THE PICTURE Of Patience. OR, A DIRECTION to Perfection.  
Most needful and useful in these dangerous days of sin, and public fears.  james 1.4. But let patience have her perfect work that you may be perfect and entire, wanting nothing. 
LONDON, Printed by T.H. for Robert Milbourne, and are to be sold at his shop, in Paul's Churchyard, at the sign of the Greyhound. 1629.   

TO THE RIGHT honourable, and right virtuous Lady, The Lady ASTON, Wife to the right honourable the Lo. Aston, B. of Forfar, W.I. wisheth all increase of happiness; external, internal and eternal.  
Good Madam  
VOuchsafe, to accept this, once your own by private Devotion & now made yours by public Dedication, and when your Religious Soul shall make a pause from your more holy Meditations, I beseech you, vouchsafe to cast an eye upon this treatise, it may be you may find and feel the spirit of Consolation, working in it. The Lord of Heaven bless you unto my Lord, my Lord unto you, and you both with all your hopeful issue to his saving Grace, which is and shall be the hearty Prayer of  
Your most humbly devoted servant William jeffray.   

The picture of Patience. OR, A DIRECTION to Perfection. Most needful and useful in these dangerous days of of sin, and public fears. A discourse confined to that place of the Apostle,  james 1.4. 
But let patience have her perfect work, that you may be perfect and entire, wanting nothing.  
NOt so anciently, as most truly and divinely 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 have powerfully subdued others, which poorly and basely have been conquered by themselves. And this I dare affirm (since the Scripture warrants it) That he who well governeth his passions, 
Pro. 16.32.  is more honourable than a Commander over Nations. They bear sovereign power over others, this over himself. They are but rulers over some part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but he is absolute lord and governor of the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Isle of Man; which yet by an inevitable decree is as subject to the distemper of Affection as the largest Regiments to the distraction of Opinion. How great an Emperor than may he be that guides his affections by the Rule of Reason, and subdues his passions by unconquerable patience? who sails in a Harbour, though the Tempest storm at Sea; and by a divine Moderation sails happily betwixt Scylla and Charybdis, stoutly withstanding the frowardest blasts of Calamity, and comfortably appreprehending the sweet gale of Peace; not dejected by Adversity, not erected by Prosperity, but like the neverfading Laurel green as well in Winter's calamity as in Summer's comfort. The Apostle then seeing the excellency of this virtue, and knowing of what sovereign power and precious use it would be to cure the miseries of all the dispersed, (and therefore distressed) jews, commandeth them to plant this herb in every one of their Gardens as being the true Heart's ease: which though it be planted by Pain, watered with Tears, cherished with Sighs, yet the flower it beareth is Perfection, as he here showeth.  
Let patience have her perfect work, that you may be perfect and entire, wanting nothing.  
Which words contain a third reason, of the formerly propounded duty, verse 2. My brethren count it all joy when you fall into divers temptations; where having charged them to bear afflictions and temptations, and that with all joy, knowing what a bitter and tart doctrine it was to the palate of the flesh, he doth enforce it by a threefold reason, 
Eccl. 4.12.  as a threefold Co●d which is not easily broken.  
First, because temptation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; A trial of our faith. Secondly because our faith being tried bringeth forth patience.  
Thirdly, if patience may have her perfect work, than (ab effectis) she will make us perfect and entire, wanting nothing.  
Here by an excellent gradation he brings us De profundis too In excelsis, from the bottomless pit of Misery to the highest pitch of Glory. For temptations do deeply plunge us into the depth of calamity, but if by remembrance we consider, and with consideration remember that they are God's Touchstone, for the trial of our faith, they will make us patiented, and if patience may have her perfect work by perseverance, she will make us perfect.  
See here jacobs' Ladder reaching from Earth to Heaven, 
G●. 28.12.  mounted from bane, but aims at bliss, listing us even from the gates of hell, to the Port of Heaven; leading us by the hand from Egypt to Canaan, from man's deepest misery to his highest folicitie.  
So that in the Coherence, we may observe the former Admonition enforced by a powerful Reason, and that Reason seconded by a worthy Admonition, which easily divides this portion of Scripture into 2, parts.  
1. An Admonition; Let Patience have her perfect work.  
2. A Reason enforcing the Admonition; That you may be perfect and entire, wanting nothing.  
In the Admonition 2. things are considerable, 1. the subject of the Admonition, which is Patience; 2. the Admonition itself, Let her have her perfect work. Thus for a while must I divorce Patience and Perfection, the Author and the work; but in the end I will conjoin them like Hypocrates his Twins, and leave them to live and die together.  
The first object that offers itself to the eye of our consideration, is the subject of the Admonition, Patience; Let Patience etc.  
Plato was wont to speak of wisdom that if she could be seen with humane eyes, without doubt she would moon men's hearts, greedily to affect her: So may I say of Patience, that if the eyes of our mortal bodies could see the excellency of this virtue, no doubt but our eyes would teach our hearts to affect so excellent a beauty.  
Your eyes might then perform that duty which now my unskilful pencil must do, for the sight of that divine virtue would easily bring forth in you Amazement; Amazement would procure Respect; Respect would breed a reverend and observant love: She being like the Tree which Moses cut down and threw into the bitter waters of Marah to make them sweet: Or Eliah his cloak, 
Exo. 25.25  
2 Kin. 2.14  by which Elisha divides the waters of jordaine; for Patience it is that turns the Gall of bitterness into sugared and sacred Content; that divides the troubling waters of affliction, to make an easy passage for us into the Land of our celestial Canaan  
But that we may the better discover the beauty of this virtue, I will first express her by her definition. Secondly delineate her by her Picture. Thirdly decipher 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 man's grateful undergoing of all troubles & labours for the love of God, & the hope of the reward of eternal bliss. Gregory thus, To be Patient, is with an equal mind to endure mischiefs from other men, & not to be moved with anger towards them that do inflict them. Others thus, Patience is a virtue by which a man bears all infirmity and adversity that can betide him, with an undaunted & constant resolution, for God & godliness sake. And this later definition may be preferred to the former, who though they do express Totum Patientiae, yet they do not express Patientiam totaliter. They do express 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 Christ's sake and the Gospels, grounded upon the never-failing providence of God. Now when I speak of a voluntary suffering, I mean not a Stoical stupidity, as when a man seems to be senseless in affliction; but I mean such a suffering as pincheth and pleaseth; pincheth with grief, pleaseth with relief; pincheth with grief, when we feel the rod upon our shoulders, and sit with Israel mourning by the waters of Babylon: 
Ps. 137.1.  pleaseth with relief, when we feel Christ drying up our tears and curing our wounds and telling us in the ear, This grace is sufficient: 
2 Cor. 12.19.  either by trying us in the fire to make us pure, or by changing our Elegies into Eulogies, by a happy and heavenly deliverance; for than shall our water be turned into wine, our mouths shall be filled with laughter and our tongues with joy. Again it is not every suffering but a suffering for Christ, wherein patience truly can show herself; for Heathens so can show us patterns of patience, but the Christian must arm himself to suffer patiently, not for evil but for good, yea for God: And happy are those souls that so suffer, for if Patience have her perfect work, we shall be perfect.  
The second thing observed, 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 he) hath a most quiet and a most pleasant aspect, her forehead pure, void of all wrinkles either of sorrow or anger; her eyebrows sweetly but modestly inclined to Mirth; her eyes cast down, but by humility, not by infelicity; her mouth sealed up with the honour of Silence; her colour such a; Security and Integrity are wont to have; her head she often moves with a threatening laughter against the Devil; as for her apparel about her breasts it is white, close to her body, to signify she is neither puffed up, nor yet disquieted, she sits in the throne of the sacred spirit: for where God is, there is his Nurse-child Patience: here you hear not but may even see the admirable beauty of this virtue, which Prudentius that divine Poet, or Poëticall Divine doth (after Tertullian) thus delineate, 
Behold how Patience with a mild aspect,  
Stands in the midst of virtue's chiefest foes,  
No trouble can her settled mind deject  
From Resolution: She undaunted 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 excellency of this virtue, and let us learn at last (at least for shame) to love her, whom thou seest to be so excellent: is not beauty love's loadstone? why should it not then attract thy heart to be enamoured of her? that Patience may have her perfect work etc.  
