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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	life_n	soul_n	5,160	5	5.5664	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15118	Here followeth dyuers holy instrucyons and teachynges very necessarye for the helth of mannes soule, newly made and set forth by a late brother of Syon Rychard whitforde; Here followeth dyvers holy instrucyons and teachynges very necessarye for the helth of mannes soule.	Whitford, Richard, fl. 1495-1555?; Isidore, of Seville, Saint, d. 636. Here be the gathered counsailes of Saynct Isodorie to informe man, howe he shuld flee vices.; John Chrysostom, Saint, d. 407. Of detraction.	1541 (1541)	STC 25420; ESTC S105112	99,010	194

ruyne and to nought Nowe good deuout reders the yuel incōmodites and hurtes of impacience and the good and profetable cōmodites of pacience well cōsydered peysed and weyde let vs than not as truandes but as diligent scolers kepe the scole of pacience by the whiche pacience we do here dwell and byde in Chryste and by whom we may come with hym vnto the presence of hys father that by hym also is our father almyghty god For paciēce is verye plentuouse largely spred not closed nor shyt vp in any strayte corner nor yet lymyted nor appoynt vnto any short or narowe termes or spaces For the vertue and power of pacience is open and streched forth in length bredth And although the largesse bountie profet of paciēce cūmeth out of the fountayne and sprynge of thys one name pacience yet doth hyt by many veynes ryuers and beckes flowe renne abrode so that non of all our actes or dedes can or may profecte and go forwarde to be worthy the laude prayse and name of vertue except hyt take perfection of pacience For pacience is the vertue that doth cōmende and betake vs vnto our lorde ther doeth preserue and kepe vs. Pacience doth cōpresse and holde downe the violence and swellynge puffe of the proude herte and bryngeth hyt lowe downe obedient vnto Maystres mekenes And pacience doth tempre and swage Ire and wrath stoppeth the mouth and brydleth the tonge from brallyng wordes gouerneth the mynde vnder due discipline and good maners and so maketh and kepeth qui etude peace and reste She it is that quensheth cureth the perilous poyson of Enuye and malyce and restrayneth the raylynge rages of detraction difamacion bacbytynge and sclaundrynge And she doeth open the cofres emptieth the bagges of the ryche and releueth the pore She teacheth fastynge and moderate fedynge She auoydeth ydlenes and putteth her disciples to labours and continuall occupacions And she also it is that rebateth and quencheth the furie the fylthy mocions of the fleshe And doth defende and saue in the virgines theyr blessed integrite and clennes And in the wydowes theyr deuote chastite Eccle. 25. a. in the maried persons she teacheth thē that thynge that god sayth by the wyse mā doth please hys spirite that is the man and hys wyfe consentynge Hebre. 13. a. well agreyng to gether And as saynt Paule teacheth the Hebrues to kepe the sacramēt of matrimonie in all thynges honorable And the bed of wedlocke inmaculate vndefuoled that is to meane that the acte of matrimonie be euer without the offēce of god Syth than we se perceyue that pacience is so necessarie and cōmodious vnto all maner of states and degrees in thys worlde yet then is it most necessarie vnto vs that be relygious ꝑsons Syth we haue made solen vowe to stande continually euery daye and houre in the front of the batayle agaynst all thre enimies and neuer to fle nor to auoyde nor to take any dayes or truce with thē but euer styfly to stande fyersly to fyght with out feyntynge as olde excercised and approued warriours it is than but a small thynge for vs to suffre and bere the amission and losse of worldly goodes or possessions or yet kyn or frendes which we haue vtterly forsakyn alredy with al the pleasures of them and bounde our selfe vnto wylfull pouerte Nor yet is it any greate thynge for vs to suffre sekenes and dysease honger thurst colde waychynge and bodyly labours Syth we haue promysed to subdue our fleshe vnto the spyrite and the body vnto the soule And haue professed the purite clennes of chastite We must abyde and bere more and greater payne prysonmēt flockes fethers chenes flayles fyre that rackyng the swerde and all kyndes and maner of tourmētes yee and also the losse of lyfe when iuste cause requireth / that