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fire_n	air_n	moist_a	water_n	3,248	5	7.2237	4	false

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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

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

wyl not lyghtly be moued vnto wrath but kepe long theyr pacience suffre greate wronges or peynes but when they be ons fulvexed they be as is sayde mercyles all venge able Theto ther kynde is of them that wyll sone be moued of a lyght occasion for a tryfle sūtyme wyll seke occasion and make quarelles And yet then when they be angry wyll they neuer as is sayd be appeased without extreme moste cruell vengaunce And these ꝑsons be of the worst kinde of impaciēce For these in maner haue no paciēce at all Ther is yet an other kynde of pacience naturall called A vnlpyne pacyence That is to saye suche pacience as the fox hathe sume tymes or the catte that wyll lye or syt full styll and paciently byde vnto the tyme theyr praye be within danger then sodenly shewe what they be This pacience had the Iewes vnto our sauiour so haue many wyked parsons But of all maner of paciences naturall pacience that is most excellent that is in the lambe and in the innocent parsons that neuer do shewe any sygne or token of wrath displeasure or reuengance Yet is there an other pacience which is alwaye kept inwardly and in effect yet outwardly semeth muche contrarye as it was in our sauyour Math. 21. b. Marci 11. c. Lu. 19. 〈◊〉 Io. 2. 〈◊〉 When he dyd byet and dryue out with a whyppe or slayle the byers and sellers in the tēple and when he caste downe the tables of them that made exchaūges and solde dowues there wherin he semed outwarde very impacient and angrye and so he was in dede as the prophete dauid bade and cōmaūded saynge P●al ● Irascimini et nolite peccare Be you wrath sayeth he or angry and yet haue no wyll to synne This maner of pacience may be naturally in man or best as in the mothers or parētes that do with semyng angre or hasty wrath dryue or put a waye theyr chyldren frō fyre or water or other parylouse places and so wyl the bestꝭ and bryddes do vnto theyres and yet do they naturally loue them And so haue they pacience inwarde in effecte although hyt seme outwarde otherwyse All these maner of paciences haue we shewed vnto you by cause you maye knowe that the disposicions of nature whiche communely be moued of the cōplexions may helpe much or hynder pacience but yet they can not of thē self make the pacience meritoriouse For as the philosofour sayeth Aristot For those thynnges that be in vs of nature we be not worthy any prayse or yet disprayse / rewarde or payne I saye determinately of them selfe Notwithstandynge a man is bounde by the cōmaundement of God to restrayne all naturall disposicions and inclynacious vnto vice and to force them forth by violence vnto vertue For the greate meryte standeth in the great violence For the scripture sayth Regnum coelorum vim patitur c. Math. 11. b. The kyngdome of heuen doeth suffre violēce and the violent parsons do rauysh and wynne it And saynt Paule vnto his disciple Timothe No parson shall wynne the crowne 2. Timo 2. a. but that doeth feght accordynge vnto the lawe of batell And in the Apocalyps Who so euer hath here that victorye shall neuer be hurte with the secunde death Apoc. 2. c. that is damp nacion And agayne I wyl make him that geteth or wynneth that victorye a pyler or post in that churche of Christe 3. c. Thus you may ꝑceyue that those parsons that haue moste pacience by naturall dispocion haue lyest meryte therby And cōtrarye those that haue lyest pacience but be all disposed of nature vnto passions may restraynyng those naturall passions by grace and goodwyl haue moste hygh merite For the more greuous the batell be the more noble is the victorye and the merite and rewarde more large And therfore we leue this naturall pacience sum what to intreate of the paciēce artificial that is more merytorious ¶ Of artificiall pacyence and of the definicion or determinacion therof Capitulo tercio ❧ ❧ ARtificiall pacience we cal that pacience that all natural disposicion venquyshed by violence and ouercūmen is obteyned and gotten by doctryne labour and vse with grace goodwyl And this pacience may be thus defined or determined Pacience is a volūtarie or wylful cōtinual sufferauns another definic● on of pacience of those thynges that be greuous noyouse