The third thing was to decipher her by her Character & a kind of moral instruction as not much in use among the ancients so happily received in these times of ours. I will therefore thus presume to Characterike her: Patience is Misery's best Physic which if she doth not extirpate, doth yet extenuate the disease: she is the nurse of valour and Christian Resolution, the Child of Calamity, and Mother of true Constancy; she goes the Milky way to the golden Mean, bearing as well from the Rock of distemper as of distraction; she sets herself a work with Dorcas to make  for virtue, against the winter of Adversity; she sleepeth contentedly upon a bed of Nettles, and riseth with comfort from the Couch of care; she may be made subject to, but never the subject of Misery: Misfortune may be an usurping Tyrant over her to pain her, but never a received Sovereign to command her; she weeps the tears of Comfort, and finds Content in the midst of discontent; thus by a heavenly Neglect she makes Troubles and Calamities the Foil 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 clean for the Fan; Oil she is, and therefore clearer for the press: In a word she gains by loss, and mounteth from the vale of Misery to the mount of Glory. See here the Character of this blessed virtue, and blessed is he that can enjoy her, not to possess her only, but to be possessed of her.  
The last thing observed was to commend her by her Effects. So that as the women said, See what Dorcas did when she was alive; so may I say, see what works Patience would do if she were alive. Now these effects are admirably laid down by Tertullian and after him by Cyprian, the happy Imitator of Tertullian (as Lorinus noteth) namely that Patience defends all God his Decrees, obeys his Precepts, fortifieth faith, governeth peace, assisteth love, instructeth humility, expecteth repentance, assigneth confession, ruleth the flesh, preserveth the spirit, refraineth the tongue, restraineth the hand, infulteth upon temptations, expelleth scandals, finisheth Martyrdom. She comforts a poor man, moderates a rich man, sustains a sick man, protects a strong man, she delights the faithful, invites the gentle, she commends the servant to his master, and his master to his God, she is the ornament of woemanhood, and the touchstone of manhood, she is loved in a child, commended in a young man, but admired in an old, in all sexes, in all ages, she retains a neverfading beauty. These be the works of patience, these she performs, wheresoever she resides, so that for the conclusion of this point I may speak of her as Hugo doth of Charity, I know not what I shall more say in thy commendation, but that Patience made Christ like us, and will (if we embrace her) make us like Christ.  
The second thing observed was the Admonition itself, Let Patience have her perfect work; where by perfect work is meant the work of perseverance, So Hierome expounds it: Then shall Patience have her perfect work if she continues to the end: for Patience is not perfect if she endure the first or second storm of tribulation and then prove recreant, but she must persevere to the utmost end, if she will be perfect, for not to persevere to the end, were to overcome some sharp and perilous sickness, and dye by a Fever; or to escape in the Onset, and be slain after the conquest; or securely to pass a raging Tempest at Sea, and then sink in the harbour for in vain, whilst we live we do good, if whilst we live we cease to do good: Our lives 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 obtains not his prey at the first or second leap, will leap no more; but as Noah his Dove, 
Gen. 8.11.  which was not sent out once only, but again before she brought the Olive leaf in her mouth, So we must not only endure one brunt, but if the waters of affliction be still up, we must patiently continue our suffering, till our suffering brings us the Olive branch, the perfect Hieroglyphic of our assured quietness, and eternal rest. For it is the end that approoues the act, and perseverance crownes the head of Patience. In the old Law we were commanded to offer the Tail on the rump of the beast, 
Levit. 3.9.  in sacrifice: what is the meaning of this Precept? may I not speak as Saint Paul speaketh to another end, Doth God take care of Oxen; 
2 Cor. 9.2.  So say I; regardeth God the Rump, or rather saith he it not, altogether for our sakes? Surely there is a kernel under this shell, there is Gold under this Oar, what it is let Saint Gregory expound: We are commanded (saith he) by Moses to offer the tail of the beast, to this end, (namely) that every good work which we take in hand, we should by perseverance bring to his perfect end. It is not then for that God stands in need of the beast, much less of the rump that God commandeth it to be offered; but this is the reason why the Lord requires the Tail in the Sacrifice, to teach us that he crownes not the beginnings but the ends of our best Actions. For (as Mellifluous Bernard reacheth the januenses) it is only perseverance, that gives the wealth of glory to the sons of men, and sets the crown upon the head of virtue, without which neither the soldier can obtain the victory, nor the Conqueror his crown; 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 unanimity and Sanctuary of sanctity. Had Saul persevered in his obedience, he had not lost his Kingdom with his life. If Samson had persevered in his cautelousness and Solomon in his devotion, the one had not been deprived of his wisdom, the other of his strength. So that without the assistance of this virtue it is impossible for us (we see) ever to attain to the crown of glory: for we run in a Race, 
2 Cor. 9.24.  and therefore must not give over till we come to the end: but as a Runner regardeth not how much he hath run, but how much he hath to run; so must we forget what troubles we have suffered, and make our selves ready to run the rest of our course. We fight God's battle, and must not fail in the enterprise; for Vincenti dabitur, 
Reve. 2.17▪  to him that over cometh is proposed the Reward: salvation is the end of our Aims, and our Aim at our ends. 
Mark 13.13.  Let us then continue to the end that we may be saved.  
How patiently doth the Merchant endure storms and calms, heat and cold, tempests at Sea, travels and troubles by Land, and all for gain? and shall not we for the gain of Heaven, go even by the gates of Hell? The Israenlites that murmured at their trial in the wilderness had a Denial of the land of Canaan, 
Num. 14.18.  only Caleb and joshua, which expected bitterness in the wilderness of Sin, but sweetness at Mount Zion, happily arrived in the Land of promise. Let us then with Caleb and joshua patiently endure the bitterness of the way, that we may come to the City which is not only Jerusalem, the vision of peace, or peace in a vision, but peace in fruition, together with eternal security attended by never-sading felicity, following this our Apostles rule, Let Patience have her perfect work, etc.  
The second thing observed, was the Apostles Motive, to induce to this duty; that you may be perfect, entire wanting nothing: See here a threefold Cord (which is not easily broken) used by the Apostle to draw us to let Patience have her perfect work. 
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 object of man's boundless desire; yea the Creatures even groan for their perfection; all things being carried away with a wonderful longing to be made perfect, and shall not a Christian (whom Paradise inviteth, and the celestial troop of Angels instantly desire to have him united unto them) shall not he I say, patiently endure those troubles that tend to his perfection?  
Now when I speak of perfection I mean not such a perfection as is absolute, for that attends us in the life to come, and is not attained unto in this; but I speak of perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a manner of perfection, though fare short of that which is absolute, and this perfection consists, first in relation to others whereby a man is preferred before others in his Rank. So Noab was a just man and perfect in his generation: 
Gen. 6.9.  where Noah is not termed perfect▪ for that he had attained to the degree of absolute perfection, but (only by way of relation to those of his Time) he was found more perfect than the rest of his generation, and therefore he obtained mercy that in th● deluge he might be slued, and his household. So in the new Testament. 
