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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

be gone Ioc. 3. ● is not from aboue as saynte Iames sayth of sapience 2. Io. 2. And saynte Iohn̄ cōmaunded his disciples therfore that they shulde not wyll ne desyre to loue the worlde nor those thynges that be ther in The worldly pacience than is al worldly and the gostly pacience heuenly The one bestly carnall The other gostly and spirituall The one / synfull and dyuelyshe And the other good and goodly Vnto the ton pacience man may attayne and rech by hym selfe by his owne wyll But vnto the tother not so And why The cause is that the cōcupiscens desyre and loue wherby the worldly ꝑsons do so styffly and obstinately bere and suffre paynes and sorous is of the worlde all synfull and man of hym selfe may fal into synne though he can not by hym selfe aryse agayne vnto the state of grace as by exeāple a man cā not clymbe vnto a steple toppe without streyrꝭ or some other-helpe but when he is at the hyghest place therof he may of hys owne wyl without helpe fal downe But vnto the gostly pacience man may not so attayne and come of hym felfe be cause the seruou● loue and desyre wherby the gostly ꝑsons done so strongly and meruelousely suffre so wonderfull paynes is of god and god is a spirite impossible that maye not suffre ne haue any payne A man therfore can not loue that thynge impassible with out he be holpyn inflamed with that godly fyre that is the holy goste so then maye he loue god and by that loue he may suffre and gladly bere vnsufferable and vnbereable paynes for god For as we sayde before charite bereth and suffreth al thynges Psal 〈◊〉 3. d. From the whiche charite saynte Paule sayde no thyng shulde departe him Nother trouble nor anguyshe nother hongre thyrst nor colde no peryle nor ioperdy ne ꝑsecucion nor vengaūce no dent of swerde nor drede of death For hyt is wrytten that we be mortified put to death euery daye / in all our lyfe tyme for the good lorde but in all these do we venquyshe and ouercome al for hym and by hym that hathe ꝑfectly loued vs. For I am certene sayeth he that nother death ne lyfe nor angelles nother pryncipates nor vertues nother thynges instant or presēt nor thyngꝭ to come No strength nor power nother heyght ne depthe nor any other creature may departe vs from the charite and loue of god which is in Christe Iesu our lorde and mayster Nowe you se what myght and strēgth loue hathe and howe inwordly ꝑsons hyt causeth them to take great labours and suffre muche and so to lerne pacience / and yet is hyt in dede no pacience nor worthy the name of paciēce although hyt be a suffraunce and so doeth seme only pacience For as we haue shewed before the cause of the suffraūce doeth make pacience not the selfe suffraunce yet may we christians take exeample at theyr suffraūce that be worldly to lerne and wynne true faythfull meritorious paciēce And muche may we be abashed a shamed of our dulnes and vnkyndenes when we se or here howe they suffre bere for the vayne loue of theyr lewde desyres and howe lytle payne we take and suffre for god to wynne very pacience Nowe let vs thā●urne our face frō thys maner of paciēce because we perceyue hyt is not true paciēce although the exeample myght moue vs and so teache vs / and let vs folowe the exeamples of better maysters and more sure lernynge ❧ ☞ ❧ ☜ ¶ Of the exeamples of gostly persons The .xvi. Chapiter ❧ ⚜ ❧ SAynte Iames sayeth we may take example of the yuel labour I● 5. 〈◊〉 payne and pacience of yuel persons but muche more of the holy ꝓphetes whom nowe we blesse and prayse for theyr paynes and suffrynges you haue harde sayeth he what Iob suffered and what ende our lorde made you haue sene and perceyued Nowe than yf we shall take the doctryne and lerdynge of our pacience / before defined Ro. 2. ● and destribed at and by exeample We maye well begynne at the exeample of oure Lorde god that as saynte Paule sayeth doeth by greate pacience tarie byde and loke for oure ●ōuersion from synfull lyfe vnto good lyfe Aug. de paciētia Cap●● But here must you beware that you thynke not ne beleue pacience to be in god as hyt is in vs. For w● can neuer haue pacience without payne without suffrynge of losse hurte or grefe whiche maner of passions be neuer in god but when god doth