THE PICTVRE Of Patience. OR, A DIRECTION to Perfection.

Most needfull and vsefull in these dangerous daies of sinne, and publike feares.

Iames 1.4. But let patience haue her perfect worke that you may be perfect and entire, wanting no­thing.

LONDON, Printed by T.H. for Robert Milbourne, and are to be sould at his shop, in Pauls Church-yard, at the signe of the Gray-Hound. 1629.

TO THE RIGHT honourable, and right vertuous Lady, The Lady ASTON, Wife to the right honourable the Lo. Aston, B. of Forfar, W.I. wisheth all increase of happinesse; externall, internall and eternall.

Good Maddam

VOuchsafe, to ac­cept this, once your owne by priuate Deuotion & now made yours by publike Dedication, and when [Page]your Religious Soule shall make a pause from your more holy Meditations, I beseech you, vouchsafe to cast an eye vpon this treatise, it may be you may finde and feele the spirit of Consolation, working in it. The Lord of Heauen blesse you vnto my Lord, my Lord vnto you, and you both with all your hopefull issue to his sauing Grace, which is and shall be the hearty Prayer of

Your most humbly deuoted seruant William Ieffray.

The picture of Patience. OR, A DIRECTION to Perfection. Most needfull and vsefull in these dangerous daies of of sin, and publike feares. A discourse confined to that place of the Apostle,

Iames 1.4.

But let patience haue her perfect worke, that you may be perfect and entire, wanting no­thing.

NOt so anciently, as most truely and diuinely was it said; Fortior est qui se quam qui for. tissima vincit moe­nia: A Christians valour is better [Page 2]expressed in conquering his affe­ctions by patience then in vanqui­shing of the whole world by vio­lence. Many haue powerfully sub­dued others, which poorely and basely haue beene conquered by themselues. And this I dare af­firme (since the Scripture war­rants it) That hee who well go­uerneth his passions, Pro. 16.32. is more hono­rable then a Commander ouer Nations. They beare soueraigne power ouer others, this ouer him­self. They are but rulers ouer some part of the [...]; but hee is absolute lord and gouernour of the whole [...], the Isle of Man; which yet by an inevitable decree is as subiect to the distem­per of Affection as the largest Re­giments to the distraction of O­pinion. How great an Emperour then may he be that guides his af­fections by the Rule of Reason, and subdues his passions by vncon­querable patience? who sailes in a Harbour, though the Tempest [Page 3]storme at Sea; and by a diuine Moderation sailes happily betwixt Scilla and Charybdis, stoutly with­standing the frowardest blasts of Calamitie, and comfortably appre­prehending the sweete gale of Peace; not deiected by Aduersitie, not erected by Prosperity, but like the neuer-fading Laurel greene as well in Winters calamitie as in Summers comfort. The Apostle then seeing the excellencie of this vertue, and knowing of what so­veraigne power and precious vse it would be to cure the miseries of all the dispersed, (and therefore distressed) Iewes, commandeth them to plant this hearb in euery one of their Gardens as being the true Hearts ease: which though it be planted by Paine, watered with Teares, cherished with Sighs, yet the floure it beareth is Perfe­ction, as he here sheweth.

Let patience haue her perfect worke, that you may be perfect and en­tire, wanting nothing.

Which words conteine a third reason, of the formerly propoun­ded dutie, verse 2. My brethren count it all ioy when you fall into di­uerse temptations; where hauing charged them to beare afflictions and temptations, and that with all ioy, knowing what a bitter and tart doctrine it was to the palate of the flesh, he doth inforce it by a threefold reason, Eccl. 4.12. as a threefold Co [...]d which is not easily broken.

First, because temptation is [...]; A triall of our faith. Secondly because our faith being tried bringeth forth patience.

Thirdly, if patience may haue her perfect worke, then (ab effectis) she will make vs perfect and entire, wanting nothing.

Here by an excellent gradati­on he brings vs De profundis to In excelsis, from the bottomelesse pit of Miserie to the highest pitch of Glory. For temptations doe deepe­ly plunge vs into the depth of ca­lamitie, but if by remembrance wee [Page 5] consider, and with consideration re­member that they are Gods Touch­stone, for the triall of our faith, they will make vs patient, and if patience may haue her perfect worke by perseuerance, shee will make vs perfect.

See here Iacobs Ladder reach­ing from Earth to Heauen, G [...]. 28.12. moun­ted from bane, but aymes at blisse, listing vs euen from the gates of hell, to the Port of Heauen; lea­ding vs by the hand from Aegypt to Canaan, from mans deepest misery to his highest folicitie.

So that in the Coherence, wee may obserue the former Admoni­tion inforced by a powerfull Rea­son, and that Reason seconded by a worthy Admonition, which easily divides this portion of Scripture into 2, parts.

1. An Admonition; Let Pati­ence haue her perfect worke.

2. A Reason inforcing the Ad­monition; That you may be perfect and entire, wanting nothing.

In the Admonition 2. things are considerable, 1. the subiect of the Admonition, which is Patience; 2. the Admonition it selfe, Let her haue her perfect worke. Thus for a while must I diuorce Patience and Perfection, the Author and the worke; but in the end I will con­ioyne them like Hippocrates his Twinnes, and leaue them to liue and die together.

The first obiect that offers it selfe to the eye of our considera­tion, is the subiect of the Admo­nition, Patience; Let Patience &c.

Plato was wont to speake of wisdome that if she could be seene with humane eyes, without doubt she would moone mens hearts, greedily to affect her: So may I say of Patience, that if the eyes of our mortall bodies could see the excellencie of this vertue, no doubt but our eyes would teach our hearts to affect so excellent a beauty.

Your eies might then performe [Page 7]that dutie which now my vnskil­full pencill must doe, for the sight of that diuine vertue would easily bring forth in you Amazement; Amazement would procure Re­spect; Respect would breed a re­uerend and observant loue: Shee being like the Tree which Moses cut downe and threw into the bitter waters of Marah to make them sweete: Or Eliah his cloake, Exo. 25.25 2 Kin. 2.14 by which Elisha diuides the wa­ters of Iordaine; for Patience it is that turnes the Gall of bitternesse into sugred and sacred Content; that divides the troubling waters of affliction, to make an easie pas­sage for vs into the Land of our ce­lestiall Canaan

But that we may the better dis­couer the beauty of this vertue, I will first expresse her by her defi­nition. Secondly delineate her by her Picture. Thirdly decypher her by her Character. And lastly commend her by her Effects.

First for her definition (which [Page 8]Logicians call Dèfinisi evolutio): S. August. defines her thus. Patience is a religious mans gratefull vn­dergoing of all troubles & labors for the loue of God, & the hope of the reward of eternall blisse. Grego­ry thus, To be Patient, is with an e­quall minde to endure mischiefes from other men, & not to be mo­ued with anger towards them that do inflict them. Others thus, Pati­ence is a vertue by which a man beares all infirmitie and aduersity that can betide him, with an vn­danted & constant resolution, for God & godlines sake. And this la­ter definition may be preferred to the former, who though they doe expresse Totum Patientiae, yet they doe not expresse Patientiam totali­ter. They doe expresse the whole of patience, but not patience wholly: And to this last agreeth the definition, which may be ga­thered out of Calvin and other Orthodox writers, namely, that Patience is a voluntary suffering of [Page 9]all losses and crosses for Christs sake and the Gospels, grounded vpon the neuer-fayling prouidence of God. Now when I speak of a volunta­ry suffering, I meane not a Stoicall stupiditie, as when a man seemes to be senselesse in affliction; but I meane such a suffering as pinch­eth and pleaseth; pincheth with griefe, pleaseth with reliefe; pincheth with griefe, when wee feele the rod vpon our shoulders, and sit with Israel mourning by the waters of Babylon: Ps. 137.1. pleaseth with reliefe, when we feele Christ drying vp our teares and curing our wounds and telling vs in the eare, This grace is sufficient: 2 Cor. 12.19. ei­ther by trying vs in the fire to make vs pure, or by changing our Elegies into Eulogies, by a hap­py and heauenly deliuerance; for then shall our water be turned in­to wine, our mouthes shall be fil­led with laughter and our tongues with ioy. Againe it is not euery suffering but a suffering for Christ, [Page 10]wherein patience truly can shew her selfe; for Heathens so can shew vs patternes of patience, but the Christian must arme himselfe to suffer patiently, not for euill but for good, yea for God: And hap­py are those soules that so suf­fer, for if Patience haue her per­fect worke, we shall be perfect.

The second thing obserued, was to delineate her by her pi­cture, for which I will be behol­ding to that exact Symmetritian Tertullian, who doth thus deci­pher her; Patience (saith hee) hath a most quiet and a most plea­sant aspect, her forehead pure, voyd of all wrinckles either of sorrow or anger; her eye-browes sweetely but modestly inclined to Myrth; her eyes cast downe, but by humilitie, not by infelicitie; her mouth sealed vp with the ho­nour of Silence; her colour such a; Securitie and Integritie are wont to haue; her head she often mooues with a threatning laugh­ter [Page 11]against the Deuill; as for her apparell about her breasts it is white, close to her body, to signi­fie she is neither puffed vp, nor yet disquieted, she sits in the throne of the sacred spirit: for where God is, there is his Nurse­child Patience: here you heare not but may euen see the admirable beauty of this vertue, which Pru­dentius that diuine Poet, or Poë­ticall Diuine doth (after Tertulli­an) thus delineate,

Behold how Patience with a mild aspect,
Stands in the midst of vertues chiefest foes,
No trouble can her setled minde deiect
From Resolution: She vndaunted goes
Into the midst of danger, whose rough piles
Doth lend her wounds which she repaies with smiles.

See here (and admire to see) the excellencie of this vertue, and let vs learne at last (at least for shame) to loue her, whom thou seest to be so excellent: is not beauty loues loadstone? why should it not then attract thy heart to bee [Page 12]enamored of her? that Patience may haue her perfect worke &c.