Luk. 1.6.  Zachary and Elizabeth are said to be righteous before God and to walk in the Commandments and Ordinances of God blameless. Now what kind of righteousness and innocence they were endued with; Saint Angustine treating upon these words doth manifest, They were just (saith he) in regard of their commendable and allowable conversation, which no mar justly could complain of. They were righteous then and perfect, but not in an absolute, but relative perfection; so that I may conclude this point with that of Ambrose; There are many perfect in this world (speaking of a relative perfection) who if you look 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 means; first by the acknowledgement of our imperfection, for as in knowledge it is not the least part for a man to know, that he knows nothing; so in perfection it is not the least degree to know ourselves to be imperfect: For as (that Hammer of Heretics well observeth) The virtue which now remaineth in a righteous man is so far forth called and accounted perfect, when as to the perfection thereof, there doth pertain both in verity an acknowledgement, and in humility a confession of our own imperfection. Hence we discern a perfection grounded upon the humble confession of our imperfection: this being indeed the greatest part of the wisdom of Man to know himself to be imperfect; for (as I may so say) the perfection of all men living 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 every actual member thereof) though she be comely as the Curtains of Solomon, yet is she black as the Tents of Kedar, having her beauty (like the Moon) 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 knows how fare short he is of true and absolute perfection.  
The second means whereby in God's sight we may be accepted, as perfect, is by endeavouring to attain to absolute perfection; for as he that aims at the Sun (albeit he is sure he shall not reach his mark) must yet upon necessity shoot higher than he that leveleth at a bush; even so he that sets before him the pattern of absolute perfection, as the aim of his endeavour, shall be sure to attain to an higher degree thereof then he that either aims not at all, or else but levels at imperfection. And of this perfection Ambrose speaketh, (led by the occasion of those words of the Apostle, 
Phil. 3.15.  Let every one that is perfect be thus minded) In comparison (saith he) of such as be negligent in divine matters, they are to be called perfect, who with all careful diligence do walk in the ways to perfection: and even this endeavour is in the eyes of God accepted for perfection; for so gratiously-mercifull is the Lord to the souls of his Saints, that if he see them endeavour to attain but even the lowest degree of perfection, he accounts them as perfect, accepting the will for the work, the desire for the design, the affection for the action. Thus as a man doth begin to be good, when he begins to desire to be good, so a Christian begins then to be perfect, when he begins to endeavour to be perfect, if then we can endure all miseries for the obtaining of God's glory, to suffer all imperfections of the body that we may attain to the perfection of our souls, we stand perfect in this kind of perfection; for it is not enduring, but the will to endure calamity that maketh us perfect, (as S. Cyprian observeth) for Abraham and that earth-despising troop of Patriarches were not always tossed in the tempest of misery, who yet arrived at the Haven of perfection, And those were not Martyrs only which died for Christ, but those also that had a Will to die for Christ. Abraham did not offer up his son Isaac to death for a sacrifice, and yet God saith that he for his sake did none spare his son, hence Saint Chrysostome giveth us this observation; consider (saith he) not the event but the Will, for as touching Abraham's Will, he had already bathed his sword in the blood of his son; hence saith the Lord unto him, Do it not, for thy Will contents me, and for it I crown thee: for my Rewards are awarded according to the Will, and I use to crown even holy affections. Thus God accepteth the desire as if the design had been accomplished. So shall it be with us, if we sacrifice not our Isaac, I mean our life for Christ; or if our souls be not exposed to the misery of affliction, yet if we can be contented patiently to endure what may be inflicted, albeit it be not, even this desire shall make us perfect in the eyes of God. For as in matters of alms, he hath given which hath a desire to give; so in matters of tribulation, he hath suffered that hath a will to suffer: if then thou hast a desire to offer thy soul for the confirmation of thy faith, and canst be content to have it made for Christ's sake like Ezechiels' book, 
Ezek. 2.10.  which was filled with lamentations, mournings and woe without and within; and art determined in thyself that no storm of calamity shall break the Anchor of thy patience, or drive thy soul into the tempestuous sea of passion, from the harbour of thy settled resolution: then assure thyself that thou art perfect, for If Patience have her perfect work, she will make thee perfect and entire lacking nothing.  
The second main reason why our Apostle exhorteth us to suffer Patience to have her perfect work is, because it will not only make us perfect, but also entire.  
The original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which one English word can hardly express, for it intimateth that we should be Integri, universales, Ad omnia quare, as the proverb runs, or Homines quadrati, men at all points, such as dare look danger in the face, and will not be dismayed with its fiercest assault. They know the worst of trouble, and affliction shall never be able to daunt their undaunted resolution; for by patiented suffering they are so enured to tribulation, as they are ready to entertain it not as a hated enemy, but as a well beloved and long expected guest, dost thou then o Christian soul, dost thou desire his entireness? There are two things necessary to assist thee in the attaining of it. The first is Knowledge, and the second is Imitation: both are expedient, that so our knowledge may move us to imitation, and our imitation may confirm our knowledge: for without knowledge how can we imitate, and without imitation what are we the better for our knowledge? Knowledge without imitation is wrechlesnede, and imitation without knowledge is but mere apishness. Our understanding 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 joined together will make us Let Patience have her perfect work, etc.  
If we then desire to be thus entire, by suffering Patience to have her perfect work, our understanding must apprehend a twofold object; First that afflictions are Christ's legacy; secondly they are God's highway to felicity. First, we must know that they are Christ's legacy bequeathed unto his Apostles, and in them to us by his last Will and Testament. 
joh. 16.33.  They are a christian man's recognizance whereby (as joseph by his particoloured coat) they may be known; for he that is exempted from the rod of God, is not the child of God. Man's life is a warfare upon earth: now who intends to be a soldier, and not meet with danger? Nay every christian man is enroled in God's Muster-book in his baptism, and therefore must fight the Lords battle, and will he, that must war and fight, not expect to feel smart and wounds? Let us therefore that are Christians arm ourselves with that resolution, in the Poet Superanda omnis fortuna ferendo est, and here, to the end that patience (having her perfect work) may thereby work our perfection and entireness; it is necessary for the Christian soldier to know two things, First, that since tribulation is Christ's legacy, that therefore all crosses, losses and calamities, which can betide a Christian man in this vale of misery are not casual (as vain Atheists suppose) but are directed and inflicted by the all-seeing & al-guiding providence of God: 
Amos 3.6.  for What evil is there done in the City that I do not, saith the Lord? doth the Lord speak by his Prophet of the evil of salt, no; for God cannot sin: how then? of the evil of punishment? yes verily, for God cannot choose but punish sin: 
1 Pet. ●. ●.  therefore S. Peter concludeth; We are troubled according to the Will of God; which may be secret & unknown, but never can be unrighteous, or unjust. Is it then Gods will that we should be troubled? and shall our will be refractory and not rather subject unto his? shall our heavenly Father lay his lering rod upon us for our correction, and not for our confusion, and shall we shrink from such a fatherly correction? Know we the reason why he now whips us with Nettles? may it not be that he may hereafter crown us with Roses? Let us then patiently endure his castigation, that we may tend to the entireness of perfection.  
The second thing that we must know, is, that our Saviour's blessed legacy, I mean those crosses or losses that do overtake us, or are inflicted upon God's children in this life, are not demonstrative arguments of his wrath, but rather infallible Testimonies and perspicuous tokens of his love: For Whom he loveth, 
Heb. 12.6.  them he chastiseth, and scourgeth every son that he receiveth. For like as some careful father, that intends for some lewd courses to cast off, and finally to disinherit his son, gives him leave to walk in the ways of his own heart, and in the lust of his own eyes, 
Eccl. 11.9.  not regarding though he make his soul the very source of sin, and the den of Devils; and all because he hath lost his paternal love: but if the same father hath a son whom he tenderly love's and intends to make the heir both of his virtues and fortunes; if he see him but slip awry, or forsake that even path of virtue, 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 love's him. Even so our heavenly father suffers the sons of Belial, to feed like fat Bulls of Basan because he intends them for the slaughter, and to flourish like a green Bay three, because he hath ordained them to be fuel for the fierce fire of his wrath: but those whom he hath predestinated by an ever loving and everlasting decree, to be made heirs of his never fading Kingdom coëternall in the Heavens, these if he sees (as what doth not God see) but slip aside out of the way of righteousness, out of that way that his Hests commanded them to walk in, straight his rod is upon their shoulders, immediately he corrects them, but not in anger, fury and judgement, but in love, mercy and compassion. 