mynystre Iustice so doth punysh the synne of man then we saye that god is angry displeased and yet in dede ther is no perturbacion of that passion of Ire in hym And agayne when he doeth vse vnt● vs his mercy grace benignite and goodnes then saye we that god loueth vs is pleased with vs and yet be ther non suche mutacions nor chaungynges of affec●yons or passions in god And yet may we say that god without any passion is most hyghly paciente And that he hath not only moste parfecte pacience but also that he is the selfe essenciall pacience and the founteyne well spryng and begynnynge of all good pacience And therfore they erre and thynke muche a mysse Aug. de paciē●●s et eypr● anus aug 〈◊〉 supr● Cap. 5. that do saye they may haue pacience of theyr owne selfe by the libertye of theyr fre wyll For Dauid sayde good lorde god thou arte my pacience That god hath pacience and that muche and meruelous aboue that any tonge can speke or any hert may thynke appereth openly from the begynnynge of the worlde In that specially that he so paciētly and mercifully suffred and bare the greate vnkyndnes yet forther the great rebellious obstinacie and disobedience of our fyrst parētes Adame and Eue. And also of theyr fyrst sōne Cayne in fleyng of his brother Abel And euer sythe that tyme hytherto hath borne and suffred and yet doth bere vnto the greate contumely and dyspyte of hys mayeste honour the ydolatrye of Caynes poste ryte ysshue and ofsprynge Cyprianus vbi supra and of al infideles that sette vp theyr fals goddes theyr ydoles of yerth metalles of ston wode in theyr profane tēples that is to saye such tēples as were neuer cōsecrate ne halowed but cōtrarye vnto all good religion wyched cursed he suffreth them to do vnto them sacrifice and sacrilege And yet god doth not only suffre and most paciently bere them in all these many other abhominacions but also dothe gyue hys gyfies equally as well vnto thē as vnto hys chosen chyldren The son the mone and y● sterres the elementes all maner of wedders all maner of frutes and fode in lyke vnto the good and badde or yuel ꝑsons And although hyt be in hys power and also iuste vnto theyr deseruynge to take vengaunce and wreke vpon them vtterly to destroy them yet

❧ Here foloweth 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 whit forde ¶ CVM PRIVILEGIO AD IMPRIMENDVM SOLVM ¶ The contentes of this Boke FYrste a deuoute worke of pacience A worke of dyuers impedimentes and lettes of perfectyon An instruction to au●… 〈◊〉 eschewe vyces and folowe good maners Of Detraction ¶ A preface GOOD deuoute reders I made myne excuse as foloth shewed you the verye cause of the settynge forth of my name But nowe I am cōpelled not onely to setforth my name but also to ioyne therunto thꝭ cata loge and wryttynge of the contentes by noūber of thꝭ volume And that I do charitably to gyue you warnyng to serche well / and suerly that none suche other workes be put amonge them that myght deceyue you For of a certente I founde nowe but very late a worke ioyned and bounde with my pore labours vnder the cōtentes of the same volume / and one of my workes that was named in the same contentes lefte out in sted wherof was put thꝭ other worke the was not myne For the tytle of myne was thus A dayly excercyse experience of death An the other worke hathe no name of any auctour and all such workes in thys tyme be euer to be suspected For so the heretykes do vse to sende forthe theyr poyson amonge the people couered with suger For they seme to be good and deuout workes be in very dede very starke hereses as of late I sawe a boke worke of the archeheretyke Luter trāslate into Englysh worde for worde and I sayde that boke was against the kyuges honour bycause he had by hys noble worke condempned hym for an heretyke Be you ware therfore of all suche fatherles bokes that nother haue the name of the auctour nor of the translatour Knowe what you rede and what you suffre your chyldren to lerne Specially after my pore aduise medle not with the workes of nameles vnknowne auctours I haue shewed you why ¶ The preface vnto the deuout reders I Byseche you all good deuout reders take euer myne excuse in setting forth of myne name for a verye trothe not otherwyse to be done then that none other person shuld be supposed in blame for my defaultes yf