Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	christendom_n	contrary_a	great_a	16	3	2.1187	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06460	Tho. Lupsets workes; Works	Lupset, Thomas, 1495?-1530.; Elyot, Thomas, Sir, 1490?-1546.; Pico della Mirandola, Giovanni, 1463-1494. Twelve rules. English.	1546 (1546)	STC 16932; ESTC S109651	115,080	426

be in defaulte or you this is to saie whether he bee dyspleased with you or you with hym make thereof noo question care not for the begynnyng of wrathe but studye euer for the ayde and incontinently folowe alwaie the counsaill of our mooste charitable mayster Christe labour alwaie to make agremente that at all seasons you maie be redye to offre vppe to god your swete smellyng sacrifice the whiche is in goddis sence the delectable sauer of a charitable brethe● whose strength is so mighty in his pleasaunte sente that hit hath his place amonge the incomparable sauours of heuen where god with all his sainctes and aungels smelleth it Dooe you beare awaie syster the shorte lesson that I haue gyuen to you SVSTER Whiche shorte lesson meane you brother for partely in writynge partely in communicacion I haue hadde manye lessons of you of the whiche some I beare well awaie as yet it is out of my mynde howe you haue proued to me that a foole shoulde not lyue solitarye that I muste forgette displeasures if I forgyue theym that I should euer enclyne and obey more to reason then to any intreatie BROTHER It is welle good syster that you haue of these thynges remembrance but I thought not to aske you this I wolde you rehersed to me what you haue by me learned of Charitie SVS Why brother call ye that the shorte lesson when it conteyneth soo manye lynes that it weryed me thre daies to rede them ouer BRO. I thinke well that you were weryed more peraduenture with my vnfauerye tellyng than with the length of the tale For surely the tale was but short SIS If that be a short tale I confesse to you brother that I can not tel what is short and what is longe For to me your lesson of charitie semed veraie long BRO. It is not syster the numbre of wordes or of lynes that maketh a tale or a boke to bee called longe or shorte But the mattier that is intreated maketh bothe soo that of some mattier you maie in veraie fewe woordes here a veraie longe tale and againe of some mattier a greatte heape of wordes maketh but a shorte tale Lyke as we saie of tyme that it is but a lyttel while ago sins Fraunce was vnder our rule and that paper printynge of bokes and gunnes bee thynges inuented within fewe yeres and that the .iiii. orders of fryers beganne in christendome within a lyttell time past yet in eche of these foresaied saiynges we vnderstand more than a hundred yeres Contrarie wyse ye wyll saie that my ladie princes hath lyen a great while atte Eltham and yet her grace hath not lien there one yere Soo you wyll saie that it is a long season syns you and I were togyther and yet I was with you within this moneth Whan you knocke at a dore and tarye one houre you saie you haue veraie longe taryed there Thus you maie see it is the dignitie and the worthynes of the thynge that causeth the tyme to be named longe or shorte and not the tyme of his owne space In this maner it is in your lesson of charitie the whiche is a matter so plentiful so copious so long so large so depe so hyghe that no tale therof can be called longe onles the teller tryfle in vayne woordes and then you maie saie this tale is longe bicause he telleth and sheweth his folysshenes but spekyng dyrectly of charitie he neuer can saie to muche For whan we haue saied all that we can yet shal the matter of charitie lye in heapes infinite to be spoken more of For syster what tongue or penne of man can make an ende in tellynge the smallest porcion of goddis substaunce This charitie is god and God is this Charitie Therfore thynke not youre lesson longe of charitie For all that I haue saied is in effecte nothynge SIS You haue somewhat made me knowe what is a longe tale and what is a shorte but yet brother bycause the common prouerbe is trewe that womens wittes in dede bee shorte I praie you if it bee possible lette my lesson be rehersed in fewe wordes BRO. It is a thyng syster sone done to comprehend in a fewe lines all that you haue hard of me For the summe of the hole is This charitie contaynethe all the lawes of god and teacheth vs our duetie bothe towarde God and man the whiche charitie requirethe a quiete spirite and noo spirite is quyete that is subiecte to any passion Wherfore to haue charitie we must chase from vs all passions to reste so in our loue of god that nothing withdrawe vs nor plucke vs inordinately to any thoughte bee syde god wherof shoulde folowe that in this worlde we woulde reken laughynge to bee wepyng sorowe to bee myrthe ryches to be pouertie miserie to be welth wisedome to be foly honour to bee shame so depely we shulde be buryed in god that to this lyfe our senses shoulde lye deed and quicke onelye in the loue of god from the