Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	air_n	element_n	fire_n	13,062	5	7.1789	4	true

Text snippets containing the quad

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

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

gyuyng of sentence and iudgement Let mercy haue the rule so yet go forth euenly to gether that trouth be kept and nother of them excede in them selfe For the moste hygh iustice Eccli 8. c. is most hygh wronge And therfore the wysemā sayth Nol● esse iustus multum Be not ●ueriuste And to muche mercye hathe bene the marrynge of many persons Vse the dothe in due maner and they wyll agre and stande bothe well to gether Exelude in all iudgementes al parrialite And neuer gyue iudgement vpon suspicion / or supposition but alway trye out y● troth byfore you gyue sētēce For two fals ꝑslous ●yers ther●● that do dr●●e or father deceytfully lede brynge the soueryns or prelates from ryght iudgemetes that is to saye I herde saye and I wende Many wyll make a cōplaynt and tell a fals tale when hyt cōmeth by trial vnto the profe then wyl they saye I sayde as I hardesaye Or els I wende hit had bene so The iudge than that gyueth sentēce vpon the mouth of these two lyers doth of tymes come vnto had I wyst and that cōmeth euer to late be sure therfore of the troth then maye you suerly gyue sentence Yf you be in doubte of the troth differre or dispatche your selfe of the cause and remyt the mater vnto hym that knoweth all troth almyghty god And remember well the sayng of the gospell Math. 7. a. By what measure you do measure your neyghbour be the same shall be remesured vnto you Suche iudgement as you gyue suche shall you haue Herein you maye perceyue that a prelate hathe a greate burthen a greate charge In olde tyme the moste holy and best lerned persons dyd most auoyde and fle that rowlme And suerly who so euer dothe desyre hyt is moste vnworthy to haue hyt ❧ ☞ ❧ ☜ ¶ Of contempt and despysynge of the worlde ⚜ ★ ⚜ THose persons that tyme that most despysed the worlde were chefly chosen yee and cōpelled by force vnto p̄lacie And doubtles they were best worthy the rowlme And yet were they of more hygh merite in that rowlme then in theyr quiete restfull lyfe Bycause they dyd theyr labours of obedience and for no worldly pleasure but onel● for the loue of god And cotrarie those that aspire and make labour meanes and wayes to be prelates as they be moste vnworthy so be they neuer quiete ne cōtent but alway labour styl to clymbe and gether ryches godwottes home Yf you wyll therfore be quiete to serue god to kepe a clene conscience haue none appetite ne desyre vnto the worlde The holy fathers that in tyme past were forced vnto p̄lacie dyd all the labour they myght to be discharged therof Theyr tresure and herte were in heuen and therfore they put away caste from them al that myght set them thens Folowe you them despice the worlde Our sauiour sayde he was not of thys worlde nor hys dysciples nother Howe than may they be worldly that wolde be of hys flocke The perfete Christiane shulde be ded vnto the worlde and the worlde vnto him The ded man loketh not vpon the glorye of the worlde No more do you yf you wyll be very disciple vnto Christe Forsake nowe in thys lyfe and vtterly despice and set at nought that thynge that when you be ded you can not haue ¶ Of almes dede RAther studye you howe you may discretely departe with that you haue Play the wyse marchant y● is no thyng loth to sende his goodes ouer see where he supposeth to haue other goodꝭ better and more pleasant for them And specially yf he purpose and determine him selfe to go after hys goodes into that coūtre for euer to remayne / and there to byde So do you Remember what saynt Paule sayeth We haue here no citie Hebre. 13. c. towne nor home to dwell in but we seke and labour for an other Sende youre goodes then before you Delyuer them vnto a sure carier a faythfull factour that is vnto your sauyour Iesu christe he wyll not deceyue you he can not deceyue you At y● day of iudgemēt he wyll saye vnto you Math. 25. d. What so euer you gaue vnto the pore in my name for my sake that gaue you vnto me And all that shall you fynde byfore you with the vsurie gaynes accordinge You shall haue more wynnynge then the cōmune gaynes a shylynge of the pounde For you shall haue more then a pounde for euery peny Eccli 7. a. Despice not then to gyue almes sayth the wyse man For almes sayth he claused or hydde in the herte or in the bosum of the pore man Ibidē 17. c. wyll praye effectually for you and wyl kepe you from all yuel And also almes vnto a mā is lyke vnto a bagge of money or tresour borne or caried with hym to serue hym at nede and hyt wyll kepe hym derely in grace / fauour and afterwarde hyt wyll aryse rewarde euery man accordynge To. 4. a 12. b. And it wyl delyuer a person from fynne and frō death For as water doth quench fyre ●o doth almes ●●ecke and resyst sinne Lu. 11. f. De●e and gyue almes sayth our sauyour then be all thynges clene vnto you and without sinne Ibidē 12. d. And in another place Sell you sayeth he youre possessions and gyue in almes Nowe you se well and perceyue that good it is to gyue almes But yet se and loke well that you gyue hyt after a due fourme Fyrst you must loke vnto the ende to what intet and why or wherfore you gyue your almes That is fyrst chefly and principally for the loue of god and for the rewarde that he of his goodnes hathe promysed therfore Almes must also be done with a good wyll with a glad herte and iocunde mynde 2 ●o 9. b for that god loueth and not with murmur or grudge as loth to depart withall but lyberally frely hastyly forwith without stoppage when the nede appereth And euer with pytie and compassion vpon the nedy For so dothe that name Elemosine sowne that we call almes An other cyrcumstāce of almes is to be secretely done Math. 6.8 Cum facis eleemosinam noli tuba canere ●●te te When you do almes sayth our fauiour haue not a mynde or wyl that hyt shulde be blowne abrode bosted and shewed forth as do ypocrites because they wolde be praysed and honored of the people For I assure you sayeth he they haue receyued here theyr rewarde therfore But whē you do your almes sayeth he let not your lyfte hande knowe what your ryght hande dothe So that your almes be done in secrete maner pryuely and then wyll your father that byholdeth and syeth all secretes render and rewarde you He dothe not forbede / in thys saynge that you shulde not deale almes opynly For that must some persons nedely do or els deale none where when hyt were most nede / but