Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	work_n	yield_v	262	3	6.5401	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06341	The prouerbes of the noble and woorthy souldier Sir Iames Lopez de Mendoza Marques of Santillana with the paraphrase of D. Peter Diaz of Toledo: wherin is contained whatsoeuer is necessarie to the leading of an honest and vertuous life. Translated out of Spanishe by Barnabe Googe.; Proverbios. English	Santillana, Iñigo López de Mendoza, marqués de, 1398-1458.; Googe, Barnabe, 1540-1594.; Pedro, de Toledo, Bishop of Málaga, d. 1499.	1579 (1579)	STC 16809; ESTC S108829	87,267	250

thee And those that praise themselues because as Tullie sayth it seemeth to proceede of pride doe thereby bring themselues into hatred and euill will. So as if any man shall set soorth his owne doings to the ende to bee commended honoured and shall thereby be reputed to bee a man of great vanitie and folly his errour as the Prouerb saith shal appeare to be great 61. Such things as wonderfull do seeme but seld or neuer tell For all men haue not heades alike To iudge thy credite well And many wordes to vse doth shew no great perfection T is better for to shew thy deedes and let thy tongue alone The Paraphrase THe chaunces that are wonderfull are those that doe seldome happen which though a man hath seene with his own eies yet will not the common people who neuer beleeue more then is subiect to their grosse senses giue credite to him that shall report them but shall bee counted a liar and vaine prater for telling of them And therefore if a man be not driuen by necessitie to tell it it is much better for him to keepe his tongue For as Isocrates sayeth I haue manie time repented for woordes that I haue spoken but for keeping silence neuer And euerie mans perfection doeth rather stande in the proofe of his workes then in his words according as Saint Luke writeth in the beginning of the Actes of the Apostles touching our Sauiour where he sayeth that our Lorde Iesus Christ beganne to do and to teach where he placeth his workes before his woordes which is the meaning of the Prouerbe And manie woordes to vse doeth shewe no great perfection t is better c. The sixth Chapter of Liberalitie and Franknesse 62. Be franke and free at all assayes with speede bestowe thy gift The goodliest grace in giuing is to be short and swift Well vnderstand the qualitie of that thou doest bestowe Which seene thou shalt be able soone the quantitie to knowe The Paraphrase AS Seneca sayeth in his booke of Benefites wee are not borne to liue onely to our selues but to benefite and profite our kinsmen our friendes our neighbours yea and euerie other person that we can Sith nature as the ciuill law saith hath linked all men in a consanguinitie and duetie eche to other And therefore we are bound being of abilitie to be liberall and bountifull to such as liue in wante and necessitie though as the Doctours say it ought to bee done by order and degrees as first to consider our parents next our children then our kindred and after them our friends and so thorowout as they be in degree And if so bee we haue some of our kindred that be of the householde of fayth and others that be not the Apostle willeth vs if our power be not sufficient to serue them both rather to relieue those that be of the fayth then the others and this great vertue Liberalitie hath as Aristotle writeth in the fourth of his Ethickes certaine circumstances As that hee that giueth ought to consider to whom he giueth and to what end he giueth and to looke that the things which hee giueth be not of the basest of his substance as Caine did who offered vnto God the verie worst and vilest of his flocke whereas Abel offring the best that hee had his Sacrifice was accepted Caines refused Likewise he is to consider to whom he giueth For to giue to such as haue no neede is to cast away that which is giuen It must also be knowne whether the partie to whom we giue be able to woorke and can by his labour sufficiently maintaine himselfe For to giue to such a one were to rob another that is not able to labour nor hath any meane to gette his liuing and yet as the lawiers say if a man be well borne and descended of a good house so as he cannot considering his parentage without great shame disparagement giue himself to anie base trade of life although he be of abilitie for bodie to trauell and labour yet is it a good turne to relieue him because he is in the same case with him that can neither labour nor hath means to get his liuing for with his honesty he cannot abase himselfe to any vile occupation and therfore is to be considered Moreouer