whiche true and entier loue of god we shoulde take a loue with all hertes affecte to the hole kynde of man in whom beholde spiritually the ymage of god For the whiche image sake we shulde beare no lesse fauour to man than were sufficient to resiste and vtterly vanquysshe all hate without the remembraunce of any grudge to be taken with any maner of occasion to be euer with all men ioyned in herte throughe our loue in god as fast as kynred ioyneth a fewe persons throughe a naturall loue yea faster knytiethe mens hertes togythers charitie than nature can dooe This is the some of our lesson sister The whiche you shall haue againe made shorte if you wyll SIS Nay brother I praie you let this be no shorter For in my mind it is all redye somewhat to shorte For I wolde desyre you to lette me in order to aske you a repeticion of myne olde lesson that I maie in a shorte forme learne what was fyrste what was seconde and soo forthe to the conclusion of youre tale BRO. I do not yet well perceyue what you woulde haue me do● but aske me what you wyl and I shall therto make answere SIS Then brother telle me what was the fyrste poynt that you tolde me of Charitie BRO. Fyrste I shewed to you the significacion of the worde that charitie was not onely taken for peace pacience mercy and pitye as in our englyshe tong commenly we vse it for nothynge elles as whan I saie I wyll not breake charitie I wyll kepe charitie I wyll forgyue hym for charitie trouth it is that charitie signifieth all these and as I shewed to you muche more for the woorde in the same that is in latine called Charitas the whiche signifiethe an ordynate loue and a due rule towarde god and man the whiche ordinate loue the soule hath whan he holly with all his power is wedded to god so that besyde he neyther wyllethe nor desyrethe anye thyng By the

or els rather in the swiftnes of renninge in the stedfastnes of foote in the assurednes of pace and lustye courage of stomacke and suche other pointes apte and mete either to make a iourney or to vse in warre as to be an horse that nothing amased nor afraide rusheth againste our ennemies or whan nede shall be can deliuer his maister by swift flight from slaughter Is it not clere● that the vertue of an horse restethe rather in these thinges than in the other foresaid● In like maner what shall we saie of other beastes Is not the goodnes of them in their strength and their propretee mete for oure vse For he that woulde praise an oxe will he consider the stal where the oxe standeth or any thing caste vpon the beast or els onely behold the bignes of his body the strength of his limmes the surenesse of his hooffe And he that wolde praise a vine wil he not consider the largenes of the leaues the length of the wrinkled spurges or elles rather loke howe thicke the clusters bee howe bigge the grapes grow and other fruites and trees in the same maner Wherfore lette vs also of this facion speake of men boulting out in theim what is the veraie vertue of a man and than let vs recken the man to bee hurted whan he is hurted in that vertue What nowe is the excellencie and vertue of a man it is not richenes feare not pouertee nor it is not bodily helth feare no sickenes nor it is not renowme and fame let no euill tongue feare the nor it is not th●s common life thou nedest not feare deathe nor it is not libertee nor noblenes least thou be afraide of bondage or of that we cal churles bloud but yet what is this vertue of mans minde It is to thinke right of god and to do right amongest men For all the foresaied vanitees maie be taken from man against his will but this saied vertue he that hath it cannot lose it by noo mans violence nor yet by the diuels excepte he him selfe destroy it Our aduersarie the diuell knewe well this order and degree of thinges and therfore whan he assauted the blessed man Iob he destroyed all his substaunce not to make hym poore but that he agreued with so great losse shuld speke some wordes of blasphemy against god and for the same self cause the diuell finally vexed and turmoiled the hole body of this pacient saint not that he shoulde be sicke whereof rose none hurte to Iob but the diuelles entent was to moue hym through the panges of sickenes if perchance he might forget his constaunt will towarde god and so be priuated of that vertue that his minde alwaie kepte For this onelye purpose the finde slewe all his children for this entent he turmented Iobs bodie with more cruelle and greuous peines than though he had bene rent with the violente handes of hangmen or of turmentours For no nailes nor fleshehokes coulde so haue torne the sides of that holy man as the finde digged in them with wormes to hurt hym was the diuels purpose and therfore all these peinfull sorowes he caste vppon Iob to make hym thinke somwhat amisse of god without the whiche pointe Iob coulde not bee hurted To this purpose Iobs frendes that came to comforte him were by the finde picked to prouoke greuouslye Iob and thei saied to hym O Iob thou art not yet punished