The third thing was to decipher her by her Character & a kind of morall instruction as not much in vse among the ancients so happi­ly receiued in these times of ours. I will therefore thus presume to Characterike her: Patience is Mise­ries best Physick which if she doth not extirpate, doth yet extenuate the disease: she is the nurse of valour and Christian Resolution, the Child of Calamitie, and Mother of true Constancie; she goes the Milkie way to the golden Meane, bearing as well from the Rock of distemper as of distraction; she sets her selfe a worke with Dorcas to make cloathes for vertue, against the win­ter of Aduersitie; she sleepeth con­tentedly vpon a bed of Nettels, and riseth with comfort from the Couch of care; shee may bee made subiect to, but neuer the subiect of Misery: Misfortune may be an vsurping Tyrant ouer her to paine [Page 13]her, but neuer a receiued Soue­raigne to command her; she weepes the teares of Comfort, and findes Content in the middest of discon­tent; thus by a heauenly Neglect she makes Troubles and Calamities the Foyle of her Lustre, making the deepest misery the Basis of her highest triumph: Gold she is, and therefore pure for the Fire; Wheat she is, and therefore cleane for the Fanne; Oyle she is, and therefore clearer for the presse: In a word she gaines by losse, and mounteth from the vale of Miserie to the mount of Glory. See here the Character of this blessed vertue, and blessed is he that can enioy her, not to possesse her onely, but to be possessed of her.

The last thing obserued was to commend her by her Effects. So that as the woemen said, See what Dorcas did when she was a­liue; so may I say, see what works Patience would doe if she were a­liue. Now these effects are admi­rably [Page 14]laid downe by Tertullian and after him by Cyprian, the happy Imitator of Tertullian (as Lorinus noteth) namely that Pati­ence defends all God his Decrees, o­beyes his Precepts, fortifieth faith, gouerneth peace, assisteth loue, in­structeth humilitie, expecteth re­pentance, assigneth confession, ru­leth the flesh, preserveth the spirit, refraineth the tongue, restraineth the hand, infulteth vpon temptati­ons, expelleth scandalls, finisheth Martyrdome. She comforts a poore man, moderates a rich man, sustaines a sick man, protects a strong man, she delights the faithfull, inuites the gen­tle, she commends the seruant to his master, and his master to his God, she is the ornament of woemanhood, and the touchstone of manhood, she is lo­ued in a child, commended in a young man, but admired in an old, in all sexes, in all ages, she retaines a neuer-fading beauty. These be the works of patience, these she performes, wheresoeuer shee resides, so that [Page 15]for the conclusion of this point I may speake of her as Hugo doth of Charitie, I know not what I shall more say in thy commenda­tion, but that Patience made Christ like vs, and will (if we em­brace her) make vs like Christ.

The second thing obserued was the Admonition it selfe, Let Patience haue her perfect worke; where by perfect worke is meant the worke of perseuerance, So Hie­rome expounds it: Then shall Pati­ence haue her perfect work if she con­tinues to the end: for Patience is not perfect if she endure the first or se­cond storme of tribulation and then prooue recreant, but shee must perseuere to the vtmost end, if she will bee perfect, for not to perseuere to the end, were to o­uercome some sharp and perilous sickenesse, and dye by a Feuer; or to escape in the Onset, and be slaine after the conquest; or se­curely to passe a raging Tempest at Sea, and then sinke in the har­bour [Page 16]for in vaine, whilst we liue we doe good, if whilest wee liue we cease to doe good: Our liues must end before we end our obe­dience, and the cause of our suffe­ring determine before our suffe­ring; for we must not be like the Tiger, which if he obtaines not his prey at the first or second leape, will leape no more; but as Noah his Doue, Gen. 8.11. which was not sent out once onely, but againe before she brought the Oliue leafe in her mouth, So we must not on­ly endure one brunt, but if the waters of affliction be still vp, we must patiently continue our suf­fering, till our suffering bringes vs the Oliue branch, the perfect Hieroglyphick of our assured quiet­nesse, and eternall rest. For it is the end that approoues the act, and perseuerance crownes the head of Patience. In the old Law wee were commanded to offen the Taile on the rumpe of the beast, Levit. 3.9. in sacrifice: what is the meaning of this Pre­cept? [Page 17]may I not speake as Saint Paul speaketh to another end, Doth God take care of Oxen; 2 Cor. 9.2. So say I; regardeth God the Rumpe, or rather saith he it not, altogether for our sakes? Surely there is a kernell vnder this shell, there is Gold vn­der this Oare, what it is let Saint Gregory expound: Wee are com­manded (saith he) by Moses to of­fer the tayle of the beast, to this end, (namely) that euery good worke which we take in hand, we should by perseuerance bring to his perfect end. It is not then for that God stands in neede of the beast, much lesse of the rumpe that God comman­deth it to be offered; but this is the reason why the Lord requires the Tayle in the Sacrifice, to teach vs that he crownes not the begin­nings but the ends of our best A­ctions. For (as Mellifluous Ber­nard reacheth the Ianuenses) it is onely perseuerance, that giues the wealth of glory to the sonnes of men, and sets the crowne vpon the [Page 18] head of vertue, without which nei­ther the souldier can obtaine the victory, nor the Conquerour his crowne; she being the nurse to Me­rit and a Mediatrix to reward, her sister Patience and daughter Constancy, the friend of Peace, and knot of friendship, the bend of vnani­mitie and Sanctuary of sanctitie. Had Saul perseuered in his obedi­ence, hee had not lost his King­dome with his life. If Sampson had perseuered in his cautelousnesse and Salomon in his deuotion, the one had not beene depriued of his wisdome, the other of his strength. So that without the as­sistance of this vertue it is impos­sible for vs (we see) euer to at­taine to the crowne of glory: for we runne in a Race, 2 Cor. 9.24. and therefore must not giue ouer till we come to the end: but as a Runner regar­deth not how much he hath run, but how much he hath to runne; so must we forget what troubles we haue suffered, and make our [Page 19]selues ready to runne the rest of our course. We fight Gods battell, and must not faile in the enter­prise; for Ʋincenti dabitur, Reue. 2.17▪ to him that ouer cometh is proposed the Reward: saluation is the end of our Aymes, and our Ayme at our ends. Marke 13.13. Let vs then continue to the end that we may be saued.

How patiently doth the Mer­chant endure stormes and calmes, heat and cold, tempests at Sea, tra­uells and troubles by Land, and all for gaine? and shall not we for the gaine of Heauen, goe euen by the gates of Hell? The Israēlites that murmured at their triall in the wildernesse had a Deniall of the land of Canaan, Num. 14.18. onely Caleb and Ioshua, which expected bitter­nesse in the wildernesse of Syn, but sweetnesse at Mount Zion, happily arriued in the Land of promise. Let vs then with Caleb and Ioshua pa­tiently endure the bitternesse of the way, that we may come to the Citie which is not onely Hierusa­lem, [Page 20]the vision of peace, or peace in a vision, but peace in fruition, to­gether with eternall securitie at­tended by neuer-sading felici­tie, following this our Apostles rule, Let Patience haue her perfect worke, &c.

The second thing obserued, was the Apostles Motiue, to in­duce to this dutie; that you may be perfect, entire wanting nothing: See here a threefold Cord (which is not easily broken) vsed by the Apostle to draw vs to let Patience haue her perfect worke. Ecc. 4.12. First that we may be perfect, secondly entire, thirdly wanting nothing. The first is perfe­ction, Ro. 8.22. which is the All-satisfying obiect of mans boundlesse desire; yea the Creatures euen groane for their perfection; all things being carried away with a wonderfull longing to be made perfect, and shall not a Christian (whom Para­dise inviteth, and the celestiall troope of Angells instantly desire to haue him vnited vnto them) [Page 21]shall not he I say, patiently endure those troubles that tend to his perfection?

Now when I speake of perfecti­on I meane not such a perfection as is absolute, for that attends vs in the life to come, and is not at­tained vnto in this; but I speake of perfection [...], of a manner of perfection, though farre short of that which is absolute, and this perfection consists, first in relation to others whereby a man is pre­ferred before others in his Ranke. So Noab was a iust man and perfect in his generation: Gen. 6.9. where Noah is not termed perfect▪ for that he had at­tayned to the degree of absolute perfection, but (onely by way of re­lation to those of his Time) hee was found more perfect then the rest of his generation, and therefore he obtained mercy that in th [...] de­luge he might be s [...]ued, and his houshold. So in the new Testa­ment. Luk. 1.6. Zachary and Elizabeth are said to be righteous before God and [Page 22]to walke in the Commandements and Ordinances of God blamelesse. Now what kind of righteousnesse and in­nocencie they were indued with; Saint Angustine treating vpon these words doth manifest, They were iust (saith hee) in regard of their commendable and allowable conversation, which no mar instly could complaine of. They were righ­teous then and perfect, but not in an absolute, but relatiue perfection; so that I may conclude this point with that of Ambrose; There are many perfect in this world (speaking of a relatiue perfection) who if you looke for true perfection (meaning absolute) they cannot be perfect.

Secondly this perfection consi­steth in Acceptation when it plea­seth the Lord to accept our imper­fection for perfection. Now this ac­ceptation is accomplished by a two fold meanes; first by the acknow­ledgement of our imperfection, for as in knowledge it is not the least part for a man to know, that hee [Page 23]knowes nothing; so in perfection it is not the least degree to know our selues to be imperfect: For as (that Hammer of Heretiques well obserueth) The vertue which now remaineth in a righteous man is so far forth called and accounted perfect, when as to the perfection thereof, there doth pertaine both in veritie an ac­knowledgement, and in humilitie a confession of our owne imperfection. Hence wee discerne a perfection grounded vpon the humble con­fession of our imperfection: this be­ing indeed the greatest part of the wisdome of Man to know him­selfe to be imperfect; for (as I may so say) the perfection of all men li­uing in the flesh, is but an imperfect perfection (that is) such a perfecti­on as is slayned with many imper­fections. For we know the Church (and consequently euery actuall member thereof) though shee be comely as the Curtaines of Salomon, yet is she black as the Tents of Ke­dar, hauing her beauty (like the [Page 24] Moone) slayned with some blemi­shes of imperfection. So that I con­clude with Augustine that with­out all doubt he is a good proficient in this life, that by his profiting knowes how farre short he is of true and abso­lute perfection.