1 Cor. 11.32.  Thus when we are judged we are chastened of the Lord that we should not be condemned with the world: for such is God's loving care and careful love over his Saints, that he lays his correction rod upon them for divers ends, best known unto himself, yet always tending to the good of his servants.  
Sometimes he corrects them to wean them from the love of this world, 
judg. 16.15.  which, as that enticing Dalilah endeavoured to bereave Samson of his strength: so this alluring world sets all baits to bereave God's Saints of their strength in Grace. Now because there is such an Antipathy betwixt God and the world, 
jam. 4.4.  that the Amity of the world is Enmity with God, therefore the Lord scourgeth his Saints, to make them leave the world and cleave unto him: for as the Nurse lays bitter things to the Teat of her breast, to wean her child from the love of her milk, so the Lord lays bitter afflictions upon his Saints, to wean them from the love of this life. Therefore (saith holy Augustine) doth God mix the gall of bitterness with the sweetness of terrene felicity, that he might make us seek for another happiness, whose sweetness shall never fail. God hedgeth up this way with thorns, to make it unpleasant to the flesh, lest we should forget the happiness of our country: why did God afflict his people Israel in the desert of Sin? but with longing desire to make them seek for Canaan, and the joys of Zion: and why doth God afflict us here, but to make us desire to be dissolved, that we may rest in peace? For the vanities of this world doth so intoxicate the soul with flesh-pleasing objects, as it makes it forget that soul-delighting subject, the crown of bliss. Even as the sweetness of Aetna's flowers bereaves the best-smelling dog of his Scent: so this soule-deceiving sweetness bereaves us of the sense of bliss. Is this then the end of God's chastisements, only to polish us for himself? and shall we murmur against him, that deals so graciously with us? No, let us but patiently endure what it pleaseth him mercifully to inflict, that Patience having her perfect work, we may be perfect etc.  
Sometime God correcteth and scourgeth man for sin, and to bring him from sin: for such and so great is God's care over his Saints, that if he see any wickedness in them, straightway He punisheth their offences with a rod, and their sin with scourges: which was promised as a great blessing unto David. The ancient Heathens seeing the servants of God in the Primitive Church sore chastised under perfidious Tyrants, began to think that the God whom they served was not the true God, because speedily he did not deliver them from the hands of persecuting Tyrants. Thus the natural man cannot discern the things that are of God, because he looks upon them through the glass of his own conceit, measuring the miseries of this life, only by the Meet wand of blind and corrupted nature; but what answers Lactantius a Christian to their  surmise? Let no man marvel (saith he) if we for our sins be often chastised of the Lord, yea when we are pressed and oppressed, then especially yield we thanks to our most indulgent Father, because he will not suffer our sore to grow to a full head, but lanceth it with stripes and wounds, that by this wonderful plaster he may heal the disease. From whence (saith he contrary to your conceit) we easily understand that God hath a special care of us, because he is angry with us when we sin. See here a Christian, like a laborious Bee, sucking honey from the sharpest thistle; and mark the difference betwixt a carnal and a spiritual eye, the one sees a wave of sorrow coming, and distrusts with Peter; the other views it and rejoiceth with Stephen, in the midst of calamity. Is this the end of Gods striking that he may wound us here, and heal us hereafter, that sin may now be punished in us, and that hereafter we be not punished for sin? Who will not then patiently kiss the rod of so lovingly-gratious a father, who changeth eternal damnation into a temporal punishment? For do we not know, 
Ro. 6.23.  that The reward of sin is death? doc we not know, that daily, nay hourly we have deserved this reward? May we not see Hell's mouth wide opened, as ready to devour us, if mercy did not relieve us? Why then should not God's stripes be unto us stripes of comfort, having deserved ten thousand times more? Let this consideration move us to Patience, and let patience have her perfect work, etc.  
Again, such is the nature of man, that of all lessons it is the hardest for him to learn to know himself, and the easiest to forget that knowledge. 
Act. 6.  For as the Eunuch stood in need of a helper to make him know what he read; so we stand in need of a helper to make us know what we are. As Christ then made lumps of clay to cure the eyes of the blind, 
joh. 9.6.  so he must cure our blind eyes, before we can know ourselves to be but lumps of clay: and this the Lord performeth by tribulation. An instance we have in Manasseh, 
2 Cro. 33.12.13.  who whilst he happily sailed in the Bay of humane bliss, forgot his God, and defiled the holy city with blood; but when the wind of affliction began to change this calm of comfort into a tempest of trouble, when the liberty of a King was turned into the bondage of a captive, and his stately palace turned into a loathsome prison; then in his affliction he besought the Lord and humbled himself greatly before the God of his Fathers, than Manasses knew the Lord was God. Thus when the staff of sustentation could not, the rod of correction brought this wand'ring sheep to God's heaven-gayning fold. The like we read of Antiochus, 2. Mac. 9 ver. 4.19.  
Thus when man's pride gins to swell, God lanceth the tumour with the razor of affliction, to make him learn to know himself. And as this is the most difficult lesson to learn, so it is the easiest lost, for man can easily be content to remember to forget himself: for (as Saint ja. speaks to another end) as he that looks his face in a glass forgets immediately what manner of man he was; 
jam. 1.  so when in the glass of verity we have learned to discover our vanity, we are such natural Dunces, as immediately we forget to remember what vain things we are; yea even aliquando bonus dormitat Homerus; fearful security; like a fawning & flattering Dalilah, lulls too often asleep even the best of God's Saints upon the couch of prosperity; Vigilancy, the everwaking Sentinel of the soul of man, grows oftentimes drowsy with too much ease; The Apostles eyes were heavy with sleep, when Christ's soul was heavy unto the death: and certainly their death is imminent, where there is such eminent drowsiness. But our gracious father prevents this mischief in his adopted sons, by sending a blustering tempest to awake the sleeping jonah; which David found by experience, 
Ps. 119.  for before he was troubled he went wrong; but tribulation sets him in the right way again. So when prosperity hath locked up the ear of the heart, than adversity is the best key to open it; for the school of tribulation is the school of illumination; so that as the Angel struck Peter to rouse him from the sleepy fear of adversity, so God strikes us by tribulation, to raise us from the fearful sleep of security: Is this then the end of God's corrections, to correct us for so good an end? and shall not we endure his correction? Know we not what became of the secure richman? and shall we still love security? Nay rather let us rejoice, when this Cock raiseth us with Peter, from the dreadful sleep of security, that we may patiently watch for our hopes happy consummation, and let Patience have her perfect work, etc.  
And lastly, since we fight the Lords battles, wherein the further we proceed, we proceed the further into danger, and imminent danger is wont to make even God's eminent soldiers sometimes prove recreant: therefore the Lord tries them sometime by crosses and troubles, to embolden them the better in his service thereafter: 
1 Sam. 17.48.  when David had encountered with the Lion and the Bear, and returned Victor, he grew resolute to cope with Goliath; so when we have overcome, by God's over-gracious assistance, some one or two troubles, we shall grow courageous to cope with all: like a courageous Soldier who coming from the field, though wounded, doth yet from his wounds suck settled Resolution: so we though wounded by troubles, yet not vanquished, gain hence more courage, against the next assault, and like expert Mariners, sailing in the tempestuous Ocean of this world, learn from a gust of calamity how to withstand the greatest tempest of Misery; as excellently and most divinely Virgil speaks: Aeneas, the pattern of noble Cheiftaines:  

My dear companions, whose remembrance knows  
Our hard escape from Sea, from want, from blows  
Those we escaped, which most could us offend;  
And shall not God to these too grant an end?   