also that as we sayde is aboue all bodyly noyance must we bere contumely rebuke fals accusacion detraction batbytynge sclandryng And the persecucion steynynge blottynge defoulynge teryng rētynge raggynge sleynge of our name and fame And yet as though all these troubles were of lytle regarde we must abyde stedfastly stande agaynst that power which no power vpō yerthe of hyt selfe maye resyst withstande that is to bere and manly to withstande the assayles tentacions of the great enimie the dyuyl And yet by the power of god and by the helpe of my lady pacience we may resyste all hys power and yf we so do he wyll shortly fle as a cowarde vēquyshed and we shal gloriously triumphe with our maystres paciēce But yet ther is a perilous daunger to be well wayted loked vnto For whē all the dyuyls in hell can not spede to ouercome some ꝑson yet shall annother person hys owne neyghbour and semynge frende a lymme of the dyuyl falsly deceyue hym let hym therfore that standeth sayeth saynt Paule loke well and take good hede that he fall not ● Cor. ●0 c. Pacience then inclynynge and lenyng by loue vnto the holy gost cleuynge faste vnto the diuine heuenly helpe of god shall be hys castell and defence to fyght strongly gloriously to stande agaynst the workes and mocions of the fleshe and of the body And so to come vnto the merite of pacience Of the whiche merite we promysed somewhat to speke ☞ ⚜ ☜ ¶ Of the merite and of the rewarde of pacience The .xx. Chapiter ❧ ☞ ❧ ☜ THys worde merite is as much to saye in cōmune Englyshe as a deserue or a deseruynge called also an yernynge as by exeample yf a person be hyred to labour for a peny a daye yf hys labour be truly done then hath he yerned deserned .i. d. that is a penye And that is called hys wagꝭ or hyre and called sūtyme merite August de mori bus ●cclis to primo p● 531. v Cap. 25. howe be hit that merite deseruynge doth precede and go before the wages or hyre for a mā must deserue his hyre iustly truly before that he may iustly ryghtwys●y receyued hyt So that merite deseruynge than goeth before And rewarde foloweth and cūmeth after And that rewarde or gyfte or hyre muste be or ryght accordynge vnto the merite and deseruynge For yf a man do hys duete well he dothe merite and deserue to be well rewarded and yf he do yuel he deserueth to haue hys rewarde accordynge But here muste you knowe vnderstande that no man can ne may merite or deserue to haue any rewarde of almyghty god as due vnto hym worthyly by iustice right for any labour or dede that he can do For a man the is a bonde man vnto a lorde can deserue nother hyre nor rewarde of his lorde as an hyred seruant may do because that al that he can do is his duete So is it of man vnto god 〈◊〉 17. c For as our sauiour sayde we may iustly say when we haue done all that was

or hynges For concience moueth hym to ryse when he waketh / and sluggyshnes causeth hym to walowe I●ra Ibidē and turne ouer in hys bedde For he is afrayde of colde And so shortly to say with the wyseman nowe the slugge Prouer 1● a. wyll and nowe he wyll not so he neuer runneth backe loseth vertue Where the labour waxeth ryche and hys soule increaseth in vertue and perfection we maye nowe of these auctorites gether thys cōclusion of troth that our propre fleshe and bodies shuld not be inordinately beloued ne ouer much charyshed but rather to be had in a discrete hatered And that for dyuers causes one is because that saynt Paule sayeth the body is enimie vnto the soule and the flesh doth moue cōcupiscens Ga. 5. c. and vnlawful desyre agaynst the spirite For they be euer aduersaries and enimies eche vnto other and yet must they nedely dwell to gether in thys lyfe tyme wherfore the secunde cause is that the body is a great grefe vnto the soule And the corrupt and frayle flesh doth muche vexe and trouble the spirite Gapi 9. So sayeth the scripture Corpus quod corrumpitur aggrauat animam The body that is corrupt and doth waste doth greue the soule For the good soule wolde many tymes aryse and waych and pray and labour but the body is greued ther with and so doth muche let and hynder wherfore a great lerned man sayth Cicero in tuse Multū refert in quo corpore anima bona sit posita It forceth much sayth he into what body a good soul be put The thyrd cause why the flysh shulde be had in discrete hatred is the synguler loue that the flesh hathe vnto hyt selfe wherof as frō the rote doth spryng all