The second meanes whereby in Gods sight wee may be accep­ted, as perfect, is by endeauoring to attaine to absolute perfection; for as he that aymes at the Sunne (al­beit he is sure hee shall not reach his mark) must yet vpon necessity shoote higher then he that level­leth at a bush; euen so he that sets before him the patterne of absolute perfection, as the ayme of his endea­uour, shall be sure to attaine to an higher degree thereof then hee that either aymes not at all, or else but leuells at imperfection. And of this perfection Ambrose speaketh, (led by the occasion of those words of the Apostle, Phil. 3.15. Let euery one that is perfect bee thus minded) In comparison (saith he) of such as be [Page 25]negligent in diuine matters, they are to be called perfect, who with all care­full diligence doe walke in the wayes to perfection: and euen this endea­uour is in the eyes of God accep­ted for perfection; for so gratiously-mercifull is the Lord to the soules of his Saints, that if hee see them endeuour to attaine but euen the lowest degree of perfection, he ac­counts them as perfect, accepting the will for the worke, the desire for the designe, the affection for the action. Thus as a man doth be­gin to be good, when he beginnes to desire to be good, so a Christi­an beginnes then to bee perfect, when he beginnes to endeauour to be perfect, if then wee can en­dure all miseries for the obtaining of Gods glory, to suffer all imper­fections of the body that we may attaine to the perfection of our soules, wee stand pefect in this kinde of perfection; for it is not enduring, but the will to endure calamity that maketh vs perfect, [Page 26](as S. Cyprian obserueth) for A­braham and that earth-despising troope of Patriarchs were not al­wayes tossed in the tempest of mi­serie, who yet arriued at the Ha­uen of perfection, And those were not Martyrs onely which died for Christ, but those also that had a Will to die for Christ. Abraham did not offer vp his sonne Isaac to death for a sacrifice, and yet God saith that he for his sake did non spare his sonne, hence Saint Chrysostome gi­ueth vs this observation; consider (saith he) not the euent but the Will, for as touching Abrahams Will, hee had already bathed his sword in the bloud of his sonne; hence saith the Lord unto him, Doe it not, for thy Will contents me, and for it I crowne thee: for my Rewards are awarded according to the Will, and I vse to crowne euen holy affections. Thus God accepteth the desire as if the designe had beene accomplished. So shall it be with vs, if we sacri­fice not our Isaac, I meane our [Page 27]life for Christ; or if our soules be not exposed to the miserie of affli­ction, yet if we can be contented patiently to endure what may bee inflicted, albeit it be not, euen this desire shall make vs perfect in the eyes of God. For as in matters of almes, he hath giuen which hath a desire to giue; so in matters of tribulation, he hath suffered that hath a will to suffer: if then thou hast a desire to offer thy soule for the confirmation of thy faith, and canst be content to haue it made for Christs sake like Ezechiels booke, Ezek. 2.10. which was filled with lamen­tations, mournings and woe with­out and within; and art determi­ned in thy selfe that no storme of calamitie shall breake the Anchor of thy patience, or driue thy soule into the tempestious sea of passion, from the harbour of thy setled resolution: then assure thy selfe that thou art perfect, for If Patience haue her perfect worke, shee will make thee perfect and [Page 28]entire lacking nothing.

The second maine reason why our Apostle exhorteth vs to suf­fer Patience to haue her perfect worke is, because it will not onely make us perfect, but also entire.

The originall word is [...], which one English word can hardly expresse, for it intimateth that we should be Integri, universa­les, Ad omnia quare, as the pro­uerbe runnes, or Homines quadrati, men at all points, such as dare looke danger in the face, and will not be dismayed with its fiercest assault. They know the worst of trouble, and affliction shall neuer be able to daunt their vndaunted resolution; for by patient suffe­ring they are so inured to tribula­tion, as they are ready to enter­tayne it not as a hated enemy, but as a well beloued and long expe­cted guest, dost thou then ô Chri­stian soule, doest thou desire his entirenesse? There are two things necessary to assist thee in the at­tayning [Page 29]of it. The first is Know­ledge, and the second is Imitation: both are expedient, that so our knowledge may mooue vs to i­mitation, and our imitation may confirme our knowledge: for without knowledge how can wee imitate, and without imitation what are wee the better for our knowledge? Knowledge without imitation is wrechlesnede, and imitation without knowledge is but meere apishnesse. Our vn­derstanding must then be first in­formed, that we may know; and then our Will, will be more easily conformed, that we may imitate; and both these ioyned together will make vs Let Patience haue her perfect worke, &c.

If we then desire to be thus en­tire, by suffering Patience to haue her perfect worke, our vnderstan­ding must apprehend a twofold obiect; First that afflictions are Christs legacie; secondly they are Gods high-way to felicitie. [Page 30]First, we must know that they are Christs legacy bequeathed vnto his Apostles, and in them to vs by his last Will and Testament. Ioh. 16.33. They are a christian mans recognizance whereby (as Ioseph by his partico­loured coate) they may be knowne; for he that is exempted from the rod of God, is not the child of God. Mans life is a warfare vp­on earth: now who intends to be a souldier, and not meete with danger? Nay euery christian man is enrolled in Gods Muster-booke in his baptisme, and therefore must fight the Lords battaile, and will he, that must warre and fight, not expect to feele smart and wounds? Let vs therefore that are Christians arme our selues with that resolution, in the Poet Superanda omnis fortuna ferendo est, and here, to the end that patience (hauing her perfect worke) may thereby worke our perfection and entirenesse; it is necessary for the Christian souldier to know two [Page 31]things, First, that since tribulation is Christs legacy, that therfore all crosses, losses and calamities, which can betide a Christian man in this vale of misery are not casu­all (as vaine Atheists suppose) but are directed and inflicted by the al-seeing & al-guiding providence of God: Amos 3.6. for What euill is there done in the City that I do not, saith the Lord? doth the Lord speake by his Pro­phet of the euil of sault, no; for God cannot sin: how then? of the euil of punishment? yes verily, for God cannot choose but punish sin: 1 Pet. [...]. [...]. ther­fore S. Peter concludeth; Wee are troubled according to the Will of God; which may be secret & vnknown, but neuer can bee vnrighteous, or vniust. Is it then Gods will that we should be troubled? and shall our will be refractary and not rather subiect vnto his? shall our hea­uenly Father lay his lering rod vpon us for our correction, and not for our confusion, and shall wee shrinke from such a fatherly [Page 32]correction? Know we the reason why he now whips vs with Net­tles? may it not be that hee may hereafter crowne vs with Roses? Let vs then patiently endure his castigation, that we may tend to the entirenesse of perfection.

The second thing that we must know, is, that our Saviours bles­sed legacy, I meane those crosses or losses that doe ouertake vs, or are inflicted vpon Gods children in this life, are not demonstratiue arguments of his wrath, but ra­ther infallible Testimonies and perspicuous tokens of his loue: For Whom he loueth, Heb. 12.6.them he chasti­seth, and scourgeth euery sonne that he receiueth. For like as some care­full father, that intends for some leud courses to cast off, and final­ly to disinherit his sonne, giues him leaue to walke in the wayes of his owne heart, and in the lust of his owne eyes, Eccl. 11.9. not regarding though he make his soule the ve­ry source of sin, and the denne of [Page 33]Deuills; and all because hee hath lost his paternall loue: but if the same father hath a sonne whom he tenderly loues and intends to make the heire both of his vertues and fortunes; if hee see him but slip awry, or forsake that euen path of vertue, which his exam­ple had trod out before him; then his tongue is ready to check him, and his rod to correct him, why? because he hates him? no, but be­cause he loues him. Euen so our heauenly father suffers the sonnes of Belial, to feede like fat Bulls of Ba­san because hee intends them for the slaughter, and to florish like a greene Bay tree, because hee hath ordained them to be fuell for the fierce fire of his wrath: but those whom hee hath predestinated by an euer louing and euer-lasting decree, to be made heires of his neuer fading Kingdome coëter­nall in the Heauens, these if hee sees (as what doth not God see) but slip aside out of the way of [Page 34]righteousnesse, out of that way that his Heasts commanded them to walke in, strait his rod is vpon their shoulders, immediately hee corrects them, but not in anger, fury and iudgement, but in loue, mercy and compassion. 1 Cor. 11.32. Thus when we are iudged we are chastened of the Lord that we should not be con­demned with the world: for such is Gods louing care and carefull loue ouer his Saints, that he laies his correction rod vpon them for diuerse ends, best knowne vnto himselfe, yet alwayes tending to the good of his seruants.

Sometimes he corrects them to weane them from the loue of this world, Iudg. 16.15. which, as that enticing Dalilah endeauoured to bereaue Sampson of his strength: so this alluring world sets all baites to bereaue Gods Saints of their strength in Grace. Now because there is such an Antipathy be­twixt God and the world, Iam. 4.4. that the Amity of the world is Enmity [Page 35]with God, therefore the Lord scourgeth his Saints, to make them leaue the world and cleaue vnto him: for as the Nurse layes bitter things to the Teate of her breast, to weane her child from the loue of her milke, so the Lord layes bitter afflictions vpon his Saints, to weane them from the loue of this life. Therefore (saith holy Augustine) doth God mixe the gall of bitternesse with the sweet­nesse of terrene felicitie, that hee might make vs seeke for another happinesse, whose sweetnesse shall ne­uer faile. God hedgeth vp this way with thornes, to make it vn­pleasant to the flesh, least wee should forget the happines of our countrey: why did God afflict his people Israel in the desart of Sin? but with longing desire to make them seeke for Canaan, and the ioyes of Zion: and why doth God afflict vs here, but to make vs desire to be dissolved, that wee may rest in peace? For the vani­ties [Page 36]of this world doth so intoxi­cate the soule with flesh-pleasing obiects, as it makes it forget that soule-delighting subiect, the crowne of blisse. Euen as the sweetenesse of Aetnaes flowers bereaues the best-smelling dog of his Sent: so this soule-decei­uing sweetnesse bereaues vs of the sense of blisse. Is this then the end of Gods chastisments, onely to polish vs for himselfe? and shall we murmur against him, that deales so gratiously with vs? No, let vs but patiently endure what it pleaseth him mercifully to in­flict, that Patience hauing her per­fect worke, we may be perfect &c.