Nor disagreeing also to this purpose is the consolatory counsel of Ovid to Livia:  

Therefore the Thunder lightly did thee smite,  
To make thee valiant in a sharper fight.   
So doth God's wrath-denouncing Thunder sometimes lightly touch his Saints, not to harm them, but to arm them for a further trial: fare be then so great a pollution from the servant 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 every deliverance an entrance to a further trial; 
jer. 12.5.  for if we be outrun by footmen, how shall we match horses? Paul was a man subject to the same infirmities we are, and yet he proffers a rare challenge, having once felt the supportation of God's soule-saving grace, 
Rom. 8.35.  Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? as if these (or what else the Devil or his instruments could raise up against him) were of no force against the armour of proof of his undaunted Resolution. Danger could no more appall him, than a hammer the point of a Diamond. Let us then imitate his suffering, and go on from trial to trial, from danger to danger, Till Patience have her perfect work, and then we shall be perfect, etc.  
The second object of our knowledge (which being known must be a motive to induce Patience to suffer till Perfection) is not only to know that troubles and Crosses are Christ's Legacy unto us by his last will bequeathed, but (which is more) are God's highway to eternal felicity, 
job. 5.17.  Blessed (saith Eliphas to job) is the man, whom the Lord correcteth: correction you see is so fare from a curse that it is a means to obtain a blessing; so also our blessed Apostle affirmeth, 
jam. 1.12.  Blessed is he that endureth temptation, for when he is tried he shall receive a crown of life; on the contrary our Saviour pronounceth a we to them that laugh now, 
Luk. 6.25.  for they shall mourn and weep: thus one poor laughter is attended with a double mourning. Shall we not then desire (with our Saviour) to be crowned with a crown of thorns, that hereafter by our Saviour we may be crowned with a crown of Stars? 
Reu. 7.14.  Those that come out of great tribulation have white robes: to teach us that purity follows troubles, & reward afflictions; tribulation being that Heaven-bred herb of the celestial dyet, that dies our souls in purity: for as we have been afflicted so shall we be comforted. According to which saith holy Augustine, As many persecutions and tribulations as we here endure by poverty, power and cruelty of our enemies, so many Rewards after our Resurrection shall we receive in the Retribution of the Saints. Let us then desire rather with Lazarus to live in misery, and dye with comfort, than with Dives and Polycrates, to live in jollity, and dye in misery: the one being that happily-painfull way, which leadeth to endless happiness, the other that painfully-happilesse road, which leadeth to remediless torment: resembling herein the Violets of America, which in Summer please with a sense-delighting sweetness, but in Winter kill with a life-devouring poison. See the geeat worldlings, the darlings of fortune with greediness gape after her pleasures in the Summer of their strength, which speedily proves their poison in the winter of their age: but christians must look for winter's continual tempests here, that do expect to obtain a Summer of glory which never shall be subject to alteration hereafter. For as the wood of the Egyptian Fir-tree, thrown into the water, against the nature of wood, sinketh to the bottom, where having for a space been deeply steeped, and as it were drunken with that liquid humour, doth immediately (beyond natures ordinary course) mount itself aloft upon the ever-varying face of the water: so a christian man having the floods of tribulation entering even in unto his soul may for a while seem to be suppressed, (when indeed he is but oppressed) with so great an inundation, but strait the hope of a harbour mounts him aloft, and Patience easily wafts him to the Haven of Felicity. Let us then not be dismayed when Tribulation, like a Tempest, heapeth billows of sorrows upon our backs, for a calm shall follow when Christ shall say, Be still, 
Mark. 4. 3●  (but of this point we shall speak more largely at the end.) Only now, let the sweetness of Felicity give a relish to the bitterness of Miseries, that it may make us patiently endure what God lovingly inflicts, that Patience may have her perfect work, that we may be perfect, etc. And the rather, because we read in Ezechiel, that he saw a strange beast with the face of a Man, a Lion, an Ox, and an Eagle; and in the 10. Chapter he saith he saw the same beast again, but the face of an Ox was now changed into the face of a Cherube. 
Ezech. 10.14.  To teach us, that labour, toil, and affliction open unto us the Glory of Eternity, making us of Laborious Oxen, Glorious Cherubins in Angelical perfection. For it is not the Beauty of the Face of Man, The fierceness of the Lion, nor the quick sight and Agility of the Eagle that help us forward in the way to perfection; Only the Face of an Ox, the Trouble, and Patience in that trouble, under 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 River Chebah. 
Ezech. 10.22.  If then thou desirest to be loosed from the yoke of Humane affliction, and be made partaker of Angelical perfection, Then let patience etc.  
The second main Motive unto this duty, to let Patience have her perfect work; that so we may be entire, is Imitation, and that of those perfect patterns of Patience, which have been before us (for Examples usually prevail more them persuasive arguments) and herein the most perfect Pattern must needs prove the most forcible motive, to induce us to let Patience have her perfect work. For as Aristotle commanded that Children should not look upon Pauson's unperfect figures, but upon the perfect figures of Polignotus, lest they endeavouring to attain perfection, might by unperfect patterns be inveloped in the Cimmerian dark clouds of Imperfection; So I, being about to build this absolute Edifice, even the perfect work of Patience in your hearts, will not present unto you an imperfect pattern of so needful a virtue, but will entreat you to behold the Pattern which Christ jesus himself hath left unto you, he being the perfect Picture, as of all graces, so especially of Patience, which blessed jesus, as in his divine Nature he is the perfect Image of his father's glory, So in his humane Nature he is the absolute Image of perfect Patience; let us therefore follow his steps, as we are directed by the Spirit of God, who to this end vouchsafeth to give us this holy and heavenly exhortation; 
Heb. 12.1.2.3.  Let us run with Patience the Race that is set before us, looking unto jesus the Author and Finisher of our Faith, who for the joy which was set before him endured the Cross and despised the shame, and is set down on the right hand of God: For consider him that endured such contradiction of Sinners against himself, lest you be wearied and faint in your minds. See here the Synopsis of Christ his Patience together with with an exhortation to us, to insist in his steps. 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 have not learned Christ, vain is the name, if the nature be wanting. What shall we do with the appearance, when we want the Essence? Ought not the master's conversation be the disciples Instruction.  
How willingly do we see the Subjects of Kings? imitate their Sovereign's example, & shall not we imitate the King of Heaven? Bernard upon these words, 
Cant. 2.1.  I am the flower of the field, shows that two things are therein signified; either the form of our fight, or the glory of our Triumph; and adds, Lord thou art both the glass for my Patience and a reward for me Patient; if then I seek for the reward, I must imitate the pattern, draw me therefore after thee (dear jesus) and grant me so to imitate thy patience upon earth that thou mayst crown my patience with thee in heaven. To this agreeth that of S. Peter, 
1. Pet. 2. 2●  Christ hath suffered for us, leaving us an example that we should follow his steps. We are not then worthy of the Merit of his sufferings, unless we desire to imitate his blessed example, who from his Cratch at Bethlem to his Cross at jerusalem lively deciphered the perfection of Patience. For here we may see the Son of God whose power is boundless, as his Mercy is endless, hungering & thirsting, who feeds us with Manna, & gives us pleasure to drink as out of a River; wearied with want, who had no want of weariness: dying for sinners, that sinners might not die: Bound with bonds, that frees us from fetters; Accused, by whom we are excused, condemned by whom we are absolved; Crowned with Thorns, that adorns us with Roses; nailed to the Cross, who redeemed us from the loss we felt by Adam; Counted with Thiefs that doth match us with Angels; all which Torturing torments & tormenting tortures patiently he endured, to teach us Patience. Shall we not then follow his steps? He was innocent, but we are nocent; he deserved glory, by his Obedience, we shame by our Disobedience; he merited life by his Death; we Death by our wicked lives: Thus was he pure, but we impure, and yet all these things he endured for us, and shall we endure nothing for him? Art thou persecuted; so was he, 
1. Sam. 26: 20.  yea even as a Partridge upon the Mountains; Dost thou want? So did he, for Foxes have holes, and Birds of the Air nests, 
Mat. 8.20.  But the Son of Man had not whereon to lay his head: Art thou hated? so was he, yea even of those for whose salvation he was Incarnate; Art thou falsely accused? so was he, though he were the truth itself: Art thou injustly condemned? so was he; though he be the judge of the world: Art thou punished with death? so was he, yea even with the death of the Cross, 
Phil. 2.8.  what canst thou endure, which he hath not endured? Temptations from Satan, Tribulations from the world yet all this, which This All could inflict upon him, he endured patiently for thy sake: Viols of God's wrath from Heaven, and of Man's envy from Earth, the first in the Garden at Gethsemane, and the second on the Cross at Mount Caluary. Oh blessed jesus! what an Agony did est thou endure in the Garden, when the burden of our sins made thee fall into a bloody sweat, 
Luk. 22.44.  and that in great drops trickling down to the ground. The torments of the body are full of misery but those of the soul do fare exceed these, 
Por. 18.14.  for A wounded spirit who can bear? The pain of the body is but a body of pain, but the sorrow of the Soul, is the very soul of sorrow; yet this painful sorrow, he was pleased to suffer for us, to teach us patiently to suffer all sorrowful pains for him. Let then Patience have her perfect work, that we &c.  
