Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	blind_a	find_v	great_a	32	3	2.1187	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07696	A dialoge of comfort against tribulacion, made by Syr Thomas More Knyght, and set foorth by the name of an Hu[n]garie[n], not before this time imprinted	More, Thomas, Sir, Saint, 1478-1535.	1553 (1553)	STC 18082; ESTC S112882	216,983	350

death and all Howe bee it in verye dede for any thyng that euer I read in them I neuer could yet find that euer those natural reasons were able to geue sufficiēt comfort of them self for they neuer stretche so farre but that they leaue vntouched for lacke of necessary knowledge that special point which is not only the chief comfort of al but without which also al other comfortes are nothing that is to wit the referring the finall ende of theyr comforte vnto god and to repute and take for the special cause of coūfort that by the paciente sufferaunce of theyr tribulacion they shall attayne his fauoure and for theyr payne receyue rewarde at his hande in heauen And for lacke of knowlage of this end● thei did as they nedes must leaue vntouched also the verye speciall meane without which we can neuer attaine to this comforte that is to wit the gracious ayde and helpe of God to moue stirre and guide vs foreward in the referring all our ghos●ly comforte yea and our worldly comforte too al vnto that heauenly end And therfore as I say for the lacke of these thinges all theyr comfortable coūsayles are veri farre vnsufficient howe be it though they be farre vnable to cure our dysease of them selfe and therfore are not sufficiēt to be taken for our phisitiōs some good drugges haue they yet in theyr shoppes for which they may be suffered to dwel among our Apoticaryes if theyr medicines be not made of theyr owne braines but after the billes made by the greate phisition God prescribing the medicines him self correctyng the faultes of theyr erronious receiptes for without this way taken with them they shall not fayle to do as many bolde blind Apoticaries do which eyther for lucre or of a foolish pride geue sycke folke medicines of theyr owne deuisyng therwith kil vp in corners many such simple folke as they find so folish to put their liues in such lewde vnlearned blynd bayardes handes We shal therfore neyther fully receiue these philosophers reasons in this matter nor ye● vtterly refuse thē but vsing thē in such order as shal be seme thē the principal theffectual medicines against these diseases of tribulaciō shal we fetche frō that highe great excellent phisicion without whō we could neuer be healed of our very deadly disease of damnaciō for our necessitie wherin the spirit of god spirituallye speaketh of himself to vs biddeth vs of al our helth geue him the honor therin thus sayth to vs. Honora medicum propter necessitatem enim ordinauit eum altissimus Honor thou the phisiciō for him hath the high god ordened for thi necessitie Therfore let vs require the high phisiciō our blessed sauior Christ whose holy manhed god ordened for our necessitie to cure our deadly woundes with the medicine made of y● most holesom blud of his own blessed bodi y● likewise as he cured by that incōparable medicine our mortal malady it may like him to send vs put in our mīdes such medicines at this time as agaīst y● sicknes sorowes of tribulacions may so cōfort strēgth vs in his grace as our deadly enemy the deuil maye neuer haue the power by his poisoned dart of murmure grudge and impacience to turne our short sicknes of worldly tribulaciō into the endles euerlastyng death of infernal dānacion ¶ The seconde Chapter That for a foundacion men must nedes begin vvith ●hyth SYth al our principal cōfort must come of god we must first presuppose in him to whō we shal with any gostly counsel geue ani effectual comforte one grounde to begin withal wherupon al y● we shall build must be supported stand y● is to wit the ground and foundacion of faith without which had ready before al the spiritual comfort that any man may speake of can neuer auaile a flye For likewise as it were vtterly vaine to lay natural reasons of comfort to hym that hath no wit so wer it vndoubtedli frustrate to lay spiritual causes of comfort to him that hath no faith For excepte a man first beleue that holye sc●ipture is the worde of God that the worde of GOD is true how can a mā take any comfort of that that the scripture telleth him therin Nedes must the man take litle fruit of