or paynfull taken and suffred not onely as the pagane sayde for honestie / or profet / and auayle but also for vertue and for the increas of merite I say here that pacience is a suffraūce but euery sufferaūce is not pacience For pacience is a vertue many parsons do suffre greate paynes without any vertue but rather theyr sufferaunce is much viciouse Therfore that sufferaunce that maketh pacience muste be voluntarye so that the parsons do suffre with theyr owne goodwyll and consent of mynde For yf they be cōstrayned cōpelled for any cause contrarye vnto the wyll it is a sufferaunce but not pacience Except we call hyt as the Frenchman doth Pacience per force The sayde sufferaūce therfore must be voluntarye hyt must also be cōtinual For els it is not meritorioꝰ ne worthy rewarde For many ꝑsons do incerprise and begyn many thinges with great paynes and greuouse sufferaunce for the tyme. But they sone gyue ouer they say they cā suffre no lenger That sufferance therfore is not pacience nor yet meritoriouse Math. ●0 ● and 24. b. For the scripture sayeth Qui perseuerauerit vsque in finem hic saluus erit Who so euer doth per seuer and continue vnto the ende that ꝑson shall haue the merite and rewarde of saluacion The sufferaūce also muste be of those thynges that be greuous For euery man may lyghtly suffre and here that thynge that is not peyneful ne dothe greue although sume persons they saye can not here welth but that is not bycause it is greuouse but for defaulte of wysdome discrecion But where is no greue is no sufferaunce and therfore no pacience but when the greue or payne is borne and suffered for a good cause with good wyl as is sayd and cōtinually then is that sufferaūce called paciēce notwithstandynge those causes that the Pagan setforth that is to saye honesty or profet be not sufficient to rendre and declare our pacience For many prowde and lyght mynded persons do suffre muche for honeste The cōmune prouerbe is that hit is good to dyete or stryke the prowde persons For they wyl suffre well for theyr honeste without cōplaynt kepe al counsel but that sufferaūce is nat patiēce although to suffre for some honeste may be a good degre of pacience And to suffre for ꝓfet alon is not alwaye pacience For so as we sayd by fore the fox or other bestes myght haue that paciēce But bycause the pacience that we haue purposed here to intreate is a noble vertue ▪ meritorious apperteynynge onely

that contynually daye and nyght euery houre minute without any remyssion ease or reste and so clerely and vtterly forsakyn of all creatures hauynge no place to byde in but the muckehepe or dongehyll whervpō settynge and with a shell scrapynge the skabbes wryngynge and a voydynge the stynkynge matter out of hys sorofull sores she I saye hys wyfe so armed and taught as I sayde of the dyuyle ferre passed her mayster For whē he had frō most hygh ꝓsperite brought hym sodenly to be nother lorde of goodꝭ nor seruantꝭ nor yet father of any chylderne and in body without helth vnto most cruel tourmētes and miserie she yet beyonde al thys assayled him with the most vnnaturall and must vnheltheably wounde of vnkyndnes whiche most vncureable perceth the herte For in stede of louynge frēdly cōfortable wordes she assayled him with vpbraydes and rebukes and ouer all with poysoned more then dyuylyshe counsell whereby he shulde not onely haue lost for euer his most noble and moste glorious godly fame good name of Iustice Iob. ● ● whiche he had aboue all men vpō yerth god hym selfe to mytnes that sayde of hym that no man vpon yerth was lyke vnto him symple playne without gyle or deceyte and so dredful to offēde our lorde but he shulde also haue dampned his owne soule whiche was all the infors labour of the dyuyle For when she had sayde that all his hope holynes was vayne and loste she counseled hym to blaspheme god and then to fle or kyll him selfe to be rydde and delyuered of his sekenes myserie But nowe marke well for your lernynge what he aunswered vnto all these assayles and troubles Fyrste when all his goodes and chyldrene were gone he sodenly chaūged hym selfe and his aray and fell downe prostrate vpon the yerth worshyped our lorde and sayde God gaue all god hath taken hyt awaye as hyt hath pleased our lorde so hath hyt come to passe blessed be the name of god And vnto hys wyfe he sayde ●ob 2.8 Thou spekest nowe lyke vnto one of the fols that be faythles Sythe we haue