But let us not stay here, but with weeping eyes look to the bloody steps he set, climbing to Mount Caluarey. Consider how barbarously he was apprehended, uncivilly arraigned, unjustly condemned, and most cruelly murdered. Stay, stay, you bloody murderers of the Son of God, who is that you go about to appreahend? is it not he that came to save you? why then do ye endeavour to destroy him? Why do ye bind him in the bonds of sinners, that came to lose you from the bonds of sin? But so it must be, for so his own good pleasure hath decreed that it should be, bound then they bring him before the high Priests, where by injurious scorn and scornful injury, innocence is arraigned, truth accused, and righteousness condemned: this could not choose but be the darkest night that ever was, wherein the light of the world even the Sun of Righteousness was so Eclipsed, Hence in the morning of that mourning day was he posted to be presented before Pilate, whose ambitious self-love made him, without further enquiry into his cause, to condemn himself first to the Post to be whipped, and then to the Cross to be crucified; Crucified and that amongst Thiefs, amongst Thiefs upon Mount Caluarey before a stinking dunghill, but made glorious by his blessed death. And now mark here the admirable Patience of our dying Life, who in the midst of their derision, mixed with despite, doth neither rave nor rage, but makes that den of thiefs a house of prayer for them, that before had made his house of prayer a den of thiefs, with Pater ignosce: Father forgive them. Thus he died, Tanquam Ouis, And opened not his mouth. Let then this Lamb of God, teach the Lambs of God's Church, humble Patience, and patient Humility, shall our great Master read unto us this lecture, and shall not we endeavour to take it out? Oh Beloved! Let us look to jesus and his blessed Patience, and it will teach us patience for blessed jesus sake: when the Captain gives the Onset, what Coward will stay behind? The Bees follow their King, and the Beasts their leader, and shall we be more senseless than Beasts, or more witless than Bees? No let us with undaunted hearts follow the steps of his patience, and though troubles arise never so fast, yet to withstand their violence by the Bulwark of Patience, suffering her to have her perfect work that we may be perfect etc. Object. I, but (may some say) Christ that was naturally the Son of Man, was also eternally The Son of God, both Nature's being united by a divine Combination, in one Hypostatical union, by which he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man in one Person: by which Grace of Union he was able to endure more in his humane Nature, than our Humane frailty can possibly endure. But alas I am a Man, whose weakness maketh me the Example of Imbecility, the spoil of time, The play of fortune, The image of inconstancy, The Balance of Calamity: and therefore it may be no marvel if the Crosses of this life do sometimes drive me to impatience.  
Well then if thy dull Eyes cannot Eaglelike behold the illustrious lustre of Christ's divine Patience, Ans. yet look lower, and behold it in his Saints, Men subject to the same weakness that we are, whose Nature was as subject to slide, nay to fall as ours is or can be. And since thy Bleare-eye dares not behold his sunne-exceeding brightness: yet view it guilding the Mountains, or at least gliding upon the waters: Mark the wonderful effect of his exemplary patience in all his holy Saints and Martyrs, whose admirable Patience may serve as a Loadstone to thy iron-exceeding heart (in respect of Hardness) to draw thee nearer to thee practise of this Excellent virtue. What should I speak of joseph? 
Psa. 105.18.  Whose Feet were hurt in the stocks, the Iron entered into his Soul what of job? whose sorrow-conquering Patience, God's holy spirit hath vouchsafed to Register? what of jeremy? What of all the Prophets? 
Heb. 11.37  whereof some were stoned, some were sawen asunder, were slain with the sword, wandered 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 speak of the Apostles of our Lord and Saviour jesus Christ? How rejoiced they when they were accounted worthy to be Scourged for his Name. This made S. Andrew go securely to the Cross and account that pain a pleasure for his Master's sake. How constantly did S. Bartholomew endure Excoriation, and S. Peter, and Saint Paul lay down their lives? Nay tell me, which of all that holy fellowship did not in some measure taste of the bitter Cup of Martyrdom? What should I speak of all the heavenly Army of Martyrs in the primitive Church, whereof some (as Ignatius) besought their friend, not to be their hindrance in that happy race: How did that holy Saint long to have his body and bones ground with the teeth of Beasts, that it might be made fine Manchet for his Master's Table? Others conquered their Tormentors with Patience, and blunted their swords with suffering; and in the midst of Tyranny were more than conquerors: 
Rom. 8.  For when Dacianus saw the admirable Patience of Vincentius he cried out, Victi sumus; So happily did his undaunted Patience conquer the Tyrant's implacable malice. Did not S. Laurence upon the Gredyron, by patiented suffering, conquer the malicious envy of that raging Tyrant? Not to speak more of the never too much to be commended patience of Romanus, which because it is admirably laid down by Prudentius, I do therefore thither refer thee: In a word to conclude; without further ripping up of that Tragical story of that sacred Troop, who longing for the water of life, desired to pass to it through the strait gate of bitter death, who by their blood sealed the profession of jesus: Let one man's Testimony speak for the whole in general, even Tertullian in his Apology, who thus discourseth concerning the never-sufficiently admired patience of the Christians in his time. Every Malefactor (saith he) is subject either to shame or sorrow, Murmuring at those torments which they justly have discerned. Christianis vero quid simile? etc. What is there in Christians like to these Malefactors? They are not ashamed, nor ever do repent them of their profession; If a Christian his name be taken, he boasteth, if accused he defends not himself; if demanded upon Interrogatories of his own accord, he confesseth; if condemned he giveth thankes. Thus their accusation is the ground of their joy, and their punishment the foundation of their eternal Felicity. Thus patiently did those Martyrs demean themselves, with Cygneane songs (like Cyprian) singing the Dirge to their own Deaths, making Diem fatalem diem natalem, their Death's day more joyous than their Birth▪ day; for they knew that ultima dies, is prima quies, their last day is theri best-day; yea their blessed day, which prefixeth a Period to Misery, and sets open the gate to Immortality.  
I but (you will say) they suffered for Christ, so do not we: I but (say I) they suffered in Christ, and so do we; Our reward shall be no less than 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 Harms, be our Arms, to make us ready even to dye (with Paul) for jesus Christ his sake; 
Heb. 10.36.  And let Patience have her perfect work, knowing that we have need of Patience. 