vice and causeth the synne of the whole worlde euer to multiplye as the holy apostle Paule dyd se / and perceyue by the spirit of god saynge vnto his disciple Timothe Timo. 3 Knowe thou sayth he that in the last dayse towarde the ende of the worlde ꝑilous and troubles tymes shal come And such mē shall be then that wyl loue thē selfe proude couetous hyght mynded blasphemers of god hys sayntꝭ not obediēt vnto theyr parentes and theyr elders and betters vnkynde cursed shrewde without affection or loue without peace quarelers all vnrestfull rebukers checkers and chalengers incōtinent of theyr bodyes wylde ragers raylers without benignite or gētelnes without pyte and mercy traytours deceyuours frowarde and fals braggers and bosters And the louers rather of theyr owne voluptuous pleasures then of god And yet wyll they haue a countenance and behauiour of faythfull religion but the vertu troth therof wyll they as ypocrites deney fle thou sayeth he and auoyde all suche ꝑsons Ga. 5. e. Thys sayde selfe loue of the bodye doth also bryed nurysh bryng in the vices of the flesh glotony sloth and lechery as the same apostle sayeth and noumbreth thus Fornicacion vnclennes bolde vnbashfulnes and shameles auarice which is the bondage of ydoles stryfte and debate cōparison and wrath sectꝭ and opiniōs Inuie malice homicide māslaghter dyuers festes and fedynge Drunkenes and such other whiche sayeth he I tel you as I haue told you before who so vseth or doth shall neuer come vnto the kyngdome of god let vs therfore sayth he cast awaye and forsake the workes of darkenes and arme or cloth our selfe Ro. 13. e. with the armour / or harnes of lyght And let vs walke honestly as in the day tyme or thus So that we may in the day tyme walke honestly Not in festes and fedynge not in drunkenes surfetes Not in sluggyshnes and vnclennes Not in contencions stryfte / and debates not yet in malice or inuie but let Iesu Christe be our garment clothynge and aray that is that hys vertues examples do appere in vs and in all our workes And not to cure ne charysh the flesh in vnlawfull desyres pleasures For all these thynges do let the spirituall profete spede full passage in the lyfe of perfection The poyson christiane religion For they do not suffre the influxion and moyster of goddes grace towater / seasone the bared drught or drines of our harde hertes what meruel is hyt than though we workynge these wreched vices be made partcles of al diuine consolacion and godly cōforte August For saynte Augustyne sayeth Thou shalte neuer taste the swetnes pleasure of diuine consolacion godly cōforte yf thou spotte defowle thyne herte and soule with carnall delectacion fleshly pleasure From the whiche delectacion he saue kepe by hys grace delyuer vs that derely bought vs out lord god most swete sauiour Iesu Christ Amē ❧ A lytle lesson of .iiij. vertues good and profetable to be had of euery person but not to be called vn to remēbrans but rather to be forgoten ☞ ❧ ☜ THe serpent sayth holy scripture was more wyly G● 3. a. and deceytfull then al the other bestes of the yerth by whom is ment the great gostly enimie the dyuyl that in the serpent deceyued our fyrst parentes The properte of the serpent is that where so euer hys ▪ hede may entre al the body may lyghtly folowe The hede of thys serpent is the pryncypall suggestion and mouynge vnto synne which mouynge receyued into deleciacion may lyghtly brynge a person vnto confent inregula Ca. 4 And although not vnto the consent of actuall synne yet may it cause the distruction of vertue For saynte Augustyne sayth al other sinnes do worke labour to bryng the person vnto the acte dede of synne but pride by vayneglory doth subtelly lye in wayte vpō the good werkes and vertues that they maye ꝑyshe and not come vnto effecte So than bountie and goodnes sauntite holynes and vertue shulde be in euery good faythfull chrystiane but to call thē wylfully vnto remēbraunce loke or cōsyder thē to be in hym selfe is grete ioperdy excepte in certen causes of scrupulosite or mocions of despere / or such other necessite els I saye yt were better to forgete them For the remembrans of them maye lyghtly brynge a person to reioyce and take pleasure in them and so to fall into vaygneglory and spirituall pride whiche vnto almyghty god and all hys angeles and saintes is much odious and hatefull wherof saynte Gregory sayeth Grego he that in remēbryng hys owne good worke or dede doth reioyce therin may lyghtly in alowans reysing vp of hym selfe fall ful lowe in the syght of him that is auctor of all humilite and mekenes And well worthely may he be called a madde fole the vaynly bosteth him selfe of other mennes goodes or ryches which he had borowed But as saynte Paule sayeth what thynge haste thou man that thou hast not receyued in prest borowed goodꝭ as though he sayde no thyng And syth than thou so hast taken and borowed hyt why doest thou

