but with the consent of the hart vsing his absence and presence with one loyaltie in seruice as if he should serue God and that with out hipocresie or wicked affection for that God seing into the meaning of the hart abhoreth all corrupt will malice hipocrisie and sutteltie so that if he serue with these vertues fidelitie diligence hartie zeale or true loue with humilitie or obedience with out resistance or countermaund with consideration that what seruice he doth for his master ought to be profitable agreable and honest he serueth God for so doeth God lay out the estat and rate of his seruice which he ought to accomplish according to the vocation whervnto he hath called him referring the end of all to Gods honoure by faith and hope to please him and to obtaine in the end his last and eternal reward Therefor being thus instructed as S Paule teacheth him hée néed not care to be saued remayning still a bondman for in such estate he may pertake with the grace of saluation aswell as his master for that God as was euen nowe sayd regardes more the vertue then the persone Besides he is made fre by Iesus Christ from the seruitude of sinn and sathan which only seruitude is to be feared of the Christian and not the other which often times helpes to saluation where licentious libertie giues occasion to many of perpetual sentence here some philosopher might saye further for the bondman who seruing still not hauing where with to redéeme his libertie for that he ought to do to the end to serue God with more fréedome of mind liues a martir taking and suffering patiently his seruile condicion and praysing his creator in all trauel when he dieth in Iesus Christ they will folowe him for eternall rest and perpetuall recompence in heauen And so he shall so much the more glorifie God for that bondestate by how much he knoweth that by the prouidence and goodnes of heauen he hath béene preserued in it from infinit sinnes which with many others he had committed in fleshly libertie and receiued damnacion where now he hath hope to be saued in this estate Thus his seruile condition is made happie which with worldly men was holden wretched desperate here also we haue to vnderstand that God doeth a great grace to such as of their natures are seruants that is borne to serue and hauing neither iudgment nor authoritie nor meane to get power knowledge yet acknowleging themselues do follow their humble vocation in honest seruice and dutie But if they take it against their naturall inclination being a secrett motion of God touching the vocation their vsurped ambiciō and ouerwéening leades them into manie offences being causing to their damnation Touching hireling or yeare seruants their condicion is all one for the time they serue and dayly laborers for the dayes and space of their couenant are no lesse bound to serue then the slaue condemned to perpetuall seruice during his life And being subiect to the same lawes of discipline with the bond seruants they are also bound to the same fidelitie and simplicitie of heart in working by this generall commaundement of nature authorised by the scripture thou shalt not do to an other that thou wouldest not haue done to thy selfe and by consequent thou shalt do to another as thou wouldest be done vnto and as thou wouldest doe for thy selfe louing an other as thy self and his goods as theine owne And as God hath cōmaunded the master to pay well his seruant and workman yea not to detaine the hier of the day laborer till the morning for it is the sweat of his bodie his life So seruants and workemen are enioyned by the same commaundement to trauell in simplicitie honestie and truth euen as they should trauell for them selues in their owne busines ¶ How men haue ben made noble and of their dutie towards their subiects or tenants Chapter viij WE haue discoursed vppon the authoritie of Magistrates touching their rule ouer common weales as Fathers Maisters and Lordes polletike hauing a lesson in the Scripture to entertaine their authoritie by true fatherly loue and care vnder the rule or Lordship of these may bee comprehended the regiment of gentlemen ouer their tenants hauing gotten their noblenes prorogatiues of honour iurisdiction in their landes by their vertues valiantnes and high enterprises euen as gouernours and Magistrates for the merit of their doctrine and knowledge haue worthely aspired to the regiment and gouernment of others Noble men and gentlemen are as speciall gouernours and Magistrates in their proper landes wherein they haue double office as both to gouerne by the lawe being perticuler iudges of their tenants and defend them by armes from the inuation of oppressors And as to gouernours and Magistrates belongeth vnder the Prince generall authoritie ouer all so these haue speciall iurisdiction vnder the same Prince for their perticuler gouernement And therefore are bound to gouerne their tenaunts not onely as masters vse their seruants but as fathers cherish their children with singuler loue and as the head with louing direction guides his members and being also as pastors and heards men ouer their peculiar people they are bound to no lesse affection care prouidence dutie then the shepheard to his flocke the head to his members and the Father to his deare children But if they fayle in their regiment or misleade their priuate charge as we haue shewed these for the vices of their generall gouernement to deserue a horrible sentence of God without grace fo gentlemen abusing their perticuler estate stand in hazerd of a terrible iudgement séeing as the mightie saith the wise man shall suffer cruell torments so stand they accomptable afore God for euery their perticular tenaunt touching ciuill gouernement and defence of them as the curate must answere for euery soule within his parishe And so the temporall Lord for temporall pollecie hath speciall gouernement ouer his landes so to guide his tenants as their conuersation be honest farre from quarrelles discordes do no mutuall wrong one to another nor iniurie to straungers to kéepe them from sutes or at least to accord their diffrences and cut of waye to processes and giuing no scope to controuersies to kéepe thē all in modestie and office and suffer no idlenes nor vagabondrie Lastly let him prosecute the obseruation of Gods commaundements and establish and follow the instructions and doctrine which the Curat or spiritual pastor