taken of the hande and power of god all our goodes why shulde we not susteyne bere and suffre the yuels and greues In all these thynges sayeth the scrypture dyd Iob no thynge synne nor offende in hys lyppes nor wordes Lo in all these conflictes and assayles Iob was nothynge broken ne bowed but amonge all hys anguyshes pressures assayles blessed god wherby his lady maystres dame pacience had in hym the victorye and triumphe De pacientia homilia 4. For as saynt Iohn̄ Chrisostomus sayeth Iob had buylde his house that was his soule vpon the faste and stable rocke ston of pacience and not vpō the grauell of impacience Math. 7. Our lorde in the gospel sayeth that the wyse mā doth buylde hys house vpō a ston and the fole vpō the grauel and when the wynde leyte thonder and stormes come the one standeth by deth all bruntes and the other falleth to ruyne and is destroyde So sayeth he yf a person wolde passeforth vnto euer lastyng peace let hym seke for paciēce by suffryng and beryng of trouble and buylde his house that is to fyre and appoynt his soule hert / mynde to byde what so euer come be hyt aduersite be hyt prosperite and nother seke the one nor the other For nother of thē can hurt him that is so appoynted but rather bothe may profette hym And contrarie that person that doeth buylde vpō grauel that is that setteth hys mynde to folowe vayne voluptuous pleasure is hurt by them bothe For he is as sone ouerthrowne with ꝓsperite as with aduersite Exeample of both Exāple yf fyne golde fall in to the water take it vp agayne / and hyt wyll kepe bothe his colour fynes And caste hyt forthwith into the fyre and hyt shall nothynge be the wors but rather the more feyre and more fyne and yet be fyre and water cōtrarye And so is it of the iust person appoynted as I sayde both in welth and woo But take cley caste hyt into the water and hyt wyll parte sone in sondre And yf hyt be put in to the fyre it wyll ware harde out of kynde and lykewyse of gresse put it in water and it wyl sone wyder and rote and cast it into the fyre hyt wyl be shortly brent or burned vp And so is hyt of the neglygent careles person without appoyntment For it is not the nature of tentacions assayles that causeth the house to stande nor fall but the appoyntement and disposicion of the mynde For the houses spoken of in the gospell were all one both were houses bothe fully edyfyed buylded both of one and lyke edificacion the assayle of the weders were the same here rayne there rayne here flodes there flodes / here thonder and leyte and there the same here wyndꝭ stormꝭ there in lyke maner And yet the one house standeth faste / and the other falleth downe and why because the foūdacion and groūde was not all one It is not than the nature of the tētacions assayles or troubles but the foly of the buylder that causeth the ruyne and destruccion Iob therfore pyght hys fundacion suerly vpon the rocke so that the furious rage of the most malicious angry dyuyle nor yet any of hys wyles or craftes coulde moue hym Take good hede than you desiples of pacience and loke well vpon Iob where howe he sytteth in his golden throne garnyshed ser with the moste glorious apparell of perles precious stones in hys robe of purpure decked with diamoūdes For so I assure you was that mucke hepe or dongstyll where he sate amonge the extrementes and fylthy auoydance of bestes in the robe most ryche aray of his holy glorious body purpured with his precious bloude and meruelous matter decked with the diamondes of boytches Thriso homilia 5. a. byles scabbes For as they sayde clerke saynte Ihon̄ sayth that donghyll was more noble worshypfull then any kynges throne and that aray more ryche For yet vnto thys daye sayeth he greate multitude of people of all maner of degrees and nacions do go in pylgramage Nonate howe muche then relykes were in frō ferre coūtreyse ouer many sees vnto the countre of Arabye to se and loke vpon that donghyll and when they le it they kneled downe with greate worshype kyssed the holy groūde where his blode was shed which is more precious and ryche then any gold those boytches and scabbes more dere honele ▪ M. yerꝭ ago and more and desyrable / then any gēmes or precious stones and more be these profytable vnto euery Christiane then all worldly goodes and ryches For yf in case a man had lost a substance of goodꝭ or had a chylde ded or a wounde in his body what profette or cōforte shulde they syght