the worke went forth wtout any named auctour I wrote thꝭ worke many peres ago as I sayd of the worke of deth by lyke occasion haue nowe sende hyt forth in prynte I byseche our lorde you may take profete and edification therby for that is my mynde and desyre And troth hyt is that in the redynge and recount of any vertu pfet may be takē And for a suerte thys vertue of pacyence is a noble vertu muche necessarie for euery faythfull Christiane Cipriauus de Pacientia as shall playnly appere vnto you yf hyt maye please you to rede hyt ouer notwithstandyng hyt is better to haue hyt then to rede hyt Better to practise hyt then to knowe hyt Better to worke hyt then to wyshe hyt And yet by redyng hyt may the better be knowne And wel knowne the vetter be put in vse excercyse and practise And well vsed and excercysed the more may hyt profet Rede hyt therfore I praye you and take with charite and good wyll that therof is offred and thus euer fare you wel in our lorde god and most swete sauiour Iesu Chryste and of youre charite praye for the olde wreche youre assured bedeman late of Syon Rycharde Whytforde ¶ Here foloweth the chapters of the fyrst boke called the boke of pacience THe definicion of paciēce in generall Fol. i. Of naturall pacience Fol. i. Of artificiall pacience and of the defynycyon or determynacyon therof Folio iiii Of the very true determynacyon discripcion and declaracyon of meritorious pacience Fo. v. Of the ymage and byhauour of paciēce Fo. v. Of the cōmodites or frutes of pacience in generall Folio vii Howe pacience is profitable and necessarye vnto the true gettynge and vnto the lawfull kepynge and increasynge of worldly goodes Fol. vii That pacience is necessarie for the due and lawfull kepynge of suche goodes as be truely lawfully goten Folio viii That pacience is cōmodious profytable vnto the good state of the body of man Fol. x. Howe pacience is cōmodious and necessarie vnto good fame and good name to be obtayned holden and kept Fol. xi ¶ Of the fourth cōmodite frute and procete of pacyence folio xiii That pacience is profitable and necessary vnto the quietude and reste of mans mynde fo xiiii Of the circūstances of pacience folio xvii Howe paciēce is adquired gotten lerned fo xxii Of the example of worldly persons fo xxv Of the example of gostly persons Fo. xxviii ¶ Of the paciēce of our lorde and sauiour Iesu Folio xxxv ¶ That our owne meserye and multitude of our synnes shulde moue vs vnto paciēce fol. xl ¶ A brefe recapitulacion and short recounte of the sayde cōmodites of pacience by the respecte and consideracion of impacyence and of the merites and rewardes of pacience folio xiii Of the merite of the rewarde of paciēce fo xiv ¶ The chapters of the boke or worke of dyuers impedimentes and lettes of perfectyon ☞ ☜ OF the fyrste impediment Folio xlix Of the secūde impediment or let of spiritual profete and increase folio li. Of the thyrde impediment or let of spiritual profete and good spede folio liii ¶ Of the fourth impediment and let of spiritual profete and spede folio lv Of the fyfte impediment or let of spiritual pfete and increase of perfection folio lvi Of the syxte impediment let of spiritual pfete good spede in the lyfe of perfection fo lvii ¶ Of the seuynth impediment let of spirituall profete forwarde spede of perfection fo lviii ¶ A lytle lessen of foure vertues good and profe table to be had of euery ꝑson but not to be called vnto remēbrans but rather to be forgotten fo lx Of the secūde poynt that shulde rather be forgoten then remēbred Folio lxii Of the thyrde poynt to be put clene away neuer to be called ne kept in remēbrans folio lxiii ¶ Of the forth thynge to be forgotten and to be put frō our cogitacyon remēbrans fo lxiiii ¶ The chapters of an instruction to auoyds and eschewe vyces and folowe good maners ❧ ❧ Of yuell thoughtes Folio lxvi Of chastite folio lxvii ¶ Of prayer folio eodem Of superfluous fedynge folio eodem Of aspecte or cast of the syght folio eodem ¶ Of the cūpanye and presence of the contrarye sexes folio lxviii Of labour occupacyon and of the contrarie that is ydelnes folio eodem ¶ Of redynge folio lxix Of humilite or mekenes folio eodem Of the constancie of mynde folio lxx Of pacience in aduersite folio eodem Of the imitacion folowyng of good mē fo lxxi