Of peace and charite folio eodem ¶ Of pitie and compassion folio eodem Of the cōtēpt dispising of worldly praise fo lxxii Of honest conuersacyon folio eodem Of the cūpanye or felyshyp of good ꝑsōs fo lxxiii ¶ Of the custodye or kepynge of the eares or hearynge folio eodem Of the custody kepyng of the mouth fo lxxiiii Of detraction or bachytynge folio lxxv Of a lye or lyenge folio lxxvi ¶ Of swerynge folio eodem Of ꝓmyse vowe to he rendred kept fo lxvii That al thynges be open and knowne vnto god Folio eodem ¶ Of good conscience folio lxxviii That all thynges shulde be attrybuted and applyed vnto god folio eodem ¶ That the vertues of man shulde be hydde and kept clos folio eodem ¶ Of confessyon folio lxxix ¶ Of premeditacyon folio lxxix Of sapience and wysdome folio eodem Of doctrine or lernynge folio lxxx ¶ To take oft kepe that is taken And to teache that lerued was These iii. do the scoler make hys mayster for to ouer pas folio eodem ¶ Of curyosyte folio lxxxi Of obedyence folio eodem Of prelacye folio lxxxii ¶ Of contempte and despysynge of the worlde Folio lxxxiii Of almes dede folio eodem ¶ Of Detraction Chrisostomus homilia texcia Folio lxxxvi ¶ FINIS TABVLE ¶ The definicion of pacience in generall Capi. primo THe definicion or determinacion of euery thyng that is intreated spoken of is fyrste necessarye to be knowen that is to saye that you may knowe what is ment by thꝭ terme or worde paciēce and what thynge it is and that fyrst in generall The definicion of Pacience seʒm Lactan. Firmia num Exemple Pacience is a voluntarie and wylfull tolerance / and sufferance of all suche paynes hurtes aduersi tes / yules as be put or as do fortune ar happe / vnto any parson And this paciēce I cal general bycause it doeth extende and strech vnto the body as wel as vnto the soule / or mynde As by exeample when a parson maye and wyll suffre hongre thurst colde labours such other paynes and incōmodites of the body then is that parson called pacient of that thynge that he so doeth suffre Vt de Catelina refert sal● stius But this pacience of it selfe is no thynge meritoriouse although the cōplexiones and disposicions of the body may helpe muche or hyndre pacience therfore the sayde incōmodites / wylfully borne / suffred for a good cause may be meritorious but nat as I sayde of them selfe but of the grace of our lorde And therfore a grete lerned man doth make a forther definicion of pacience saynge another definition Cicero prime rethorices Pacience is a voluntarye and wylful perpession and sufferance of those thinges that be greuous and harde to be borne and suffred for any of these cause that is to saye For honesty For ease or pleasure or for auayle profet or auan̄tage And yet thꝭ paciēce is cōmune vnto man and vnto brute bestes For the bestes althoght not for any honesty yet for theyr ease pleasure and ꝓfet done sumtyme suffre incōmodites And sumtymes for feare or drede But that is not proprely pacience bycause it is not wylful And therfore that you may knowe whiche is the very pacience that I wolde here speke of we shall dyuyde this pacience into pacience natural and pacience artificiall that is to saye suche a pacience as is gotyn had by craft conyng or labour and diligēce and of grace ❧ ☞ ❧ ☜ ¶ Of naturall pacience Capt●ii NAturall pacience is a sufferance that is in man or best by the disposicions of the natural cōplexions of the body For in euery man and beste be .iiij. cōplexions that haue theyr names of .iiij. principal humors that be in the body that is to saye Colexe Bloude Flegme or flewme and melācoly so that of this humour colere is named the coleryke cōplexion and of the bloude the cōplexcion Sangwyne And of slewme the flewmatyke And of the humour melaneoly the cōplexion melanco lyke And these .iiij. humours and cōplexions in in the body haue the same qualites and disposicions in simititude that be in the .iiij. elementes the Fyre the Ayre the water and the yerth For