we ought to regard the manner and intent of our liberalitie which ought not to bestowed for anie vaunt or vayneglorie as appeareth by the exāple in the Gospel where our Sauiour beeing present in the temple there cōmeth in together to offer a proude wealthy Pharisey and a poore vertuous widdowe The riche Miser offereth of his great substance great and precious presentes the poore widowe turneth out of the bottome her purse and her hart a poore sillie Farthing Our Lord demaundeth which of the twayne had offered most and gaue sētence with the poore widow because the mind of the giuer who onely gaue it in respect of the seruice of God not for anie vaunt or vaineglory as the riche man did Beside al this we ought to geue that which we geue with a willing a cheerful minde as the Apostle saieth For the Lorde doeth loue a cheerfull giuer and such a one as is not slacke nor slowe in the bestowing of his benefites For he giueth double as the cōmon prouerb is that giueth soone as Solomon saith in his prouerbs Say not vnto the pore man go come againe to morrow when it is in thy hand to helpe him presently For as Aristotle in the fourth of his Ethicks saith Liberality standeth not in the giuing of many sumptuous gifts but in the habit of him that giueth whatsoeuer it be that is giuē that is to say in the cheerfull bountiful mind of the giuer which all are here briefly comprehended by the Marques Be franke and free c. 63. By worthy liberalitie great Alexander wan His fame and high renowne when all the worlde he ouerran And likewise Titus for his frankenes great and actes of fame Amongst the worthy conquerours obteind a woorthy name The Paraphrase ALexander king of the Macedons and one of the 3. monarchies of the world was a Prince of great liberality and franknes of whom Seneca writeth in his Booke of Benefites That when as a poore minstrell came vnto him beseeched him to bestowe a pennie vpon him the king presently gaue him a whole towne and when the poore felow halfe astonied tolde that so greate a gifte was not fitte for him Alexander answered him hee did not regarde what was meete for suche a fellowe to receiue but what was seemely for so greate a Prince to geue Titus was Emperour of Rome a Prince of a noble minde and of greate liberalitie who as it is reported by Eutropius in his life and other auncient Authours had proclaimed that whosoeuer had anie sute vnto him what soeuer it were it should be graunted when some of his counsell misliking it had tolde him that it woulde

sayeth in his Gospel That there is no Prophet without honour but in his owne Countrey For his owne kindred and companions for the great disdaine they haue of his estimation doe seeke by all the meanes they can to discredite and deface him which is not for a vertuous minde nor doeth a noble hart beseeme For it is for a noble and gentlemanly hart to behaue himselfe as the good Moyses did who when certaine enuious persons to moue him to displeasure came vnto him and tolde him that two of the common people did prophesie in his tent Moyses verie graciously answered them that he wished to GOD that euerie one of the people were able to prophesie which milde speech proceeded from a noble and a valiant minde 82. Nought else doth enuie bring to passe nor other seede doth sowe Then murders mischiefes cruelties and suttle ouerthrowe As by the Scripture doth appeare where cursed Caine did kill Poore Abel that offended not vpon malicious will. The Paraphrase ABel and Caine were brothers as Moses in the first of his fiue bookes writeth The cruell murther of Caine done vppon Abel and the cause thereof is in the same Booke at large described And therefore to make anie long Paraphrase vpon it were but a thing superfluous And it is well knowne that enuie the roote of mischiefs was the first deuiser of that so shamefull and horrible a fact The tenth Chapter of Thankefulnesse 83. Good turnes that haue been done to thee haue still before thine eie And when to recompence the same it in thy power doth lie Require them with a cheerefull hart And waying well in minde What friendship hath been shewde to thee be neuer thou vnkinde The Paraphrase SEneca in his Epistle to Lucilius writeth that the vnthankefull man is he that returneth a good turne without interest in whose opiniō we are bound not barely to returne the benefite which we haue receiued but to do it with recompence For as Valerius in his fifth booke writeth Hee that doeth not thankefully recompence a good turne doeth clearly bereaue men of the doing and receiuing of pleasures without the which the life of men is rather a death then a life And this is it that the Prouerbe