Somtime God correcteth and scourgeth man for sinne, and to bring him from sinne: for such and so great is Gods care ouer his Saints, that if he see any wicked­nesse in them, straitway He puni­sheth their offences with a rod, and their sinne with scourges: which was promised as a great blessing [Page 37]vnto David. The ancient Hea­thens seeing the servants of God in the Primitiue Church sore cha­stized vnder perfidious Tyrants, began to thinke that the God whom they serued was not the true God, because speedily he did not deliver them from the hands of persecuting Tyrants. Thus the naturall man cannot discerne the things that are of God, because hee lookes vpon them through the glasse of his owne conceit, mea­suring the miseries of this life, on­ly by the Mete wand of blinde and corrupted nature; but what answeres Lactantius a Christian to their vnchristian surmize? Let no man maruaile (saith he) if wee for our sinnes be often chastized of the Lord, yea when we are pressed and oppressed, then especially yeeld we thanks to our most indulgent Father, because he will not suffer our sore to grow to a full head, but launceth it with stripes and wounds, that by this wonderfull plaister he may heale the [Page 38]disease. From whence (saith hee contrary to your conceit) we ea­sily vnderstand that God hath a spe­ciall care of vs, because hee is angry with vs when we sinne. See here a Christian, like a laborious Bee, sucking hony from the sharpest thistle; and marke the difference betwixt a carnall and a spirituall eye, the one sees a waue of sor­row comming, and distrusts with Peter; the other viewes it and re­ioyceth with Stephen, in the mid­dest of calamity. Is this the end of Gods striking that hee may wound vs here, and heale vs here­after, that sinne may now bee pu­nished in vs, and that hereafter wee be not punished for sinne? Who will not then patiently kisse the rod of so louingly-grati­ous a father, who changeth eter­nall damnation into a temporall punishment? For doe wee not know, Ro. 6.23. that The reward of sinne is death? doc wee not know, that daily, nay hourely wee haue de­serued [Page 39]this reward? May wee not see Hells mouth wide opened, as ready to deuour vs, if mercy did not relieue vs? Why then should not Gods stripes be vnto vs stripes of comfort, hauing deserued ten thousand times more? Let this consideration mooue vs to Pati­ence, and let patience haue her per­fect worke, &c.

Againe, such is the nature of man, that of all lessons it is the hardest for him to learne to know himselfe, and the easiest to forget that knowledge. Act. 6. For as the Eu­nuch stood in need of a helper to make him know what hee read; so wee stand in need of a helper to make vs know what wee are. As Christ then made lumps of clay to cure the eyes of the blinde, Ioh. 9.6. so hee must cure our blinde eyes, before we can know our selues to be but lumps of clay: and this the Lord performeth by tribulation. An in­stance we haue in Manasseh, 2 Cro. 33.12.13. who whilest he happily sayled in the [Page 40]Bay of humane blisse, forgat his God, and defiled the holy citie with blood; but when the wind of affliction began to change this calme of comfort into a tempest of trouble, when the libertie of a King was turned into the bon­dage of a captiue, and his stately palace turned into a lothsome pri­son; then in his affliction he besought the Lord and humbled himselfe great­ly before the God of his Fathers, then Manasses knew the Lord was God. Thus when the staffe of sustentati­on could not, the rod of correcti­on brought this wandring sheepe to Gods heauen-gayning fold. The like we read of Antiochus, 2. Mac. 9. ver. 4.19.

Thus when mans pride begins to swell, God lanceth the tumour with the razor of affliction, to make him learne to know him­selfe. And as this is the most dif­ficult lesson to learne, so it is the easiest lost, for man can easily bee content to remember to forget [Page 41]himselfe: for (as Saint Ia. speakes to another end) as hee that lookes his face in a glasse forgets immediat­ly what manner of man he was; Iam. 1. so when in the glasse of verity wee haue learned to discover our va­nity, we are such naturall Dunces, as immediatly wee forget to re­member what vaine things wee are; yea euen aliquando bonus dor­mitat Homerus; fearefull securitie; like a fawning & flattering Dali­lah, luls too often asleepe euen the best of Gods Saints vpon the couch of prosperity; Vigilancie, the euer-waking Sentinell of the soule of man, growes oftentimes drowsie with too much ease; The Apostles eyes were heauy with sleepe, when Christs soule was heauy vnto the death: and cer­tainly their death is imminent, where there is such eminent drowsinesse. But our gracious fa­ther preuents this mischiefe in his adopted sons, by sending a blu­stering tempest to awake the slee­ping [Page 42] Ionah; which Dauid found by experience, Ps. 119. for before hee was troubled he went wrong; but tribu­lation sets him in the right way againe. So when prosperity hath locked vp the eare of the heart, then aduersity is the best key to open it; for the schoole of tribulati­on is the schoole of illumination; so that as the Angell struck Peter to rowse him from the sleepy feare of aduersitie, so God strikes vs by tribulation, to raise vs from the fearefull sleepe of securitie: Is this then the end of Gods corrections, to correct vs for so good an end? and shall not wee endure his cor­rection? Know we not what be­came of the secure rich-man? and shall wee still loue securitie? Nay rather let vs reioyce, when this Cock rayseth vs with Peter, from the dreadfull sleepe of secu­rity, that we may patiently watch for our hopes happy consumma­tion, and let Patience haue her per­fect worke, &c.

And lastly, since wee fight the Lords battailes, wherein the further we proceed, wee proceed the fur­ther into danger, and imminent danger is wont to make euen Gods eminent souldiers somtimes prooue recreant: therefore the Lord tryes them sometime by crosses and troubles, to embolden them the better in his seruice thereafter: 1 Sam. 17.48. when Dauid had en­countred with the Lion and the Beare, and returned Ʋictor, hee grew resolute to cope with Goli­ah; so when wee haue ouercome, by Gods ouer-gracious assistance, some one or two troubles, wee shall grow couragious to cope with all: like a couragious Soul­dier who comming from the field, though wounded, doth yet from his wounds suck settled Resoluti­on: so we though wounded by troubles, yet not vanquished, gaine hence more courage, against the next assault, and like expert Mariners, sayling in the tempe­stious [Page 44]Ocean of this world, learne from a gust of calamity how to withstand the greatest tempest of Misery; as excellently and most diuinely Virgil speakes: Aeneas, the patterne of noble Cheiftaines:

My deare companions, whose remembrance knowes
Our hard escape from Sea, from want, from blowes
Those we escap'd, which most could vs offend;
And shall not God to these too grant an end?

Nor disagreeing also to this pur­pose is the consolatory counsell of Ovid to Livia:

Therefore the Thunder lightly did thee smite,
To make thee valiant in a sharper fight.

So doth Gods wrath-de­nouncing Thunder sometimes lightly touch his Saints, not to harme them, but to arme them for a further triall: farre bee then so great a pollution from the seruant of Christ, that Patience prepared for infinite, should be dashed with finite troubles: Nay rather let [Page 45]each victory be the Basis of a suc­ceeding conquest, and euery deli­uerance an entrance to a further triall; Ier. 12.5. for if wee be out-runne by footemen, how shall wee match horses? Paul was a man subiect to the same infirmities we are, and yet he proffers a rare challenge, ha­uing once felt the supportation of Gods soule-sauing grace, Rom. 8.35. Who shall separate vs from the loue of Christ? shall tribulation, or distresse, or persecution, or famine, or naked­nesse, or perill, or sword? as if these (or what else the Deuill or his in­struments could raise vp against him) were of no force against the armour of proofe of his vndan­ted Resolution. Danger could no more appall him, then a hammer the point of a Diamond. Let vs then imitate his suffering, and goe on from triall to triall, from dan­ger to danger, Till Patience haue her perfect worke, and then wee shall be perfect, &c.

The second obiect of our [Page 46]knowledge (which being knowne must be a motiue to induce Pati­ence to suffer till Perfection) is not onely to know that troubles and Crosses are Christs Legacy vnto vs by his last will bequeathed, but (which is more) are Gods high­way to eternall felicity, Iob. 5.17. Blessed (saith Eliphas to Iob) is the man, whom the Lord correcteth: correcti­on you see is so farre from a curse that it is a meanes to obtaine a blessing; so also our blessed A­postle affirmeth, Iam. 1.12. Blessed is he that indureth temptation, for when hee is tried he shall receiue a crowne of life; on the contrary our Sauiour pro­nounceth a wee to them that laugh now, Luk. 6.25.for they shall mourne and weepe: thus one poore laughter is atten­ded with a double mourning. Shall we not then desire (with our Sauiour) to be crowned with a crowne of thornes, that hereafter by our Sauiour wee may be crowned with a crowne of Starres? Reu. 7.14. Those that come out of great tribulation [Page 47]haue white robes: to teach vs that purity follows troubles, & reward afflictions; tribulation being that Heauen-bred herbe of the cele­stiall dyer, that dyes our soules in purity: for as we haue beene affli­cted so shall wee be comforted. According to which saith holy Augustine, As many persecutions and tribulations as we here indure by pouerty, power and cruelty of our ene­mies, so many Rewards after our Re­ [...]urrection shall we receiue in the Re­tribution of the Saints. Let vs then desire rather with Lazarus to liue in misery, and dye with comfort, than with Dives and Polycrates, to liue in iollitie, and dye in miserie: the one being that happily-pain­full way, which leadeth to end­lesse happinesse, the other that painfully-happilesse rode, which leadeth to remedilesse torment: resembling herein the Violets of A­merica, which in Summer please with a sense-delighting sweetnesse, but in Winter kill with a life-de­uouring [Page 48]poyson. See the geeat worldlings, the darlings of for­tune with greedinesse gape after her pleasures in the Summer of their strength, which speedily prooues their poyson in the win­ter of their age: but christians must looke for winters continuall tempests here, that doe expect to obtaine a Summer of glory which neuer shall be subiect to alteration hereafter. For as the wood of the Aegyptian Firre-tree, throwne in­to the water, against the nature of wood, sincketh to the bottome, where hauing for a space beene deepely steeped, and as it were drunken with that liquid humor, doth immediately (beyond na­tures ordinary course) mount it selfe aloft vpon the euer-varying face of the water: so a christian man hauing the floods of tribula­tion entring euen in vnto his soule may for a while seeme to be suppressed, (when indeed hee is but oppressed) with so great an [Page 49]inundation, but straight the hope of a harbour mounts him aloft, and Patience easily wafts him to the Hauen of Felicity. Let vs then not be dismaid when Tribulati­on, like a Tempest, heapeth bil­lowes of sorrows vpon our backs, for a calme shall follow when Christ shall say, Be still, Mark. 4.3 [...] (but of this point we shall speake more large­ly at the end.) Onely now, let the sweetnesse of Felicity giue a relish to the bitternesse of Mise­ries, that it may make vs patient­ly endure what God louingly in­flicts, that Patience may haue her perfect worke, that wee may bee per­fect, &c. And the rather, because we reade in Ezechiel, that he saw a strange beast with the face of a Man, a Lion, an Oxe, and an Ea­gle; and in the 10. Chapter hee sayth he saw the same beast againe, but the face of an Oxe was now chan­ged into the face of a Cherube. Ezech. 10.14. To teach vs, that labour, toyle, and affliction open vnto vs the Glory [Page 50]of Eternity, making vs of Labori­ous Oxen, Glorious Cherubins in Angelicall perfection. For it is not the Beautie of the Face of Man, The fiercenesse of the Lyon, nor the quick sight and Agilitie of the Eagle that helpe vs forward in the way to perfection; Only the Face of an Oxe, the Trouble, and Patience in that trouble, vnder the yoke is changed into the face of a Cherub, and this is not ano­ther, but the same Beast; for They were the same faces that he saw by the Riuer Chebah. Ezech. 10.22. If then thou desirest to be loosed from the yoke of Humane affliction, and be made partaker of Angelicall perfection, Then let patience &c.