the scripture if he either beleue not that it wer the worde of God or els wene that thoughe it were it might yet bee for all that vntrue This faith as it is more fainte or more stronge so shall the comfortable wordes of holy scripture stande the man in more stede or lesse This vertue of faith can nether any mā geue hymself nor yet any one man another but though mē may with preachīg be ministers vnto god therin the man with his own frewyl obeying freely the inwarde inspiracion of god be a weake worker with almightye god therin yet is the faith in dede the gracious gyfte of god himself For as Saint Iames sayth Omne datum optimum omne donum perfectum desursum est descendens a patre luminum Euery good gift and euery perfect gift is geuen from aboue descēding from the father of lightes Therfore feling our faith by many tokens very faint let vs pray to him that geueth it that it may please him to helpe encrease it And let vs fyrst say with the man in the gospell Credo domine adi●ua incredulitatem meam I beeleue good Lorde but helpe thou the lacke of my belyefe And after lette vs pray wyth the Apostles Domine adauge nobis fidem Lorde encrease oure fayth And fynallye let vs consider by Christes saying vnto them that if we would not suffer the strength and feruour of our faith to waxe luke warme or rather kaye colde and in maner lese his vigor by scatering our mindes abrode aboute so many triflyng thinges that of the matters of our faith we very seldom thinke it that we woulde withdrawe our thought fro the respect and regarde of al worldly fantasies and so gather our fayth together into a litle narrowe rowme And lyke the lytle graine of a musterd sede whiche is of nature hote set it in the garden of our soule al wedes pulled out for the better fedyng of our faith than shall it growe and so spreade vp in heighte that the byrdes that is to witte the holy Aungels of heauen shall brede in our soule and bryng forth vertues in the braunches of our fayth and then with the faithfull truste that throughe the true beliefe of goddes worde we shal put in his promise we shal be wel able to commaunde a great mountaine of tribulacion to voyde from the place where he stoode in our heart where as with a very feble faith and a faint we shal be scāt hable to remoue a litle hillocke And therefore as for the first conclusiō as we must of necessitie before any spiritual coūfort presuppose the foundacion of faith So sith no man can

pleasure his life too For many a man is for hys riches slayne and some that kepe theyr ryches as thinges pleasaunt commodious for theyr life take none other pleasure in a maner therof in all theyr life than as thoughe they bare the kaye of an other mannes Cofer and rather are contente to lyue in nedynes miserably al theyr dayes than they coulde finde in theyr heart to minishe theyr horde they haue such fantasie to looke theron yea and some men for feare lest theues shoulde steale it from them be theyr owne theues and steale it from them selfe whyle they dare not so muche as let it lye where them selfe may looke theron but put it in a pot and hide it in the grounde and there lette it lye safe tyll they dye and ●ometyme .vii. yere after From which place if the pot had beene stolne awaye .v. yere before hys death all the same .v. yere that he liued after wening alwaye that his potte laye safe still what hadde he been the poorer while he neuer occupied it after Vincent By my trouth Uncle not one pennye for ought that I perceiue ¶ The .ix. Chapter ¶ The litle comoditie of fame being desired but for vvorldly pleasure Antony LEt vs nowe consider good name honest estimaciō and honorable fame For these thre thynges are of theyr owne na●ure one and take ●heyr difference in effect but of the maner of the comē speache in diuersitie of degrees For a good name maye a man haue be he neuer so poore honest estymacyon in the common taking of the people belo●geth not vnto any man but him that is takē●or one of some countenaunce and behauour and amonge his neyghbours had in some reputacion In the worde of honorable fame folke conceiue the renowme of greate estates muche and farre spoken of by reason of theyr laudable ac●es Nowe all this geare vsed as a thing pleasaunt and commodious for this present life pleasaunte it maye seme to him that fasteneth his fantasy therin but of the nature of the thinge it selfe I perceiue no greate commoditie that it hath I saye of the nature of the thing it selfe because it maie