as the fyre is drye and hote so is colore and the coleryke cōplexion And as the ayre is hote and moyste so is the bloude / the sang wyne cōplexion And as the water is moyste and colde so is the flegme or flewme and the cōplexion flewmatyke And as the yerth is colde drye so is melancoly and the cōplexion melancolyke And therfore accordyng vnto that humour that hath in the body most dominacyon and rewle that body is called of that cōplexion As where colere moste reygneth that body is called coleryke of cōplexion And so in lyke maner of the tother And bycause that these cōplexions haue a respecte vnto the bodyes aboue and thereafter do naturally moue man or beste accordynge vnto theyr disposiciōs they may muche helpe or hyndre pacience notwithstandyng man may by wysdom grace and goodwyll rule and gouerne all bodyly and naturall disposicyons And also educacion bryngyng vp and doctrine teachynge do bylde frame and make maners in man or best cōtrarye vnto naturall disposicions For custum and vse may alterate nature yet I say that of them selfe bothe man and beste do muche and cōmunly folowe naturall mocions disposecions And therfore sum men and sum bestes be naturally more disposed vnto paciēce or inpacience then sū other be For sume parsones lyke vnto the ore be al disposed to pacience and yf by chaūce they be moued vnto the contrary yet be they sone and shortly appeased sume ꝑsones be naturally disposed to loue pacience to lyue restfully but yet wyll they sone be moued for a lyght occasion And yet forthwith whan they ꝑceyue them selfe they wyl sone be appeased yf in that passion they sayde or dyd any thynge amysse they wyl mekely make amendes And these maner of ꝑsonꝭ Inregula C● 6. doeth saynt Augustyne preferre byfore thē that wyll not so sone be wrogh and yet when they be moued wyl not so lyghtly be appeased nor make amendes For suche a kynde of ꝑsons ther is in .ii. maners on of those persons that yf they be wroth wyll nener be appeased tyll they be reuenged or at the lyest tyll they so ferre haue the vectory and maystry that they might be reuenged For vnto sume ꝑsons to haue the power to reuenge Satis est potu isse vincere is sufficient and ynough But sume other wyll not so be content ne euer be appeased vnto the tyme the haue done as muche vengaūce as is possible for them to do and yet ouer that haue they wyll to do more vengaunce yf hyt lye or were in theyr power As the lion y●●gle And yet these persons be in .ii. mauers For some of them

of yule wyked ꝑsons sayeth the wyse man shall putrifye rote Prouer 10. c. Eccli 〈◊〉 f. I●●dō Pr●uer ●2 a. Ecclesi 7. a. Encli 37. d. But the name of good persons shall indure laste byde for euermore Trake therfore greate care diligense for thy good name and fame For better is a good name then greate ryches And man other place he sayeth that a good name is more holsome vnto the body then precious oyntemētꝭ And the fame of the wyse man shall inheryte honour amonge the people and shall lyue and laste for euermore But no man can be truly wyse with out pacience For euery vtu hathe nede of paciēce The great clerke Pudencius sayeth in the place by fore named De bel●●●tur vic̄ Inde quieta manet Paciencia fortis ad omnes Omnibus vna quies vittutibus associ●● Nam vidua est vi●rus quam non Paciencia firmat That is to say Pacience doth euer remayne / and byde quiete restfull stronge and myghty agay●●t all enemies And she alon so quiete / and restfull is associate and accūpenied with all vertues For that vertue is a wydo we / all without cōforde and he●pe that is not fyrmed stayde made stedfast by pacience Pacience than is not only the wynner ●obteyner but also the sure custos / keper of all vertues without whom all other vtues do flowe vanysh and vttexly perysh Paciēce is the doghter of humilite or mekenes And in all maner of vertues the doghter is of more ꝑfection then the mother by cause that doghter doeth conteyne the mother paciēce cōteyneth mekenes For euery paciēt ꝑson is meke Sapie 8. a. paciēce than doth vaynquish ouercome all malice and yule And doth atteyne strech forth from the fyrst vertue of all vertues vnto the last / and doeth dispose and ordre all vertues swetely gentelly in the best maner August Cato For the most hygh honour of wordly persons is gotyn by pacience that is victorie And the most noble most honorable kynde of victorie after saynt Augustyne and the wyse cato is goten by pacience For