The picture of patience. Or, a direction to perfection Most needfull and vsefull in these dangerous daies of sinne, and publike feares.

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 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 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 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 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 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 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 , 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 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 Nurse-child 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 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 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 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 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 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 offer the Taile on the rumpe of the beast , Levit. 3.9 . in sacrifice : what is the meaning of this Precept ? 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 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 selues ready to runne the rest of our course . We fight Gods battell , and must not faile in the enterprise ; for Vincenti 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 , 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 ) 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 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 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 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 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 , ( 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 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 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 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 . 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 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 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 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 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 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 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 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 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 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 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 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 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 Victor , 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 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 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 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 high-way 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 haue white robes : to teach vs that purity follows troubles , & reward afflictions ; tribulation being that Heauen-bred herbe of the celestiall dyet , 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 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 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 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 ) 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 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 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 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 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 : Violls of Gods 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 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 selfe-loue made him , without further 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 , 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 Vnion he was able to indure more in his humane Nature , then our Humane frailty can possibly indure . But alas I am a 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 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 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 , Victi 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 , 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 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 .

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