according to the greattenesse of thy trespasses and weighte of thy synnes And many suche wordes thei spake and accused hym But the blessed Iob priuated and spoiled of citee of house of goodes of seruauntes of children had for his palaice a dunge hyll for his bedde the grounde for his clothes rotten and stinkynge straw Yet al this not withstanding the blessed man Iob is not onely by these meanes nothyng hurted but also by this persecucion he is made better more noble and of higher dignitee For where the find had spoyled him of all his goodes and also of al bodily case and helth there blessed Iob through his pacience gathered infinite riches of vertue Nor he was not with god in soo great hope and truste before he swette and laboured in this cruell bataile Than of this lette vs consider if this holy man Iob that suffered so muche and so intollerable thinges and suffred of him that farre passethe all maner of men in all kindes of crueltee and of vngraciousnes yet if he could not be hurted in the vertue strengthe and power of his minde who now than is there whose excuse shall appere right and iust whan he saith That person letted me that mā offended me that mā hurted me that person dyd me great wrong For if the diuell that is full of all mischeife with his holle power and all his might settyng vpon the house substaunce and bodie of soo iuste and holy a man with all his dartes all his ingins and all his artillerie yet coulde not hurte him but as I saied made him hereby more glorious and more worthie to be loked vpon howe than I praie the can any personne blame an other as thoughe he mighte bee by an other man hurted or noyed Here thou ob●ectest and saiest what was not Adam hurted of the diuel was not he deceiued and driuen out of Paradise To this I tell the The diuel hurted not Adam but his own frailnes and sluggishenes hurted him whilest he regaded not the kepyng of goddes commaundement For this finde that came so armed with so many weapons and deceites againste the saied blessed man Iob yet was not able to conquere and ouercome him Howe coulde he by any meanes haue deceiued Adam excepte Adam by his owne propre negligence willingly hadde hurted and destroyed hym selfe But again thou saiest what than A man betraied accused of backbiters loseth all his substance and goodes is not he hurted whan he is spoyled of all his patrimonie of al his heritage and brought to extreme wretchednes is soore vexed and troubled I saie noo Ye not onely he is not hurted but he shall haue here of great aduantage and gaines if he bee diligent and take good hede For I praie the tel me in what pointe dyd the pouertee of Christe hurte the apostles Liued not they in hunger in thrist poore and naked and yet hereby they grewe more noble and were more glorious and optemed a greatte hope and truste in god by their miserie Dyd not syckenes scabbes extreme wretchedenes nede and pouertie bringe Lazar to the blessed life and for his vexacion and troubles in this worlde was not he crowned in the euerlasting ioye What shall we saie of Ioseph was not he continually sclandered and rebuked both at home in his owne countrey and forth in so much that he was punished for an aduoutrer and driuen from his kynne house and all acquaintance is not he for these thinges in great honour with al men and with god in great glorie But why doo we reherse

of tourmentors to be constrained by sore peines to repay euery smal iote of his det Thus the abhominable fole through his immoderate desyre to be reuenged lost the pardō of god woldest thou than haue riches that by theym thou mighteste haue an easier way to thy distruction shuldest thou not rather fie and eschew them in this behalfe as thy deadly enemies and causer of al mischief Now against this thou speakest of Pouertie as of a thing that is peinfull and that often tymes causethe men for nede to ban to curse to do many pointes vncomly vnhonest and full of shame It is not pouertee that dothe this it is the weakenes and feblenes of mynd For Lazar was poore and veraye poore whose pouertee also was increased with sickenes and veray peinefull sickenesse that caused his pouertee to be far greuouser seing the peines of his disease required many thynges of comforte and refreshynge where his pouertee coulde gyue no healpe Eyther of these two sickenesse or pouertie alone by him selfe is peinfull and greuous but whan these two pouertie and sickenes be ioyned in one and haue no succour nor easement there riseth an intollerable griefe a fyre not able to be quenched a sorowe without remedy a tempest full of wrackes a burnyng flame both of body and soule Yet beside this the said blessed Lazar had a more griefe that was a neighbour veray riche that lyued in all ease and pleasure and fared delicately yet much more his peynes were heaped in that he laye at the gate of this riche neighbour seyng before his eies the superfluous expenses and waste of meates For muche greatter griefe it was to be constrained to wante the helpe and succour of thinges that