reioyce bost and crake therof as though thou haddest not so taken and borowed hyt And saynte Gregory agayne Grego he the sheweth out borded goodꝭ as hys owne doth feght with god with his owne rewardes and gyftes Dessende therfore sayeth saynte Augustyne and come downe lowe that thou mayst ascēde and clymbe suerly vp make thy selfe vyle meke lowe that thou mayst be exalted promoted lest peraduenture yf thou exalte thy selfe thou be plucked downe agaynst thy wyll For so sayth our sauyour in the gospell Qui se exaltat humiliabitur Who so euer doth exalte et enhauns or set vp hym selfe shall be brought downe made vyle and lowe By these auctorites many mo dothe appere that to call vnto remēbrans / our good dedes or vertues is not profetable but rather perilous Notwithstandynge for such causes as I shewed before in extreame disconforte it may be lawfull and good as we haue of the holy father Iob Iob. 31. in the .xxxi. Chapiter throughout And specially at the houre or in the Ioperdy of death as is euident in the boke of kynges of the good kynge Ezechias 4. Regū 20. a. So may we do at suche tymes / or in such necessites that is to saye to cal wylfully vnto mynde and remēbrans our good dedes and workes or the paynes that we haue suffred for the loue of god to quench vi●e and to kendle and increas vertue And therfore I wolde aduyse all them that shall fortune to be present with any persons drawynge vnto death to put them in remēbrans of all suche and that they neuer thynke at that tyme vpō any fy●●e ●●off●ns that euer they dyd but to cōmytte all those with stedfast fayth / and pure hope vnto the passion and death of our sauyour and vnto hys mercy Amen ¶ Of the secūde poynt that shulde rather be forgotyn then remēbred ❧ ☞ ❧ ☜ LYke as we shulde not call vnto mynde or remēbrance our good dedes So shulde we clerely forgete all yuel and wronges done vnto vs / of any ꝑson for any cause And yf by chauns any suche come vnto mynde put them quycly awaye with violence So was cōmaunded in the olde lawe Seke not vengauns nor to wreke thy selfe Leuiti 19. d. nor kepe in thy mynde the iniurie or wronge of thy neyghbour But here some persons wyl saye Syr I can fynde well in myne herte to forgyue the wronge but I can not forgete hyt And although I do not seke or mynde any meane of vēgauns yet my hert doeth some tyme aryse and I then murmure and go out of cūpeny ●er●er supra cautiē wyll nother salute ne be saluted of the parties and yf by chauns I can not auoyde then I checke or vpbrayde the person of the wronge Thys forgyuenes can not discharge the conscience byfore god And yet be they in wors case that make outwarde a fayre face as though all were clerely forgyuen and yet inwarde they bere rancore and grugge wolde be glad that god or some other persons shulde take vengauns or do some hurte vnto the parties Thys is in dede a very hatered who so kepeth hyt in herte be homicides and manslers Qui odit fratrem suum 1. Io. 3. c homicida est Who so euer sayth the scripture hateth his brother is a mansleer That hert or mynde that lyghtly forgeteth the benifetes of his frynde and that holdeth kepeth well in mynde the hurt and iniurye of hys foo or enimie is well assimuled and lykened vnto a colender or streyner that putteth on t the beste and reteyneth and kepeth the worst A very faythfull christiane therfore shulde clerely fully forgyue and vtterly forgette with al hys herte al iniures wronges and hurtes done in any wyse vnto his goodes or body Takynge euer example of oure sauiour and his holy folowers For he prayde his father vpon the crosse to forgyue hys foose and cruel crucifiers And saynt Stephan in lyke maner And saynt Bernarde sayeth that god doeth lyberally Gernar and frely forgyue all penitentes al iniuries wronges so that nother he wyl by damp nacyon take vēgeance nor yet cōfounde or make them abashed by vpbrayde nor impute ne lay any thynge vnto theyr charge by lesse loue or fauour so that they onely haue perfete wyl to do no more And yf we do in lyke maner eche vnto other we shall fullfyll the greate and laste cōmaundement that our sauiour gaue vnto hys disciples saynge Hoc mando vo bis c. Io. 15. c. This one thing I cōmaūde you sayde he that you loue to gether that you fauore eche other For in that shal euery mā knowe sayeth he that you be my disciples yf you loue eche