The second maine Motiue vn­to this duty, to let Patience haue her perfect worke; that so we may be entire, is Imitation, and that of those perfect patternes of Pati­ence, which haue beene before vs (for Examples vsually preuaile more them perswasiue arguments) [Page 51]and herein the most perfect Pat­terne must needs prooue the most forcible motiue, to induce vs to let Patience haue her perfect worke. For as Aristotle commanded that Children should not looke vpon Pauson's vnperfect figures, but vp­on the perfect figures of Poligno­tus, least they indeauouring to at­taine perfection, might by vnper­fect patterns be inueloped in the Cimerian darke cloudes of Im­perfection; So I, being about to build this absolute Aedifice, euen the perfect worke of Patience in your hearts, will not present vnto you an imperfect patterne of so needfull a vertue, but will intreate you to behold the Patterne which Christ Iesus himselfe hath left vnto you, he being the perfect Picture, as of all graces, so especially of Patience, which blessed Iesus, as in his diuine Nature he is the perfect Image of his fathers glory, So in his humane Nature he is the absolute Image of perfect Patience; let vs [Page 52]therefore follow his stepps, as we are directed by the Spirit of God, who to this end vouchsafeth to giue vs this holy and heauenly exhortation; Heb. 12.1.2.3. Let vs runne with Pa­tience the Race that is set before vs, looking vnto Iesus the Author and Finisher of our Faith, who for the ioy which was set before him endured the Crosse and despised the shame, and is set downe on the righ hand of God: For consider him that indured such contradiction of Sinners against him­selfe, least you be wearyed and faint in your minds. See here the Synopsis of Christ his Patience together with with an exhortation to vs, to in­sist in his stepps. When the pillar of the Cloud went forward, the Israelites followed it, and when this Pillar of Health goes before, shall we stand still and not follow him? We desire to be called Chri­stians, and yet haue not learned Christ, vaine is the name, if the nature be wanting. What shall we doe with the appearance, when [Page 53]we want the Essence? Ought not the masters conuersation be the dis­ciples Instruction.

How willingly doe we see the Subiects of Kings? imitate their Soueraignes example, & shall not we imitate the King of Heauen? Bernard vpon these words, Cant. 2.1. I am the flower of the field, shewes that two things are therein signified; either the forme of our fighting, or the glorie of our Triumph; and adds, Lord thou art both the glasse for my Patience and a reward for mee Patient; if then I seeke for the re­ward, I must imitate the patterne, draw me therfore after thee (deare Iesus) and grant me so to imitate thy patience vpon earth that thou mayst crowne my patience with thee in heauen. To this agreeth that of S. Peter, 1. Pet. 2.2 [...]Christ hath suffe­red for vs, leauing vs an example that wee should follow his stepps. Wee are not then worthy of the Merit of his sufferings, vnlesse we desire to imitate his blessed example, who [Page 54]from his Cratch at Bethlem to his Crosse at Ierusalem liuely decyphe­red the perfection of Patience. For here we may see the Sonne of God whose power is boundlesse, as his Mercy is endlesse, hungring & thir­sting, who feeds vs with Manna, & giues vs pleasure to drinke as out of a Riuer; wearied with want, who had no want of wearinesse: dying for sinners, that sinners might not die: Bound with bonds, that frees vs from fetters; Accused, by whom we are excused, condemned by whom wee are absolued; Crowned with Thornes, that adornes vs with Roses; nayled to the Crosse, who redeemed vs from the losse we felt by Adam; Counted with Theeues that doth match vs with Angels; all which Torturing torments & torment­ing tortures patiently he indured, to teach vs Patience. Shall we not then follow his stepps? He was innocent, but we are nocent; he deserued glory, by his Obedience, we shame by our Disobedience; he [Page 55]merited life by his Death; wee Death by our wicked liues: Thus was he pure, but we impure, and yet all these things he indured for vs, and shall we indure nothing for him? Art thou persecuted; so was he, 1. Sam. 26:20. yea euen as a Partridge vp­on the Mountaines; Doest thou want? So did he, for Foxes haue holes, and Birds of the Ayre nests, Mat. 8.20.But the Sonne of Man had not whereon to lay his head: Art thou hated? so was he, yea euen of those for whose saluation he was Incarnate; Art thou falsly accused? so was he, though he were the truth it selfe: Art thou iniustly condemned? so was he; though he be the Iudge of the world: Art thou punished with death? so was he, yea euen with the death of the Crosse, Phil. 2.8. what canst thou indure, which he hath not indured? Temptations from Sa­tan, Tribulations from the world yet all this, which This All could inflict vpon him, he indured pa­tiently for thy sake: Ʋiolls of Gods [Page 56]wrath from Heauen, and of Mans enuie from Earth, the first in the Garden at Gethsemane, and the se­cond on the Crosse at Mount Cal­uary. Oh blessed Iesus! what an Agony did est thou endure in the Garden, when the burthen of our sinnes made thee fall into a bloody sweate, Luk. 22.44. and that in great dropps trickling downe to the ground. The torments of the body are sull of misery but those of the soule doe farre exceede these, Por. 18.14. for A woun­ded spirit who can beare? The paine of the body is but a body of paine, but the sorrow of the Soule, is the very soule of sorrow; yet this pain­full sorrow, he was pleased to suf­fer for vs, to teach vs patiently to suffer all sorrowfull paines for him. Let then Patience haue her per­fect worke, that we &c.

But let vs not stay here, but with weeping eyes looke to the bloody stepps he set, climbing to Mount Caluarey. Consider how barba­rously he was apprehended, vn­ciuilly [Page 57]arraigned, vniustly con­demned, and most cruelly mur­thered. Stay, stay, you bloody mur­therers of the Son of God, who is that you go about to appreahend? is it not he that came to saue you? why then doe yee endeauour to destroy him? Why doe yee bind him in the bonds of sinners, that came to loose you from the bonds of sinne? But so it must be, for so his owne good pleasure hath de­creed that it should be, bound then they bring him before the high Priests, where by iniurious scorne and scornefull iniurie, in­nocencie is arraigned, truth accu­sed, and righteousnesse condem­ned: this could not choose but be the darkest night that euer was, wherein the light of the world euen the Sunne of Righteousnesse was so Eclipsed, Hence in the morning of that mourning day was he posted to be presented be­fore Pilate, whose ambitious selfe­loue made him, without further [Page 58]enquirie into his cause, to con­demne himselfe first to the Post to be whipt, and then to the Crosse to be crucified; Crucified and that amongst Theeues, amongst Theeues vpon Mount Caluarey before a stinking dunghill, but made glorious by his blessed death. And now marke here the admirable Patience of our dying Life, who in the midest of their derision, mixed with despite, doth neither raue nor rage, but makes that den of theeues a house of prayer for them, that before had made his house of prayer a den of theeues, with Pater ignosce: Fa­ther forgiue them. Thus he dyed, Tanquam Ouis, And opened not his mouth. Let then this Lambe of God, teach the Lambes of Gods Church, humble Patience, and patiente Humility, shall our great Master reade vnto vs this lecture, and shall not we indeauour to take it out? Oh Beloued! Let vs looke to Iesus and his blessed Pa­tience, [Page 59]and it will teach vs patience for blessed Iesus sake: when the Captaine giues the Onset, what Coward will stay behind? The Bees follow their King, and the Beasts their leader, and shall we be more senselesse then Beasts, or more witlesse then Bees? No let vs with vndaunted hearts follow the stepps of his patience, and though troubles arise neuer so fast, yet to withstand their vio­lence by the Bulwarke of Pati­ence, suffering her to haue her perfect work that we may be per­fect &c. Object. I, but (may some say) Christ that was naturally the Sonne of Man, was also eternally The Sonne of God, both Natures being vnited by a diuine Combi­nation, in one Hypostaticall vni­on, by which he became [...] God-Man in one Person: by which Grace of Ʋnion he was able to indure more in his humane Na­ture, then our Humane frailty can possibly indure. But alas I am a [Page 60] Man, whose weakenesse maketh me the Example of Imbecillity, the spoyle of time, The play of fortune, The image of inconstancy, The Ballance of Calamitie: and therefore it may be no marueile if the Crosses of this life do sometimes driue me to im­patience.