he presently seeth than it was to lacke that he saw not But all this not withstandyng this cruell riche man is nothyng moued but he continueth in his accustomated pleasures in roialtie of feastes in noumbre of seruauntes of cookes of mynstrels of gesters not diminishing his lustes and plesure in any small point in the meane season hunger thirst and sickenes sore vexethe the saied blessed Lazar no seruaunt no comforte cometh to him no gobbet no morsel from that riche mans table that fedeth a sorte of crauyng knaues lurdeines tyl thei vomit and burst againe not so muche as the crummes that wer cast away were gyuen to succour this poore Lazar beynge in peryll to die for hunger and yet he suffered this moste peinfull pouertee in suche maner that he neuer spake iniurious or angry word but as gold by fyre is made purer and cleaner so he thus examined by passions and peines was made through pacience more noble and glorious For if it be trouthe that many poore men onely seyng other ryche men be vexed and greued with enuy and haue therby a more painefull lyfe thoughe that they wante not as muche as is for their life necessary and haue meanly enough of healpe and ease● what dyd than Lazar suffre that was poorer than any other and not onely pore but also sicke that no man could be more sicke and was in the middes of the citee as cleane without al succour and helpe as though he had liued in a wildrenesse suffering extreeme hungre and lacke of all thynges and moste of all suffering hungre in the superfluous tea string of his neighbour he sawe the riche man swimming in ouer much substance as in fountains of goodes and fluddes of riches but he sawe him selfe haue no earthly aide nor healpe onely piteed of dogges beyng so weake that he was not able to driue theim from him This blessed Lazar if he had not learned the veraie true and moste perfecte philosophie and learnyng of god howe coude he haue suffred so paciently so assured y all these grieues Seest thou ●ot that he that hurteth not him selfe coude of no man be hurted I will renewe and repete my promise aforesaied Loke vpon this Lazar what coulde bodilie sickenes what could the lacke of al thinges what coude the dogges rubbing vpon his sores what coude the neighbour heade of that couetous riche and proude manne hurt this noble and glorious champion of god In what littell point was he for al this hurted or discouraged in the vertue of his minde Surely not one iote but by these tribulacions he was more confirmed in the loue faith of god and hereof the glorious crowne and rewarde of euerlasting ioie was prepared for him Wherof he was reputed moste vnhappie of the selfe same he was glorified and wherof his sorowes his peines and passions were heaped of the selfe same he was rewarded with perpetualle life His hungre prepared abundaunce and plentee of the goodes that were to come his sickenes prepared the life of heauen his scabbes that the dogs licked brought him the glorious seruice of angels the despite of that proude and cruell riche man that vile canell at his gate opteined the moste holy company and blessed embrasing of Abraham What didde the apostle Paule for wee maie ones againe speake of hym was not he assaied with innumerable stormes of tribulacion And yet in what point was he for all that hurted Was he not therby made more glorious Wher in did hungre or colde hurte hym what did whippes strokes or stones to him what hurte suffered he in the sea wrackes in the bottome of the seas Did he not alwaie remaine the same selfe Paule and the same selfe chosen apostle of God Of the other part Iudas also was one of the twelue and chosen apostle of Christe but it preuailed him nothing nother that he was one of the twelue nor yet that he was called an apostle seing his minde was not sette to vertue and goodnes But Paule with pouertee and strokes hath ren the course that ledeth to heauen Iudas that was called to be an apostle before Paule that was indued with lyke grace that the other had that had learned the heauenly doctrine that was partaker of the holy sacramēt and bourd of Christ that had the gifte also of the holy ghoste so that he reuiued the deade he healed the lepers he draue oute the euille spirites that was thought to despise the goodes of this worlde that mighte cleau● to the syde of Christe that had the cure and rule of all Christis expenses wherby his priuie syn of couetousnes might haue ben amended for he was a thiefe yet not withstandyng all these foresaied giftes all these prouisions of our sauiour he coulde not waxe better Christe knewe well that Iudas was couetous and that for the loue of money he shoulde bee damned And therfore Christe not onely rebuked hym for this sin but also by secreat and priuie meanes wold haue holped this faulte gyuing to him the rule and order of money that he hauynge in his handes the thynge he desired to haue mighte be saciated and leaue that synfull appetite nor shoulde not fall into the pyt of deathe but with lesse euyll shulde represse the greatter