other Thus shall we than haue perfete and vnfayned charite in our hertes yf we forgete and neuer kepe in mynde or remēbrance iniuries wronges hurtes hyndrances and al displeasures done vnto vs. ❧ ☞ ❧ ☜ ⚜ ❧ ¶ Of the thyrde poynte to be put clene a way and neuer to be called ne kept in remembrance ☞ ⚜ ☜ THe thyrde to be forgoten is the dilectacion of synnes past which is very perilous For although the recorde and remembrans of synnes past may be good and profitable vnto some persons yet is that recorde neuer good Augu● but rather yuel except ther folowe forthwith some maner of repentance sorowe and displeasure for the offēce of god in the synnes or by those synnes But to haue delectacion in that recorde or remembrans is neuer good but alway nought For as saynte Hugh De sancto victory sayeth Huge when so euer our lorde god by his holy sarramētes or by cōtricion doth louse the penitent from hys synnes forgyueth hys transgressions and offences he dothe therwith also bynde hym vnto perpetual detestation hatred of them that is that when the sayde synnes come vnto remembrans by any meanes that the person be abashed of them with hatred and sory that he so dyd with purpose and mynde neuer to cōmit any suche agayne and thus that recorde may be good and profetable as I sayde vnto some ꝑsons For theyr be some maner of persons that after myne opinion shulde neuer call wylfully theyr synnes vnto mynde nor yet when they come vncalled kepe them in remēbrance For some persons be carnall very frayle and sone set one fyre in flamed or at the least sore assayled with a lytle remēbrans and so intendynge by recount of theyr synnes to make a mendes sodēly they fal vnto forther daunger Let these maner of ꝑsons therfore beware and neuer call those synnes vnto mynde that were cōfessed And yf by chaūce they come to remēbrance let them caste them quicly a way with feare horror detestacion indignacion as they wolde cast an edder or a snake from theyr hande or a venemus tode that sodenly shulde fall in theyr lappe and with reuerēde drede retourne vnto our lorde god and most swete sauiour

vnreasonable and insensible creatours myght not bere For the son the mone the starres and the foure elementes dyd not bere ne suffre his death paciently but openly shewed them selfe to be confounded troubled and discontent therwith The son and the mone the starres bycause they wolde not se and beholde that cruell dede of the Iues dyd hyde and withdrawe theyr beames and lyght So that the nyght dyd close shyt vp the day all remayned in darkenes The yerth quaked the stones brake graues opened and ded corses dyd aryse and all to complayne in theyr maner vpon the innocent death of theyr maker And he hym selfe in al thys wrongfull intreate nothynge sayde ne spake ther vnto nothyng was he moued Nor yet in al these paynes and passion shewed he any sparcle or the least token of his maieste to be knowen but perseuerantly and cōtinually he suffred all vnto the laste ende bycause that my lady paciēce s●●●de in hym tryumphe and be shewed and knowe a●l all / and perfect And yet after all thys se and by holde a pacience aboue paciēce that is that he dyd and yet doeth receue vnto grace them that slewe hym and that they may be cōserued kepte therin He setteth open the gates sacramentes of his holy churche vnto all persons that wyll retourne and come whome vnto hym For the moste vnkynde aduersares the most fel blasphemers and raylers and the most cruell and hatefull enemies of hys holy name yf they wyll repente and do penaūce knowlegyng theyr defaulte and trespas he doth not only receyue vnto grace and forgyue wholly and fully all theyr synnes but also he doth gyue them inestimable vnthynkeable rewarde that is 2. Cor. 1. e. here in thys lyfe a confortable quietude reste of cōscience For saynt Paule sayth Our glorye prayse and conforte is the testimonie and wytnes of our conscience and thys is no small gyfte nor lytle to be estymed or weyed but yet that foloweth is more and greater gyfte that is the rewarde of the kyngdome of heuen in ioye and blys euerlastynge Oh good Iesu what may be more paciently more benignely and gently or what maye be more louyngly and mercifully spoken ymagyned or thought Those that shedde the blode of Chryste were quyckened and made lyuely by the same blode of Chryste