Well then if thy dull Eyes can­not Eagle-like behold the illustri­ous luster of Christ's diuine Patience, Ans. yet looke lower, and behold it in his Saints, Men subiect to the same weakenesse that we are, whose Na­ture was as subict to slide, nay to fall as ours is or can be. And since thy Bleare-eye dares not behold his sunne-exceeding brightnesse: yet view it guilding the Moun­taines, or at least gliding vpon the waters: Marke the wonderfull effect of his exemplary patience in all his holy Saints and Martyrs, whose admirable Patience may serue as a Load-stone to thy iron-exceeding heart (in respect of Hardnesse) to draw thee neer [...]r to [Page 61]thee practise of this Excellent ver­tue. What should I speake of Ioseph? Psa. 105.18.Whose Feete were hurt in the stocks, the Iron entred into his Soule what of Iob? whose sorrow-conquering Patience, Gods holy spirit hath vouchsafed to Register? what of Ieremie? What of all the Prophets? Heb. 11.37 whereof some were stoned, some were sawen asunder, were slaine with the sword, wandred about in sheepe-skinns and Goates-skins, be­ing destitute afflicted and tormented of whom the world was not worthy, because they were worthy of a better world. What should I speake of the Apostles of our Lord and Sauiour Iesus Christ? How re­ioyced they when they were accounted worthy to be Scourged for his Name. This made S. Andrew go secure­ly to the Crosse and account that pain a pleasure for his Masters sake. How constantly did S. Bartholo­mew indure Excoriation, and S. Peter, and Saint Paul lay downe their liues? Nay tell me, which of [Page 62]all that holy fellowship did not in some measure tast of the bitter Cup of Martyrdome? What should I speak of al the heauenly Army of Martyrs in the primitiue Church, whereof some (as Ignatius) be­sought their friend, not to be their hinderance in that happy race: How did that holy Saint long to haue his body and bones ground with the teeth of Beasts, that it might be made fine Manchet for his Masters Table? Others conquered their Tormen­tors with Patience, and blunted their swords with suffering; and in the middst of Tyranny were more then conquerours: Rom. 8. For when Dacianus saw the admirable Pati­ence of Vincentius he cryed out, Ʋicti sumus; So happily did his vndaunted Patience conquer the Tyrants implacable malice. Did not S. Lawrence vpon the Gred­yron, by patient suffering, con­quer the malicious enuie of that raging Tyrant? Not to speake more of the neuer too much to [Page 63]be commended patience of Roma­nus, which because it is admirably layd downe by Prudentius, I doe therefore thither referre thee: In a word to conclude; without fur­ther ripping vp of that Tragicall story of that sacred Troope, who longing for the water of life, desi­red to passe to it through the straight gate of bitter death, who by their blood sealed the pro­fession of Iesus: Let one mans Testimonie speake for the whole in generall, euen Tertullian in his Apologie, who thus discourseth concerning the neuer-sufficient­ly admired patience of the Chri­stians in his time. Euery Malefactor (saith he) is subiect either to shame or sorrow, Murmuring at those tor­ments which they iustly haue deser­ned. Christianis vero quid simile? &c. What is there in Christians like to these Malefactours? They are not ashamed, nor euer doe repent them of their profession; If a Christian his name be taken, he boasteth, if accused [Page 64]he defends not himselfe; if demanded vpon Interrogatories of his owne ac­cord, he confesseth; if condemned hee giueth thankes. Thus their accusati­on is the ground of their ioy, and their punishment the foundation of their eternall Felicity. Thus patiently did those Martyrs de­meane themselues, with Cygneane songs (like Cyprian) singing the Dirge to their owne Deaths, ma­king Diem fatalem diem natalem, their Death's day more ioyous then their Birth▪ day; for they knew that vltima dies, is prima quies, their last day is theri best-day; yea their blest day, which prefixeth a Period to Miserie, and sets open the gate to Immortalitie.

I but (you will say) they suffe­red for Christ, so do not we: I but (say I) they suffered in Christ, and so doe we; Our reward shall be no lesse then theirs, if our Pa­tience be as much as theirs, Let then our [...] be our [...], Our sufferings, our instructions [Page 65]let our Nocumenta be our Docu­menta, let our Harmes, be our Armes, to make vs ready euen to dye (with Paul) for Iesus Christ his sake; Heb. 10.36. And let Patience haue her per­fect worke, knowing that we haue neede of Patience. Luk. 18.15 For as by war­meth of Cloathes, our Bodies, so by patience our Soules are preser­ued from the frostes of afflicti­ons Through patience wee bring forth frutie, Luk. 21.28. the want wherof makes vs like the fruitlesse Figtree, liable to the curse of Christ: yea In pati­ence, we possesse our soules, as if wee were not proper owners of our Soules, vnlesse Season and Possession thereof be deliuered vnto vs by Patience. Thus with Patience through Patience, and in Patience, we attaine vnto Perfection and In­syrenesse; For all vertues though of neuer so great lustre in themselues are but barren widdowes, if not married vnto Patience. Let vs then striue to imitate the happy Example of our blessed Sauiour; or if wee [Page 66]thinke that too difficult, for our weake power (which is but a powerlesse weakenesse) yet let vs follow the stepps of his Saints; it may be we haue deserued more then they, yet haue not indured halfe so much as they; Perseuere then to indure whatsoeuer it shal please the Lord to inflict, that by patience you may obtaine the Laurell of Immortality which Vin­centi dabitur, shall be giuen onely vnto those of S. Vincents order, namely to those that continew to the end; and let these Motiues be digested in thee by meditation That Patience may haue her per­fect worke &c.

I come now, vnto the third & last (but not the least) Reason vsed by the Apostle, to inforce vs to let Patience haue her perfect worke, which in induced from the want of Want; Wee shall want no­thing, nothing here, nothing here­after, nothing in this life, nothing in the life to come: and this is the [Page 67]Argument of Arguments, for who will not be content to go to Heauen euen by the Gates of Hell? and thus by (Gods gracious assi­stance) we perceiue how man passeth through the floods of af­fliction (as Israel through Iordaine) and happily at last ariueth in Ca­naan the Land of promise, I meane at perfection, intirenes, and the want of Want here promised, as the Guerdon of perfect patience. And now wee see, that though Misery goes before, yet mercy fol­lowes, for no sooner hath the bitter Tempest of Calamitie spent her vtmost breath, but immediat­lie all is quiet, and we sayle in the harbour of Perfection. Thus as Salomon hewed his stones in the Rocke, 2. King. 6.7 that there might bee no noyse in the Temple: Euen so our prince of Salem, Christ Iesus, poli­sheth his liuely stones here, that they may grow (without the noyse of weeping) into a Hea­uenly Temple hereafter; Thus [Page 68]blessedly after the clamorous Noyse of Thunder, Rev. 14.2. is heard the Harmoni­ous voyce of Harpinge. For when troubles cease, ioy begins, accor­ding to that of the Psalmist; Sorrow may indure for a night but ioy cometh in the Morninge. Psa. 30.5.

Great were the troubles which S. Paul indured, but his Crowne of Righteousnesse made amends for all; No better meanes to make vs patiently to drinke the bitter wa­ters of Marah, and thinke them sweete, then by meditation to re­member and by remembrance to meditate on the Milke and honey that flow in the Land of Canaan When Iob was in the middest of his miserie, what made him pa­tient, but his beleefe that his Re­deemer liued and that he should rise againe &c. Iob. 19.25.26. For when the eye of the Soule apprehends the Crowne of glory, it makes the tongue con­fesse with S. Paul That the tribula­tions of this world are not worthy of the glory that shall be reuealed. Rom. 8.18. The [Page 69]least drop of that Water of life sweetens the greatest draught of miserie that is here proposed vnto vs in this life. For Gods Saints know that here they may laste Miserie, but there they shall not, for the Momentary lightnesse of Tribulation procures an Eternall waight of Glory for vs; Thus for lightnes are we rewarded with waight, and for troubles momen­tarie haue Ioyes of eternitie; for whilest our Earthly Tabernacle is in dissoluing, the heauenly Ierusalem is in Building: Which is not the spoile of the warriour, but the inheritance of those that suffer patience to haue her perfect works &c. How happy then are those Soules that pati­ently indure the Rod, that blessed­ly they may receiue the Crowne? Oh my Soule! how happy shalt thou be, when after the finishing of the troubles of this life thou with Noah's Arke shalt happily rest vpon Mount Ararat, Gen. 8.4. Psa. 15.1. vpon the Mountaine of Holinesse? When [Page 70]hauing finished thy miserable Pil­grimage thorow the Wildernesse of Sin, thou shalt happily arriue at Zion, at the land of promise, which is not possessed by the sword, nor attained by the power of the Arme but is purchased by Patience, and possessed by Perseuerance. Rouze vp thy selfe then (Oh my soule!) and be not disquieted at the sight of Affliction. It is true, Affliction is a harsh Summoner, yet he sum­mons thee to Glory; Runne on my Soule, Runne on, to obtaine the proposed prize; Knowest thou not yet, that Isaac which is laugh­ter, is the sonne of Sarah, which is patience? Troubles may goe be­fore, Comforts shall follow after: now thou maist be punished, but hereafter thou shalt be glorified: Glorified? Luk. 12.34 2 Tim. 4.18. 2 Pet. 1.11 Luk. 14.16. yea glorified in a King­dome, a King dome not terrestriall, but Coelestiall; a celestiall Kingdome not enduring for a day; but for euer; A celestiall eternall Kingdome, not of men, but of God, here is our [Page 71]Reward which is farre more plen­tifull then our paines; For all the miseries of this life are but paines, not torments; paines on earth not in Hell; paine on earth induring for a while, not for euer; darkning or ecclipsing the Sunne of Com­fort for a minute or moment, but immediatly vanishing. Nay fur­ther, all that can light vpon vs, is but inflicted by the Arme of flesh, they are but men that trouble vs, whose power is finite, and their dayes determined, but our Re­ward is glorious and farre trans­cendeth our sufferings: for our Sufferings are on earth, our glory in Heauen; our sufferings diurnall our glory diururnall; our sufferings from men, our glory from God. Looke how farre then God pre­cedeth man, Heauen, Earth, Eter­nity, time, so farre transcendeth that glory these suffering; Now we sigth, then we shall sing; now we weepe, then we shall reioyce; now men laugh at vs, but then we shall [Page 72]laugh at them, When the vngodly shall perish, Thou shalt see it. What griefe then can the incourse of these troubles being vs, when we haue recourse to the hope of hap­pinesse? For take away our Crosses & you bereaue vs of our Crownes; Take away our vexations here, and you bereaue vs of glorificati­on hereafter. Happy yea thrise happy are those Soules, who can suffer for God, to be rewarded by God, that being ransomed from the miserable fast of this life, they may be thought worthy to sit downe to feast with Abraham, Isaac, and Iacob, and all Gods Saints at the banquet of the Lambe. O Blessed Supper, Luk. 12.37. Heb. 1. or Celestiall ban­quet, where Angels shall attend vs, and Christ himselfe shall Minister vnto vs. We reade that King Ahasuerosh made a stately ban­quet, to his Princes, but this farre surpasseth his; He was a mightie King, but this to which we are in­uited is perpared by Almightie [Page 73]God; He fed his Princes with de­litious dainties, but they were but fruits of the earth; Christ shall feed vs with Dainties, but they shall be the fruits of heauen; his Banquet lasted 180. daies, but this shall in­dure Millions of Ages, euen for euer; He made his in the Palace of Shushan, but this shall be in the middest of Ierusalem, of which wee may sing with the Psalmist. Very excellent thinges are spoken of thee thou Cittie of God. Yea things so excellent, so glorious, as mans eye hath not seene, Mans care hath not heard, yea his heart was neuer able to conceiue the excellencie of that glory, seeing that it flouri­sheth with that Peace which passeth all vnderstanding. Shall I not then eate sower hearbs here in Egypt, that I may be feasted at this ban­quet in Canaan? Oh my Soule! wert thou once esteemed worthy to tast a drop of that celestiall drinke, then shouldest thou be saitsfied; fly then my happy [Page 74]thoughts, fly vpon the winges of Contemplation vnto the Palace of your God, see what Roomes, what Prouision, what Glory is prouided for you, and let not the base trouble of this life hinder you in your happy flight, But accompt all things as dunge in respect of Christ, that forsaking all things for him, in him you may possesse all things. Cheere vp your hearts then yee Souldiers of Christs Campe, looke to the wreath of victory which attends you in the Hea­uens, and see what you gaine by the losse of all earthly things: for these are but vanitie, here we see nothing but miserie, there no­thing but glory; who would not then desire to be deliuered from the burthen of the flesh to enioy that liberty to be released from the pri­son of this life, and to be admitted to the Quire of Angels? Surely if we had tasted but a bit of the fruit of Paradise, we should easily despise the Flesh-pots of Egypt, or what o­ther [Page 75]sublunarie delight this world can afford vs. For when wee ar­riue at those celestiall Mansions, when once we enter within that gate of glory, then shall our eyes see God, and this sight shall make vs blessed; Nay more, then shall we know God, our vnderstanding shall conceiue him as he is, yea then our Hearts & affections shall totally addict themselues to his Diuinest loue; yea our tongues then truly shall performe the end of their Creation, for they shall praise him for euer; being then placed in this Bower of blisse, our eyes shall see him, our vnderstan­dings know him, our hearts shall loue him, and our Tongues shall praise him. Our eyes seeing him shall mooue our vnderstanding to know him, our vnderstandings knowing him, shall inrich our hearts to loue him, our hearts lo­uing him shall cause our tongues to praise him. Our eyes shall see him perpetually, our vnderstan­dings [Page 76]shall know him perfectly, our hearts loue him intirely, and our tongues praise him eternally; Because we shall euer see him, therefore we shall perfectly know him, because we shall perfectly know him, therefore we shall in­tirely loue him, because we shall intirely loue him, therefore wee shall eternally praise him; The sight of our eyes shall giue light to our vnderstanding, our vnder­standings inlightened shall in­flame our hearts, our hearts in­flamed shall informe our tongues to praise that God whom we see, and know to be so admirable; Praise him then we shall because we loue him, loue him wee shall because we know him, know him we shall, because we see him; Thus shall we see him that we may know him, know him, that wee may loue him, loue him that we may praise him; happy eyes that so shall see him; happy vnder­standings that so shall know him, [Page 77]happy hearts, that so shall loue him, and happy tongues that so shall praise him, and happy, nay blessed shall we be when our eyes, Soules, Hearts, and Tongues shall so know, loue and praise him for euer. Here is the Reward of Af­fliction, and the end of trouble, Behould ioy in the end without End, Reward exceeding mans desire or hope of reward. Shall we not then follow the Apostles admoni­tion, to be pertakers of this Crowne, euen to Let patience haue her perfect worke that you may bee perfect and intire wanting nothing?