Luk. 18.15  For as by warmeth of , our Bodies, so by patience our Souls are preserved from the frosts of afflictions Through patience we bring forth frutie, 
Luk. 21.28.  the want whereof makes us like the fruitless Figtree, liable to the curse of Christ: yea In patience, we possess our souls, as if we were not proper owners of our Souls, unless Season and Possession thereof be delivered unto us by Patience. Thus with Patience through Patience, and in Patience, we attain unto Perfection and Insyrenesse; For all virtues though of never so great lustre in themselves are but barren widows, if not married unto Patience. Let us then strive to imitate the happy Example of our blessed Saviour; or if we think that too difficult, for our weak power (which is but a powerlesse weakness) yet let us follow the steps of his Saints; it may be we have deserved more than they, yet have not endured half so much as they; Persevere then to endure whatsoever it shall please the Lord to inflict, that by patience you may obtain the Laurel of Immortality which Vincenti dabitur, shall be given only unto those of S. Vincents order, namely to those that continue to the end; and let these Motives be digested in thee by meditation That Patience may have her perfect work etc.  
I come now, unto the third & last (but not the least) Reason used by the Apostle, to enforce us to let Patience have her perfect work, which in induced from the want of Want; We 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 Heaven even by the Gates of Hell? and thus by (Gods gracious assistance) we perceive how man passeth through the floods of affliction (as Israel through jordaine) and happily at last arriveth in Canaan the Land of promise, I mean at perfection, entireness, and the want of Want here promised, as the Guerdon of perfect patience. And now we see, that though Misery goes before, yet mercy follows, for no sooner hath the bitter Tempest of Calamity spent her utmost breath, but immediately all is quiet, and we sail in the harbour of Perfection. Thus as Solomon hewed his stones in the Rock, 
2. King. 6.7  that there might be no noise in the Temple: Even so our prince of Salem, Christ jesus, polisheth his lively stones here, that they may grow (without the noise of weeping) into a Heavenly Temple hereafter; Thus blessedly after the clamorous Noise of Thunder, 
Rev. 14.2.  is heard the Harmonious voice of harping. For when troubles cease, joy gins, according to that of the Psalmist; Sorrow may endure for a night but joy cometh in the Morning. 
Psa. 30.5.   
Great were the troubles which S. Paul endured, but his Crown of Righteousness made amends for all; No better means to make us patiently to drink the bitter waters of Marah, and think them sweet, then by meditation to remember and by remembrance to meditate on the Milk and honey that flow in the Land of Canaan When job was in the midst of his misery, what made him patiented, but his belief that his Redeemer lived and that he should rise again etc. 
job. 19.25.26.  For when the eye of the Soul apprehends the Crown of glory, it makes the tongue confess with S. Paul That the tribulations of this world are not worthy of the glory that shall be revealed. 
Rom. 8.18.  The least drop of that Water of life sweetens the greatest draught of misery that is here proposed unto us in this life. For God's Saints know that here they may laste Misery, but there they shall not, for the Momentary lightness of Tribulation procures an Eternal weight of Glory for us; Thus for lightness are we rewarded with weight, and for troubles momentary have joys of eternity; for whilst our Earthly Tabernacle is in dissolving, the heavenly jerusalem is in Building: Which is not the spoil of the warrior, but the inheritance of those that suffer patience to have her perfect works etc. How happy then are those Souls that patiently endure the Rod, that blessedly they may receive the Crown? Oh my Soul! how happy shalt thou be, when after the finishing of the troubles of this life thou with Noah's Ark shalt happily rest upon Mount Ararat, 
Gen. 8.4. Psa. 15.1.  upon the Mountain of Holiness? When having finished thy miserable Pilgrimage thorough the Wilderness of Sin, thou shalt happily arrive at Zion, at the land of promise, which is not possessed by the sword, nor attained by the power of the Arm but is purchased by Patience, and possessed by Perseverance. Rouse up thyself then (Oh my soul!) and be not disquieted at the sight of Affliction. It is true, Affliction is a harsh Summoner, yet he summons thee to Glory; Run on my Soul, Run on, to obtain the proposed prize; Knowest thou not yet, that Isaac which is laughter, is the son of Sarah, which is patience? Troubles may go before, Comforts shall follow after: now thou mayst 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 Kingdom, a King doom not terrestrial, but Celestial; a celestial Kingdom not enduring for a day; but for ever; A celestial eternal Kingdom, not of men, but of God, here is our Reward which is fare more plentiful than our pains; For all the miseries of this life are but pains, not torments; pains on earth not in Hell; pain on earth enduring for a while, not for ever; darkening or eclipsing the Sun of Comfort for a minute or moment, but immediately vanishing. Nay further, all that can light upon us, is but inflicted by the Arm of flesh, they are but men that trouble us, whose power is finite, and their days determined, but our Reward is glorious and fare transcendeth our sufferings: for our Sufferings are on earth, our glory in Heaven; our sufferings diurnal our glory diururnall; our sufferings from men, our glory from God. Look how fare then God precedeth man, Heaven, Earth, Eternity, time, so fare transcendeth that glory these suffering; Now we sigh, than we shall sing; now we weep, than we shall rejoice; now men laugh at us, but then we shall laugh at them, When the  shall perish, Thou shalt see it. What grief then can the incourse of these troubles being us, when we have recourse to the hope of happiness? For take away our Crosses & you bereave us of our Crowns; Take away our vexations here, and you bereave us of glorification hereafter. Happy yea thrice happy are those Souls, 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 down to feast with Abraham, Isaac, and jacob, and all God's Saints at the banquet of the Lamb. O Blessed Supper, 
Luk. 12.37. Heb. 1.  or Celestial banquet, where Angels shall attend us, and Christ himself shall Minister unto us. We read that King Ahasuerosh made a stately banquet, to his Princes, but this fare surpasseth his; He was a mighty King, but this to which we are invited is perpared by Almighty God; He fed his Princes with delicious dainties, but they were but fruits of the earth; Christ shall feed us with Dainties, but they shall be the fruits of heaven; his Banquet lasted 180. days, but this shall endure Millions of Ages, even for ever; He made his in the Palace of Shushan, but this shall be in the midst of jerusalem, of which we may sing with the Psalmist. Very excellent things are spoken of thee thou City of God. Yea things so excellent, so glorious, as man's eye hath not seen, Man's care hath not heard, yea his heart was never able to conceive the excellency of that glory, seeing that it flourisheth with that Peace which passeth all understanding. Shall I not then eat sour herbs here in Egypt, that I may be feasted at this banquet in Canaan? Oh my Soul! wert thou once esteemed worthy to taste a drop of that celestial drink, then shouldest thou be saitsfied; fly then my happy thoughts, fly upon the wings of Contemplation unto the Palace of your God, see what Rooms, what Provision, what Glory is provided for you, and let not the base trouble of this life hinder you in your happy flight, But account all things as dung in respect of Christ, that forsaking all things for him, in him you may possess all things. Cheer up your hearts then ye Soldiers of Christ's Camp, look to the wreath of victory which attends you in the Heavens, and see what you gain by the loss of all earthly things: for these are but vanity, here we see nothing but misery, there nothing but glory; who would not then desire to be delivered from the burden of the flesh to enjoy that liberty to be released from the prison of this life, and to be admitted to the Choir of Angels? Surely if we had tasted but a bit of the fruit of Paradise, we should easily despise the fleshpots of Egypt, or what other sublunary delight this world can afford us. For when we arrive at those celestial Mansions, when once we enter within that gate of glory, then shall our eyes see God, and this sight shall make us blessed; Nay more, then shall we know God, our understanding shall conceive him as he is, yea then our Hearts & affections shall totally addict themselves to his Divinest love; yea our tongues then truly shall perform the end of their Creation, for they shall praise him for ever; being then placed in this Bower of bliss, our eyes shall see him, our understandings know him, our hearts shall love him, and our Tongues shall praise him. Our eyes seeing him shall move our understanding to know him, our understandings knowing him, shall enrich our hearts to love him, our hearts loving him shall cause our tongues to praise him. Our eyes shall see him perpetually, our understandings shall know him perfectly, our hearts love him entirely, and our tongues praise him eternally; Because we shall ever see him, therefore we shall perfectly know him, because we shall perfectly know him, therefore we shall entirely love him, because we shall entirely love him, therefore we shall eternally praise him; The sight of our eyes shall give light to our understanding, our understandings enlightened shall inflame our hearts, our hearts inflamed shall inform our tongues to praise that God whom we see, and know to be so admirable; Praise him then we shall because we love him, love him we 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 we may love him, love him that we may praise him; happy eyes that so shall see him; happy understandings that so shall know him, happy hearts, that so shall love him, and happy tongues that so shall praise him, and happy, nay blessed shall we be when our eyes, Souls, Hearts, and Tongues shall so know, love and praise him for ever. Here is the Reward of Affliction, and the end of trouble, Behold joy in the end without End, Reward exceeding man's desire or hope of reward. Shall we not then follow the Apostles admonition, to be partakers of this Crown, even to Let patience have her perfect work that you may be perfect and entire wanting nothing?  