Suche and so greate and meruelous is the pacience of Chryste And els yf hyt had not bene so greate we shulde haue lacked and myssed in the churche of Chryst many greate doctours and teachers and examplers of paciēce As saynte Paule saynt Cypryane dyuers many other yf we than do dwell and byde in Chryste most dere bretherne deuote scolers of pacience yf we haue clothed as saynt Paul sayeth and put Chryste vpon vs Ro. 5. d. as our lyuery that is yf we wyl faythfully were hys lyuery clothynge bere hys connysaunce and bage of armes yf we take hym for the way / and meane of our helth saluacion let vs then that do folowe hys holsome steppes go 1. Io. 2. and passeforth after hys Exeamples for saynt Iohn̄ sayeth who so sayth he dwelleth in Chryst must walke and go forth after suche forme maner as he walked wente And saynt Petre sayde vnto hys disciples 2. Pe. 2. Chryste dyd suffre and take payne and passion for al leuynge and gyuynge exeample vnto all you faythfull people that you shuld folowe hys steppes For he dyd neuer synne nor trespas nother in dede nor worde Note thys poynt well good deuote reders that syth our sauiour Chryste neuer offended in the least thynge and yet suffred moste and that moste wyllyngly also without any gruge hys exeample of paciēce muste nede be vnto vs excellent and occacion of good reason for vs to take pacience and gladly to suffre / that we haue well deserued for our synnes and offences ❧ ☞ ❧ ☜ ¶ That our owne myserie and multitude of our synnes shulde moue vs vnto pacience The .xviij. Chap. ❧ ☜ ❧ ☞ YF we cōsyder how much we of iustice be bounde and howe muche of good reason we haue deserued to suffre we may the rather be moued vnto paciēce Fyrste than that we of iustice ryght shulde suffre all paynes and sorowes paciently let vs remēbre the sentēce of our lorde god which sentence anone in the bygynnynge of the worlde and of man kynde he gaue vpō our parentes and forefathers Adam and Eue because that they myndeles and forgetfull of hys cōmaundement wylfully brake hys lawe wherby all theyr posterite yssue and ofsprynge be borne and bounde vnto pressures cōflictacions paynes troubles and labours all the tyme of thꝭ lyfe For thus our lorde sayde vnto Adam Genes 3 ● d. Because thou waste obediente vnto the voyce and counsell of thy wyfe And so hast eaten of that tree wherof I cōmaunded the thou shouldest not eate cursed be the yerth in thy worke Thou shalt in greate labours eate therof all the dayes of thy lyfe And hyt shal bryng forth vnto the thornes and breres or bremles And the herbes of the felde shall be thy fode And in the swette of thy face shalte thou eate thy brede vnto the tyme thou retourne and tourne agayne into yerth wherof thou came / was made For thou arte duste of the yerth and into duste shalte thou retourne Thys is the sētēce of god vnto y● which all we be boūde vnto the tyme that death departe vs from thys worlde For by thys sayde sentence all we must nedely remayne and byde in sorowe mournynge payne trouble and labours all the dayes of our lyfe And so eate our brede in the swette of our face and in continuall myserie In tokyn wherof euery man when he is fyrste borne and receyued into the hospitall and ynnes of this worlde for we haue here no dwellynge place he begynneth hys lyfe with teres and wepynge Hebre. 13. c. And although he be yet ignorant no thyng knoweth of thys worlde ne any thynge els cā he do in that fyrste natiuite and byrth but wepe yet by the prouidence and disposicion of nature he lamenteth and mourneth And thus the rude and vntaught or vnlerned soule and lyfe of man forth with in the fyrste begynnyng doeth by hys wepyng and mournynge testifie and wytneseth the anxietes / anguyshes labours storines and turmoyles of thys worlde wherinto he entreth and cūmeth For certenly as longe as we lyue in thys worlde we muste nedely swete and labour and suffre many greues And yet in all our paynes shall we neuer haue better solas and conforte then of paciēce Al thys nowe haue we shewed vnto you that you shulde euidētly perceyue and se howe by the iustice and ryghtwysnes of god we be boūden to suffre and take paynes and moued by our owne miserie to lerne pacience yet haue we a forther occasion to suffre to lerne pacience of our owne deseruyng For that I spake of before was iuste and due