The Father of Patience and the God of Perfection, who worketh all things in time and measure, grant vs Patience from aboue that loo­king to the end of the Race and the Crowne at the end we may Let Patience haue her perfect worke, that we may be perfect, and intire wan­ting nothing. So be it for thy mer­cies sake; and that it may be so, Thou which art Amen, say Amen [Page 78]to our prayers. So wee that are thy people and the sheepe of thy pasture shall giue thee thankes for euer, yea, wee shall Laud and Magnifie thy name from generation to generation; we thy poore seruants here on earth shall ascribe those prayers and praises which thy Saints and Angels dayly and duly ascribe vnto thee in heauen, euen all ho­nour, glory, praise, power, domi­nion and thankesgiuing, be ascri­bed vnto thee O Father, Sonne, and Holy Ghost, three persons but one euerliuing, euerlouing, euerlasting, and onely wise God, of vs, of Angells, and of all men from this time forth for euermore Amen.

[...].

The Printer to the Reader.

GEntle Reader, in re­gard of the Au­thors absence, and the multiplicitie of Authorities by him cited; and the smalnesse of the Volume not affording conuenient place in the margent, I haue presumed to put them heere in the end of the Booke by themselues, refer­ring thee to the Page and Line, as followeth.

PAge 1. line vlt. Bella gentium legimus superasse quamplurimos, quos tamen legimus pugnas Carnis non vicisse, & audiuimus eos dedisse delitijs pectora, qui dorsa hostibus non dedere, Petr. Rauuen. Ser. 4.

Pag. 2. line 22. Magnum regit imperium quisibi dominatur. Sen.

Pag. 3. line 9. Sicut laurus ful­mine non percutitur, plin. lib. 2. c. 55. Ita firma virtus calamitate non E­uertitur; est enim constans virtus pul­chra laurus semper virens, Nullo igne Nubibus erumpente, nullo impetu tor­mentorum exusta aut labesacta. Stell. in Enarr. in Lu. c. 21.

Pag. 6. line 16. Si sapientia &c. Plat.

Ibid line 25. Oculi sunt in amore duces. Propert.

Pag. 8. line 2. Patientia est Re­ligiosi viri laborum & dolorum omni­um, futurarum Rerum spe, mercedis aternae & amore dei grata tolerantia, [Page]Aug. & in Flor. Bar. in tit. Pat.

Ibid. lin. 7. Patientia est aliena mala aequanimiter perpeti & contra illum qui mala irrogat nullo dolore moueri. Greg super Euang. Hom. 35.

Ibid. line 11. Patientia est virtus quâ quis pro pietate & pro Deo quic­quia accidit aduersifert constanti ani­mo, nec frangitur, Feuardent in Ep. Iac. Cap. 1.

Ibid. line 25. Institut. l. 3. c. 7.

Pag. 9. line. 24. Tristitia vestra vertetur in gaudium, hoc est, Aqua vestra vertetur in vinum. Ber. S. de V. Apost: Non est Regnum Dei esus & potus &c.

Pag. 10. line 14. Vultus illi tran­quillus & placidus Frons pura, nu [...]a Maeroris aut irae rugositate con­tracta, Remissa aequè in Laet [...]m super cilia. Oculis humilitate non infaelicitate dejectis, [...]s taciturnitatis honore sig­natum, Color qualis securis & in­noxijs, Motus frequens Capitis in Diabolum & minnax risus Caeterum Amictus circum pectorà candidus & Corpore impressus, vt qui nec in [...]la [...] [Page]nec inquietatur. Sedet in Throno spiri­tus mitissimi, nam vbi Deusibi Alumna eius Patientia. Tert lib. de Pat. in fine.

Pag. 11. line 14. Ecce modesta graui stabat Patientia vultu, Per me­dias immota Acies, varios (que) tumultus, Vulnera (que) & Rigidis vitalia peruia pilis, spectabat defixa oculos & lenta manebat, Prudent in psychom.

Pag. 12. line 15. [...]: Auream quisquis mediocritatem diligit. Horat. lib. 2. od. 10.

Pag. 14. line 4. Tert. De pat. Cy­prianus instar fontis purissimi dulcis incedit et placidus. Hie. ep. ad Paul. Lor. in Eccles. uide etsam Feuard. in c. 1 ep. Iac. vti ex Cipr. 26. Pati­entiae effectus enumerat.

Pag. 15. line. 2. Nescio quid ma­gis in Laude tua dicam &c. Hug. de laud. Char.

Ibid. line 8. [...], id est, duret [...], sicut dicitur, Mat. 10.22. [...], Pisc in schol. in loc. Tunc erit perfectum opus patientiae si in fi­nem [Page]perseueraurit. Hier. in c. 2. ep. Ad. Rom.

Ibid. line 23. Lauda Nauigantis faelicitatem sed cum venerit ad por­tum, Ber▪ de passi. Domini c. 14.

Pag. 16. line 9. Stell. in Luc.

Ibid. line 21. Exitus acta pro­bat Ouid. in Ep. Ʋirtus boni operti, perseuerantia est. Aug Med. c. 36.

Pag. 17. line 7. Vtin Terra aurum, in nuce nucleus, in hirsutis Castanea operculis sita: diuinus sensus altius est pers [...]rutandus. Hier. in Eccles. c. 12.

Ibid. line 10. Per Mosen Cauda Bestiae in Altari offerre precipitur, vt viz Omne bonu [...] quod incipimus eti­am perseuerante fine compleamus. Greg. Mor. lib. 2. Cap. 4.

Ibid. line 23. Perseuerantia viris meretur gloriam, virtuti Coronam. Abs (que) perseuerantia nec qui pugnat victoriam, nec palmam Victor consequi­tur, Nutrix est ad meritum, Media­trix ad praemium, soror Patientiae Constantiae filia, Amica pacis; Ami­citiarus Nodum, Vnanimitatis vin­culum, Sanctitatis propugnaculum [Page]Saul non perseuerans in humilitate & regnum amisit & vitam, Si Cautela Samsonis, Salomonis denotie perseue­rantiā retinuisset, nec h [...]c sapi [...]ntia pri­uaretur, necille viribus. Ber Ep. 129.

Pag. 29. line 4. Finis nonpugna Coronat. Ber. de pass. Domini c. 14.

Ibid. line 10. Impiger extremos Currit Mercator ad Indos. Hor.

Pag. 20. line 24 Quid hoc ad Christianos, quos paradisus invitat Ciper. cont. Demetr. 1.

Pag. 22. line 7. Secundum quan­dam inter homines couersationem lau­dabilem, & probalibem, quam nullus hominum p [...]ssit justè in quaerelam ve­care, lib. 1. c. 48. cont. Pelag. & Celest.