The Father of Patience and the God of Perfection, who worketh all things in time and measure, grant us Patience from above that looking to the end of the Race and the Crown at the end we may Let Patience have her perfect work, that we may be perfect, and entire wanting nothing. So be it for thy mercy's sake; and that it may be so, Thou which art Amen, say Amen to our prayers. So we that are thy people and the sheep of thy pasture shall give thee thankes for ever, yea, we shall Laud and Magnify thy name from generation to generation; we thy poor servants here on earth shall ascribe those prayers and praises which thy Saints and Angels daily and duly ascribe unto thee in heaven, even all honour, glory, praise, power, dominion and thanksgiving, be ascribed unto thee O Father, Son, and Holy Ghost, three persons but one everliving, everloving, everlasting, and only wise God, of us, of Angels, and of all men from this time forth for evermore Amen.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

The Printer to the Reader.  
GEntle Reader, in regard of the Author's absence, and the multiplicity of Authorities by him cited; and the smallness of the Volume not affording convenient place in the margin, I have presumed to put them here in the end of the Book by themselves, 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, & audivimus eos dedisse delitijs pectora, qui dorsa hostibus non dedere, Petr. Rawen. 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 etc. 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, Aug. & in Flor. Bar. in tit. Pat.  
Ibid. lin. 7. Patientia est aliena mala aequanimiter perpeti & contra illum qui mala irrogat nullo dolore moveri. Greg super Euang. Hom. 35.  
Ibid. line 11. Patientia est virtus quâ quis pro pietate & pro Deo quicquia accidit adversifert constanti animo, nec frangitur, Fevardent in Ep. jac. 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, ut qui nec in●la●●● nec inquietatur. Sedet in Throno spiritus mitissimi, nam ubi Deusibi Alumna eius Patientia. Tert lib. de Pat. in fine.  
Pag. 11. line 14. Ecce modesta gravi stabat Patientia vultu, Per medias immota Acies, variosque tumultus, Vulneraque & Rigidis vitalia pervia 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. vide etsam Fevard. in c. 1 ep. jac. uti ex Cipr. 26. Patientiae effectus enumerat.  
Pag. 15. line. 2. Nescio quid magis in Laude tua dicam etc. 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 perseveraurit. Hier. in c. 2. ep. Ad. Rom.  
Ibid. line 23. Lauda Nauigantis faelicitatem sed cum venerit ad portum, Berinthia▪ de passi. Domini c. 14.  
Pag. 16. line 9 Stell. in Luc.  
Ibid. line 21. Exitus acta probat Ouid. in Ep. Virtus boni operti, perseverantia est. Aug Med. c. 36.  
Pag. 17. line 7. Vtin Terra aurum, in nuce nucleus, in hirsutis Castanea operculis sita: divinus sensus altius est pers●rutandus. Hier. in Eccles. c. 12.  
Ibid. line 10. Per Mosen Cauda Bestiae in Altari offerre precipitur, ut viz Omne bonu● quod incipimus etiam perseverante fine compleamus. Greg. Mor. lib. 2. Cap. 4.  
Ibid. line 23. Perseverantia viris meretur gloriam, virtuti Coronam. Absque perseverantia 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 Saul non perseverans in humilitate & regnum amisit & vitam, Si Cautela Samsonis, Salomonis denotie perseverantian retinuisset, nec h●c sapi●ntia privaretur, necille viribus. Berinthia 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. count. Demetr. 1.  
Pag. 22. line 7. Secundum quandam inter homines coversationem laudabilem, & probalibem, quam nullus hominum p●ssit justè in quaerelam vecare, lib. 1. c. 48. cont. Pelag. & Celestina.  
Ibid. line 16. Multisunt Perfecti in hoc mundo, qui si perfectionem veram respicias perfecti esse non possunt. Amb. in Esay ut Citatur ab Aug. Loc. citat.  
Ibid. line 26. Vnum scio me nihil scire. Socr.  
Pag. 23. line 5. Virtus, quae nu●● est in homine justo, hactenus nominatur perfecta: ut ad Ejus perfectionem 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, Atque (ut ita loquar) cunctorum in hac 〈◊〉 ne viventium, imperfecta perfectio est Hier. count. 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 cognovit. lib. desp, etc. 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 enim ad Voluntatem, cruentaverat 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 Voluntate 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 unde faciat Eleemosynam liber est quantumcunque dare Voluerit tantum dedit qui voto dedit. Higher 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 ut in perpetuum parcat, Greg. lib. 7. Mor. c. 8.  
Ibid. line 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod.  
Pag. 34. line 20. Hine justi in Scriptures dicuntur ablactari ut Isaac, quod de impijs dictum non legimus. sicut notat Procopius ad Gen. 21.  
Pag. 35. line 10. Ideo Deus foelicitatibus terrenis amaritudinem miscet, ut 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 obliviscantur 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 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 ut ilex tonsa bipennibus, Nigrae feraci frondis in Algido Per damna per caedes ab ipso Ducit opes animumque ferro, Hor. Car. lib. 4. od. 4.  
Pag. 44. line 7. O Socij neque enim ignari sumus ante malorum O passi graviora dabit Deus his quoque finem. Virg. Aencid. 1.  
Ibid line 14. Scilicet exiguo percuss● es fulminis ictu, Fortior ut possis cladibus esse tuis. Ouid. ad Liviam.  
Ibid. line 20. Absit a seruo Christi tale inquinamentum ut patientia, majoribus praeparta, minoribus excidat. Tert. de Pat.  proxima quaeque 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, sed Polygnoti quae perfecta fuerant. Arist. pol. 8. c. 5.  
Ibid line 25. Paez in Ep. jac.  
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, utrumque 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 levius fit patientiâ. Hor! Car. l. 1. odd. 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. Berinthia de S. And. in Ser de triplici genere bonorum: & Aug. Ibat Andreas securus ad crucem: Bartholomaeus propriam pellem dedit etc. 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 deaver provade tanto genero de tormentos en el cuerpo de san Vincente espantado dix● Vencidos so mos, Lewis de Gran: en la prim. parte Del Amor de Dios. Prud. Him de Rom.  
Ibid. line. 18. Omne malum vel timore vel pudore Natura perfundit etc. Christianis vero quid simile? quos nec pudet nec poenite sed plane antea non fuisse Siquis denotatur gloriatur, si accusatur non defendit, Interregatus vel ultro 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, ut 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 transivit. In vita jewel. Ep. Sarisb.  
Page 72. line 2. Nullus dolor de incursatione malorum quibus fiducia est futurorum Cypri. come. Demetri.  
Ibid. line 6. Tolle certamina, Toil 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 etc.  
FINIS.