There is no creature impure or vncleane, yf the conſcience of hym that vſeth it be pure and cleane. And albeit there were any impuritie in the meate, yet with himnes wherwith the larges of god is prayſed before meate and with holy wordes and prayers it ſhoulde be made holy and pure, that before was vncleane.
1666 January 4 (Gregorian calendar); first published 1698, Robert South, “Jesus of Nazareth Proved the True, and Onely Promised Messiah. In a Sermon Preached at St Mary’s, Oxon. before the University, on Christmas-Day, 1665.”, in Twelve Sermons upon Several Subjects and Occasions, volume III, London: […]Tho[mas] Warren for Thomas Bennet[…], →OCLC, page 378:
But vvhere the Plea of the Receivers is equal, and yet the Diſpenſation of the Benefits vaſtly unequal, there Men are taught that the thing received is Grace; and that they have no claim to it, but the courteſy of the Diſpenſer, and the largeſs of Heaven; vvhich cannot be queſtion'd, […]
1873, John Ruskin, “Franchise”, in Val d’Arno: Ten Lectures on the Tuscan Art Directly Antecedent to the Florentine Year of Victories.[…], London: George Allen,[…], published 1890, →OCLC, page 165:
But the dynasty of the Gothic king is in equity and compassion, and his arithmetic is in largesse.
In such case, certainly I would accept / Your bounty: better I than alien hearts / Should execute your planned benevolence / To man, your proposed largess to the Church.
[F]or our coffers vvith too great a court, / And liberall larges are grovven ſomevvhat light, / VVe are inforſt to farm our royall Realme, / The reuenevv vvhereof ſhall furniſh vs, / For our affaires in hand […]
Yet half mankind maintain a churliſh ſtrife / VVith him, the donor of eternal life, / Becauſe the deed by vvhich his love confirms / The largeſs he beſtovvs, preſcribes the terms.
The procession was brought to a close, by some dozen indomitable warriors of different nations, riding two and two, and haughtily surveying the tame population of Modena: among whom, however, they occasionally condescended to scatter largesse in the form of a few handbills.
The man to ſolitude accuſtomed long, / Perceives in every thing that lives a tongue; / […] / After long drought, vvhen rains abundant fall, / He hears the herbs and flovvers rejoicing all: / Knovvs vvhat the freſhneſs of their hue implies, / Hovv glad they catch the largeſs of the skies; […]
1594, John Huarte [i.e., Juan Huarte de San Juan], “By what Meanes It may be Shewed, to what Difference of Abilitie the Art of Warfare Appertaineth, and by what Signes the Man may be Knowen, who is Endowed with this Maner of Wit”, in Richard Carew, transl., Examen de Ingenios. The Examination of Mens Wits.[…], London: […] Adam Jslip, for Richard Watkins, →OCLC, page 225:
This captaine then falling in companie vvith a knot of Caualieros, and diſcourſing of the largeſſe & liberty, vvhich ſouldiers enjoy in Italie, in a certaine demand, vvhich one of them made him, he gaue him the you becauſe he vvas native of that place, and the ſonne of meane parents, born in a village of ſome fevv houſes: […]
In Rocío G. Sumillera, editor (2014) The Examination of Men’s Wits (MHRA Tudor & Stuart Translations; 17), London: Modern Humanities Research Association, →ISBN, footnote 153, page 247, the editor writes: “[…] ‘The you’ in Carew’s text translates the Spanish vos, used to address inferiors in rank, and therefore fairly disrespectful at the time.”
So theſe loſing the true glory of virtue vvhich every one ought to have, flie to that vvhich depends upon complaiſance vvith others, courting vulgar applauſe vvith Largeſſes and feaſts.
1580, Thomas Tusser, “Augusts Husbandrie”, in Fiue Hundred Pointes of Good Husbandrie:[…], London: […]Henrie Denham [beeing the assigne of William Seres][…], →OCLC; republished as W[illiam] Payne and Sidney J[ohn Hervon] Herrtage, editors, Five Hundred Pointes of Good Husbandrie.[…], London: Published for the English Dialect Society by Trübner & Co.,[…], 1878, →OCLC, stanza 9, page 129:
Giue gloues to thy reapers, a larges to crie, / And dailie to loiterers haue a good eie.
A reference to the historical practice of crying out (chiefly to a person of high standing on a special occasion) for a gift of money.
1611, Thomas Heywood, “The Golden Age: Or The Liues of Jupiter and Saturne, with the Deifying of the Heathen Gods.[…]”, in The Dramatic Works of Thomas Heywood[…], volume III, London: John Pearson[…], published 1874, →OCLC, Act III, page 52:
Then to our Pallace / Paſſe on in ſtate, let all raryeties / Showre downe from heauen a lardges, that theſe bridals / May exceede mortall pompe.
[T]here vvas good hope that the ſouldiers ſhould have a largeſs dealt amongſt them out of the Kings Treaſure, and be under the command of Captains of better quality, […]
1725, [Daniel Defoe], “Part I”, in A New Voyage Round the World, by a Course Never Sailed before.[…], London: […] A[rthur] Bettesworth,[…]; and W. Mears,[…], →OCLC, page 187:
[…] I vvould give them three Days, provided, they vvere vvilling to give the Men a Largeſs, as I had done, in Proportion to their Gain.
And he, their courtesy to requite, / Gave them a chain of twelve marks weight, / All as he lighted down. / "Now largesse, largesse, Lord Marmion, / Knight of the crest of gold! / A blazon'd shield, in battle won, / Ne'er guarded heart so bold."— […]
Footnote a at the word largesse: “The cry by which the heralds expressed their thanks for the bounty of the nobles.”