be by chaunce some occasion of commoditie as if it happe that for the good name the poore man hath or for the honest estimaciō that a man of some haue our substaunce standeth in amonge his neyghbours or for the honorable fame wherewith the greate estate is r●nowmed yf it happe I saye that anye man beatinge them better wyll doe them therfore any good A●d yet as for that lyke as it maye sometyme so hap and somtime so happeth in dede so may it hap sometime on the other side and on the other side so it sometime happeth in dede that such folke are of some other enuyed and hated and as readely by them that enuy them and hate them take harme as they take by them that loue them good But nowe to speake of the thing it selfe in hys owne proper nature what is it but a blast of another mannes mouth as sone passed as spoken whereupon he that setteth his delite fedeth hym selfe but wyth wind whereof be he neuer so full he hath lytle substaunce therein And manye tymes shall he muche deceyue hym selfe For he shall weene that many prayse hym that neuer speake worde of hym and they that doe saye yet much lesse than he weeneth and farre more syldome too For they spende not all the daye he may be sure in talkyng of hym alone and whoso commend hym mostewyll yet I weene in euerye xxiiii houres wynke and forgeatte him once Besydes thys that while one talketh well of hym in one place an other sytteth and sayeth as shrewdelye of hym in an other And finally some that prayse hym in hys presence behynde hys backe mocke hym as faste and lowde laughe hym to scorne and sometyme slylye to his owne face too and yet are there some fooles so fedde with thys fond fantasye of fame that they reioyse and gorye to thinke howe they be contynuallye praysed all aboute as thoughe all the worlde dyd nothynge elles daye nor nyghte but euer sytte and singe Sanctus Sanctu● Sanctus vpon them ¶ The .x. Chapter ¶ Of ●latterye ANd into thys pleasaunte frenesye of much foolyshe vayne glorye be there some men broughte sometyme by suche as thē selues doe in in a manet hyre to f●●tter thē and woulde not be contente if a man sho●lde dooe otherwyse but would be ●yghte angrye not onelye if a man tolde them truth when they doe ●ought in dede but also if they praise it but slenderly ¶ Vincent Forsooth Uncle thys is very trueth I haue been ere thys and not very long agoe where I sawe so proper experience of thys poynt that I muste stop your tale for so longe whyle I tell you myne ☞ Anthony I praye you Cosin tell on Vincent When I was fyrste in Almayne Uncle it happed me to be somewhat fauoured wyth a great man of the Churche and a greate state one of the greatest in al that countrey there and in dede whosoeuer might spende as much as he might in one thing and other were a right greate state in anye countrey of christendome But gloryous was he verye farre aboue al measure and that was great peitye for it dyd harme and made him abuse many great gyftes that god had geuē him neuer was he sac●a●e of hearing his owne praise So happed it one daye that he hadde in a greate audience made an Oracion in a certaine maner wherein he liked him self so wel that at his dinner he satte hym thought on thornes tyll he myght heare howe they that satte wyth hym at hys boarde woulde commende it and when he had sytte musing a whyle deuising as I thought after on some prettye proper waye to bring it in wythal At laste for lacke of a better lest he shoulde haue letted the matter to longe he broughte it euen bloontly forthe asked vs al that satte at his bordes ende for at his owne messe in the myddest there satte but him selfe alone howe wel we lyked hys Oracion that he made that daye But in fayth Uncle when that probleme was once proponed till it was ful answered no man I wene eate one morsel of meate more euerye man was fallen in so depe ● studdy for the fynding of some exquisite prayse For he that shoulde haue broughte out but a vulgare and a commen commendacion woulde haue thought hym selfe shamed for euer Than sayde we ou● sentences by 〈◊〉 as we satte from the lowest vnto the highest in good order as it had beene a great matter of the cōmē wayle in a right solemne counsayle when it came to my parte I will not safe it for no boste Uncle me thought by our lady for my parte I quitte my selfe very wel And I liked my selfe the better because me thought my wordes being but a straunger went yet with some grace in the Almayne tonge wherein letting my latine alone me lusted