Ibid. line 16. Multisunt Perfecti in hoc mundo, qui si perfectionem ve­ram respicias perfecti esse non pos­sunt. Amb. in Esay vt Citatur ab Aug. Loc. citat.

Ibid. line 26. Ʋnum scio me ni­hil scire. Socr.

Pag. 23. line 5. Virtus, quae nu [...] est in homine justo, hactenus nominatur perfecta: vt ad Ejus perfectionem [Page]pertineat etiam ipsius imperfectionis & in veritate agnitio, & in humili­tate confessio. Aug. ad Bon. lib. 3. c. 7.

Ibid line 14. Haec est hominis vera sapientia, Imperfectum esse se nosce, At (que) (ut ita loquar) cunctorum in hac [...] ne viuentium, imperfecta perfectio est Hier. cont. Pelag. lib. 1.

Ibid. line 26. Nigraper [...]nhaerens [...] Be [...]. in loc.

Pag. 24. line 4. Multum in hac vita pro [...]it, qui quam loagè sit a per­fectione justuiae proficiendo cognouit. lib. desp, &c. 35.2.

Pag. 25. line. 1. Ad comparatio­nem caeterorum qui res negligentius curant Perfecti dicendi sunt qui adhi­bita solertia Perfectionis iter ambu­lant, Amb. in Phil. c. 3.

Ibid. line 14. Magna pars est bonitatis velle fieribonus. Seneca.

Pag. 26. line 6. Aliuà est mar­tyrio animum deesse, aliud animo de­fuisse martyrium acc. Cipr. de Mor­tal Ser. 4.

Ibid. line 17. Nen Euentum considera sed voluntatem, quantum [Page]enim ad Voluntatem, cruentauerat dextram Patriarcha, & per Ceriucem Pueri immiserat gladium, perfectum­que obtulerat sacrisicium: idcircò & Deus quasi sacrificie reapse peracto, laudat justum, & dicit. Ne [...]eceris ei quicquam contentus sum Ʋoluntate tua & ex hoc Te Corono, Ego enim voluntatem coronare soleo & propter mentem praemia praesto. Chrys. Hom. 47. in Gen.

Pag. 27. line 7. Qui non habet vnde faciat Eleemosynam liber est quantumcun (que) dare Voluerit tan­tum dedit qui voto dedit. Hier in Ps. 111.

Pag. 30. line 8. Si exemptus es a numero flagellorum etiam a numero filierum. Greg.

Pag. 31. line 19. Suprema senten­tia est non est cognita, non tamen cre­datur iniusta, sed eò saltem justum credatur omne quod patitur, quo ni­mirum constat quod Deo Authore pa­titur. Greg. lib. 32. Mor. cap. 5. & ha­betur In Annot in lib. 1. c. 3. Sent. Isid.

Pag. 33. line 20. Ideo hic qui­busdam parcit ut Eos in perpetuum feriat, Ideo hic me ferias non parcen­do vt in perpetuum parcat, Greg. lib. 7. Mor. c. 8.

Ibid. line 26. [...] Hesiod.

Pag. 34. line 20. Hine justi in Scripturis dicuntur ablactari vt Isaac, quod de impijs dictum non legi­mus. sicut notat Procopius ad Gen. 21.

Pag. 35. line 10. Ideo Deus foelicitatibus terrenis amaritudinem miscet, vt alia quaeratur foelicitas, cu­jus dulcedo non est fallax. Aug. de [...]u. Dei l. 2.

Ibid. line 16. Electis Deus suis iter hujus mundi asperum reddit, ne amaenitate viae obliui­scantur patriae. Greg. Mor. lib. 23.

Pag. 36. line 6. Diodor. Sic. lib. 4 Rerum. Antiqu.

Pag. 37. line 18. Nemini debet esse mirum si pro peccatis nostris saepe a Deo castigamur: Imo, cum vexa­mur ac premimur tunc maxime gra­tias [Page]agimus indulgentissimo Patri quod corruptelam nostram non patitur longius procedere, sed plagis & Ver­beribus emendat. Ex Quo intelligi­mus esse nos Deo curae quibus quoni­am peccamus irascitur. Lact. lib. 3. Diu. Inst. [...]. 25.

Pag. 40. lin▪ 23. [...] quam properè legimus tam cito Neg­ligimus Aus. Edall. 3.

Pag. 42. line 5. Aurem cordis tribulatio aperit, quam saepe prosperi­tas hujus mundi claudit. Greg. Mor. l. 26.

Ibid. line 8. Schola Crucis Schola lucis. Cyp. Ser. 4. de Immortal.

Ibid. line 22. Gallo canente snos relinquit latro insidias Amb. Hex. lib [...]e. 24.

Pag. 43. line. 19. Duris vt ilex tonsa bipennibus, Nigrae feraci frondis in Algido Per damna per caedes ab ipso Ducit opes animum (que) ferro, Hor. Car. lib. 4. od. 4.

Pag. 44. line 7. O Socij ne (que) enim ignari sumus ante malorum O passi grauiora dabit Deus his quo (que) finem. [Page] Ʋirg. Aencid. 1.

Ibid line 14. Scilicet exiguo percuss [...] es fulminis ictu, Fortior ut possis cladibus esse tuis. Ouid. ad Liui­am.

Ibid. line 20. Absit a seruo Chri­sti tale inquinamentum ut patientia, majoribus praeparta, minoribus exci­dat. Tert. de Pat. Ʋt proxima quae (que) victoria instrumentum sequentis esset, Iust. Hist. l. 1. Paulum sepultae distat inertiae Celata virtus. Hor. Car. l. 4. ed. 9.

Pag. 46. line 20. Vni risui, du­plex respondet luctus, Paez. in o. 1. Ep.lac.v. 12.

Pag. 47. line 9. Quanto hoc sae­culo persecutionibus, paupertate, Ini­micorum potentia, vel maloru [...] cru­delitate fuerimus afflicti, tanto post Resurrectionem majora gaudia con­sequemur. Aug. ad Cip

Pag. 50. line 26. Exempla & Similitudines plus valent quam ar­gumenta. Cicero.

Pag. 51. line 5. Ne inspiciant pue­ri Pausonis figuras quia imperfectae, [Page]sed Polygnoti quae perfecta fuerant. Arist. pol. 8. c. 5.

Ibid line 25. Paez in Ep. Iac.

Page 52. line 23. Frustra appel­lamur Christiani, nisi & sumus Imi­tatores Christi, qui ideo viam se fecit ut Conuersatio Magistri, esset for­ma discipuli. Leo in 7. Ser. de Nat. Christi.

Page 53. line 3. Totus com­ponitur orbis Regis ad Exemplum, Claud.

Ibid. line 13. Vel quod Pug­nandi forma vel Triumphandi gloria, vtrum (que) es Domine & speculum Patiendi & Praemium patientis. Ber. in. Cant. Ser. 47:

Page 54. line 16. Coronalur spinis, qui Martyres floribus coronat aeternis. Cyp. s. 3. de bon. Pat.

Ibid line. 22. Dum legimus & Audimus quot & quanta ille sine culpa sustinuit, Intelligimus nos Pec­catores omnia debere libenter sustinere Theod. ad Cap. 5 ad Rom.

Page 59. line. 11: Durum; sed leuius fit patientiâ. Hor! Car. l. 1. od. 24

Page 60. line 1. Imbecillitatis Exemplum, Temporis spolium, For­tunae lusus, Inconstantiae Imago, Im­becillitatis tr [...]tina, Apul. lib. de Deo. Socr.

Page 61. line 21. Non modo patienter sed & libenter sed & au­denter, ad Tormenta sicut ad Orna­menta, ad paenas sicut ad delitias pro­perabat. Ber de S. And. in Ser de triplici genere bonorum: & Aug. Ibat Andreas securus ad crucem: Bar­tholomaeus propriam pellem dedit &c. Aug. Soliloq. [...]. 22. §. 3

Page 62. line 6. Ign. passim in Ep. praesertim ad Rom.

Page 63. line 3: De donde sa­liò a quel roz de Daciano, el qual dispues deauer prouade tanto genero de tormentos en el cuerpo de san Vin­cente espantado dix [...] Vencidos so mos, Luys de Gran: en la prim. parte Del Amor de Dios. Prud. Hym de Rom.

Ibid. line. 18. Omne malum vel timore vel pudore Natura per­fundit &c. Christianis vero quid si­mile? [Page]quos nec pudet nec poenite sed plane antea non fuisse Siquis de­notatur gloriatur, si accusatur non defendit, Interregatus vel vltro con­fitetur, Damnatus gratias agit, Quid hoc Mali est? cujus reus gaudct, cujus accusatio votum, cujus paena falici­tas. Tert. in Apologet.

Page 64. line. 9: In vita Cypr.

Page 65. line 13. Per patien­tiam animas nostr as possidemtes, quia dum nobis ipsis dominari discimus hoc ipsum incipimus possidere quod Sumus. Greg. & habetur apud Tho. Aquin. in Euang.

Ibid. line 24. Nam virtus vi­dua est quam non Patientia firmat, Prud. in psych.

Page 67. line 20: Electorum namque est hîc conteri, vt ad prae­mia debeant aeternae haereditatis eru­diri. Greg. lib. 26. Mor. c 18.

Page 69. line 13. Illa coelestis Hierusalim non est bellatorum speli­um, sed mansuete omnia tolerantium sperata baeredit as. Basil▪ in. ps. 33.

Page 70. line 5. Illa terra promissionis non gladio possidetur, nec brachio acquiritur, sed patientia possidetur, & acquiritur, Amb. In Ps. 43.

Page 71. line 6. Nubecula est, cito transiuit. In vita Iuell. Ep. Sarisb.

Page 72. line 2. Nullus dolor de incursatione malorum quibus fidu­cia est futurorum Cypri. com. De­metri.

Ibid. line 6. Tolle certamina, Toile coronas; Tolle cruciatus, Tolle Beatitudines. Amb. ad ea Verb. Con­summata omnitentatione. Luc. 4.

Page 74. line 12. Ibi victor miles post Dolores, Donis ineffabilibus cumulatus Nobile perpetuum Caput amplectente Corona, Aug. in Soliloq. 6.8.

Page 77. line 9. Ecce gaudium in sine sine fine. Ber. Ser. 2. de rub. Apost. Non est regnum &c.

FINIS.

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