saith Good turnes that haue been done to thee haue stil before thine eie c. 84. O what a shamefull staine it was to Ptolomei the king The noble Pompey traiterously vnto his death to bring And Ezekias for his great vnthankfulnesse did pay When by the wrath of God he should haue died before his day The Paraphrase PTolomey was king of Egypt who as Lucan writeth was seruant to Pompey the Emperour of Rome at whose handes he receiued his kingdome And as the Ciuill warres beganne to waxe hot betwixt the two mightie Princes Cesar and Pompey after the battaile of Pharsalie Pompey retired from the fieldes of Philippos to a place in Lesbos where hee had appointed his wife Cornelia to lie but perceiuing the people of the Countrey not to bee such as hee might trust hee went by Sea from thence to Egypt where he committed himselfe to the handes of Ptolomey who conspiring with Photinus and Achillas two mischieuous persons betraied him and after they had slaine him presented his head vnto Caesar at the sight whereof Caesar as the storie telleth could not refraine from shedding of teares Whervpon maister Frances Petrarch in one of his Sonets thus writeth Caesare poiche'l traditor d'Egitto Lifece il don de l' honorata testa Celando l'allegrezza manifesta Pianse pe gliocchi fuor si come è scritto Which in our vulgare speech is thus Caesar when as the false Egyptian had Presented him with worthie Pōpeys hed Hiding his ioy with coloured coūtnance sad His fained teares foorthwith they say he shed Of the reproches of this Ptolomey all hystories are full And because as I haue said Lucan setteth out this matter more at large it is needlesse to make any long discourse thereof since this Booke requireth no such exquisitenesse nor intreateth of anie forraine storie Ezechias being of the tribe of Iudas was king of Ierusalem the seruāt and greatly beloued of God who when Senacharib king of the Assirians had besieged the Citie fent Rabsacah his messenger vnto him and to the rest of the people willing them to yeeld themselues and promising them their liues threatning them that if they otherwise did he would assuredly put them all to the sworde and that neither their God nor any other God beside should be able to deliuer thē as they might see by the experience of a number of other mightie countreys that he had conquered brought in subiection Ezechias being afrayed of the hugenesse of the armie and of the great power of Senacharib shewed vnto Rabsacah the temple of Ierusalem with all the vessels and ornamentes thereof and all the Iewels of his owne house which had been gottē together and laid vp by his predecessors but the Lord knowing the weaknesse and faintnes of Ezechias and foreseeing that he was determined to yeeld himself into the handes of Senacharib or at his appointment to Rabsaces being greatly offended with him sent vnto him the Prophet Esay to let him vnderstande that he should presently die but such and so great was his sorowfull lamentation and mourning as it pleased the almightie to reuerse the sentēce The eleuenth Chapter of Friendship 85. The man that councell good can giue and will thee reprehend And warne from euery euill act choose thou to be thy friend And thinke thy selfe thrise happy whē thou such a friend canst haue That will thee well instruct and from all ill aduises saue The Paraphrase FRiendship as Aristotle in the eight of his Ethikes sayeth and as hath been sayde afore vpon one of the Prouerbes is of three sortes for delight for profite and for honestie Friendship of delight is the friendshippe of flatterers and iesters which endureth but a small while for when the pleasure ceasseth as testers are not at all times nor of all men liked this friendshippe straight wayes endeth An other friendshippe there is grounded vpon profit and is as Seneca termeth it merchaunt friendshippe for it endureth no longer then there is hope of profite And those that vse this kinde of friendshippe doe it as Seneca sayeth more vpon the profite then in respect of the person The Flye alwayes attendeth vppon the honie and the Woolfe vpon the Carion Which kinde of people are more in loue with the praye and the spoyle then with the man The third kinde of friendship setieth it selfe only vpon honestie and groundeth her selfe vpon vertue and this endureth as wel in aduersitie as in prosperitie This is the allonely true friendship which the Prouerbe counselleth vs to choose and this is that which Aristotle sayeth causeth in friendes but one hart and one minde and this friend whose friendship is grounded vpon honestie is he that wel reprehendeth and is no flatterer nor will consent to any wickednesse