crueltie / and vengeaūce can neuer wyn suche victorye as doth pacience For pacience vaynquisheth subdueth her enimies wtout strokes Prouer 16. wtout any Ioperdy of death wherfore the victorye of pacience sayeth the wyse man is more noble ysidorꝰ Solo. 2. Chriso super Epi. ad Hebre. and more honorable then is the conquest of realmes or kyngdomes Paciēce than in wronges to suffre mekely when a person myght resist and doth wylfully susteyne and bere is the most hygh glorie and prayse of the pacient ꝑson and most disprayse / and condempnacion of the noyer and hurter Cato Catho sayeth that amonge al the good maners of man pacience is y● greatest vertu and doeth ingendre and gete most loue most fauour and fryndeshyppe And a boue all other vertues doeth purches and wynne most laude and prayse The wyse Solon Salon was therfore called or named of the people of athens not onely pacient but also selfe paciēce Paciēce than dothe syngularly chesty wynne good name good fame laude and prayse So that without pacience no ꝑson / in any storyes or wryttynge was euer praysed or yet accounted for wyse or vertuous For pacience is called the custos and keper of innocence the perfection of charite And the preseruer of all vertues for without pacience al other vertues do flowe perysh and come to non effecte Syth than to conclude no prayse of good name or fame cā be iuste / and true without vertue and no vertue may continue and be preserued without pacience we may well say hyt must necessaryly folowe that pacience is profitable to obteyne and wyn and to kepe good name and fame which as we sayde is more precious then is other the goodꝭ or the body For hit indureth / lasteth lenger For as the prophet sayeth Paciencia pauperum non peribit in finem that is The pacience of the ꝑson that is pore in spirite for our lorde shal neuer perysh but euer more induce Amen ❧ ⚜ ❧ ¶ Of the fourth cōmodite frute and profecte of pacience The xi Chapter ☞ ☜ THe soule of man is more excellēt then be the goodes of the worlde or yet then is the body or the sayde fame and name For the soule of man is the most noble creature of the morlde except only Angell And yet many mans soule althogh not in nature but by grace merite to be aboue angell and so it is in dede in our sauiour in his blessed mother and may so be in many other holy sayntꝭ yf than we can shewe that thys goodely lady paciēce is cōmodious frutful pfetable necessarie vnto the welth of the soule then shal we accōplesh our promysse and enterprise Fyrst than we muste cōsydre / wey what thynges do apperteyne vnto the welth of the soule most directly that is to say shortly fayth hope charite For these do set the soule in state of saluacion without which no man may be saued but of these .iij. charite is the chefe Maior horum charitas sayeth saynt Paule And pacience as we shewed byfore is the perfection of charite 1. Cor. 13. D. Ergo dame paciēce is necessarie vnto the saluacion of the soule Of hope the apostle sayth Spe enim salui facti sumus By hope shall we be saued Ro. 8. but we hope for that thynge that we se not that we ꝑceyue not and therfore by pacience we byde ●nd tarye the due tyme. And the prophet sayeth Good lorde Psal 7. thou arte my pacience And my hope from my youth hyderto But se what very paciēce spake and sayde by the flame of charite in the herte of th● apostle who sayde he shal departe vs from the charite of Christe Rō 8. shall trouble or anguysh shall persecucion ▪ or yet honger ▪ thurst or colde or any peryl or dent of swerde departe vs nay certenly but all thynges shall we bere by pacieuce rather then departe frō the charite y● is in christe Iesu without charite then we can not haue pacience And yet pacience as I sayde doeth make that charite ꝑfecte But without fayth can be no charite nor hope For no mā can loue ne hope that thynge that he knoweth not but all the suerte of knowledge that we haue in thys lyfe is by fayth alon For no man euer sawe or hathe sene God in hys natural substance but because we beleue that is taught vs by holy churche we hope and truste vpon the promises of god and then of these doth folowe charite for these do cause vs to loue god that made those promises vnto his louers And so consequently we suffre for his sake And thus thā doeth pacience ꝑfourme all those vertues moste necessarye vnto the helth saluacion of our soules But nowe bycause that our pacience is sometyme taken for the losse