in pectore Christiano Luporum feritas Canum rabies Should the fiercenesse of Wolues and fury of Dogges be in the breasts of Christians Were not such Wolues and Dogges actors of that Tragicall Murder of Paris and plotters of the Powder-Treason Thus euen their workes doe bewray them It is a shame to shrowd such beastly crueltie vnder a Christian name It is a double sinne to couer the iniury vnder the garment of God This may well proue them successors to Romane Persecuters but not to the patient sufferers of the Church Primitiue Non enim conuenit vt hoc argumento nos Christianos declaremus si quam plurimos occiderimus sed si quam plurimos seruauerimus For it is not an argument to proue our selues to bee good Christians if wee slay many but rather if we saue many If wee be otherwise minded Fieri potest vt citius in Turcas degeneremus quam Turcas in partet nostras pertrahamus It may come to passe that wee degenerate into Turkes then draw Turkes to bee of our Religion For by the shedding of bloud Fiet vt latius fortasse regnet Pontifex aut huius Cardinales non vt latius regnet Christus It may be perhaps that the Popes Kingdome and of his Cardinals may be encreased but the Kingdome of Christ by such meanes cannot be aduanced but leauing them wee returne to our selues Our Sauiour here forewarneth his Disciples of great troubles they were to sustaine for his names sake the armour hee recommends vnto vs is not the Sword the Pope may vse it because Peter did it without a warrant but the watch-word giuen by our Lord vnto vs all is Possesse your Soule by your Patience This is the weapon whereby I ouer-came and this same doe I recommend to you As the Thunder saies Plinie ouerthrowes any tree but the Lawrell so persecution and tentation ouercomes any man but not a patient man Impatience makes a man a prey to euery one that pursues him but hee who hath Patience is inuincible Euery iniury offered to a patient man returneth backe to him that did it Eodem exitu quo telum aliquod in peâ—…ram constantissimae duritiae libratum obtusum No otherway then a dart shot at a hard Rocke eyther falleth downe blunted or is beaten backe vpon him who shot it Impatientia exhedra est omnium delictorum Impatience is the receptacle and right lodging place of all sinnes Malum enim est impatientia boni For euill is but the impatience of good who would commit adultrie if hee were patient of Chastitie Patientia vero Charitatis est firmamentum Ira Discordia Simultas locum in pectore non habent in quo dominatur Charitas But Patience is the sure keeper and stablishment of Charitie Anger Discord Hatred haue no place in that heart in the which Charitie ouer-rules Though all the world were against such a man hee resteth quiet in his owne minde and possesseth his soule in Patience Where by the contrary the impatient man at euery light offence is carryed out of his owne wits and put beside himselfe and becomes like one who teareth his owne soule as Bildad spake of Iob. Hee that would see the right Image and liuely portraiture of an impatient man let him consider this Historie set downe by Saint Marke There met him a man who had an vncleane Spirit who had his abiding among the graues and no man might binde him no not with chaynes because that when hee was often bound with fetters and chaynes hee plucked the chaynes a sunder and brake the fetters in pieces neyther could any man tame him Both night and day hee cryed in the mountaines and in the graues and strucke himselfe with stones But here is the great inconsideration of men A man this way bodily possessed is pityed of all that behold him but though hee be spiritually possessed and oppressed by the enemies of his soule to raging railing blaspheming whoring and all sort of impietie who doth regard it Alwayes to returne great is the praise of Patience that it makes a man possesser and master of himselfe The reason of this is because Patience is neuer alone all the remanent Graces of the Spirit frequent the Palace of Patience there are they preserued and entertayned As vices are linked together so are Vertues they march in battle against the spirituall enemie in comely order after this manner Truth goeth before and leadeth them bearing in her badge the Lanterne of the Word to shew them the way wherein they should walke against the Prince of darknesse At the one hand of Truth stands Fore-sight as in a Watch-tower euer looking out to discouer the approaching of the enemie at the other hand stands Feare with this watch-word in her Banner Walke circumspectly In the second rancke after Truth followes Faith foot for foot for Faith followes No deâ—…eiuable Fables and Faith hath in the right hand the Sword of the Spirit and in the left A Buckler able to quench the firie darts of the Diuell Vpon the right hand of Faith standeth Charitie or Loue for Faith worketh by Loue and Loue carries in her Banner The complement of the Law on the other hand stands Holinesse for The Heart is purified by Faith and Holinesse beaâ—…eth in her Banner The Image of God In the third rancke at the backe of Holinesse stands Humilitie hauing in her badge the similitude of a man mortified and dead with Christ. Beside Humilitie at the backe of Loue standeth her sister Meeknesse bearing in her badge the similitude of a Lamb. In the fourth rancke standeth Patience Domina regina virtutum the Lady and Queene of Vertues bearing a high Standard not vnlike that of of Constantine the Great hauing in it this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with this Dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in Christ and through him Patience ouercomes at the length In the fift rancke at the backe of Patience stands Experience for Patience brings forth Experience and Experience beareth in her badge an open written Booke contayning a Register of the Lords manifold former deliuerances Experience hath vpon the one hand Hope whose badge is a brazen Piller and on the other hand Fortitude in the similitude of an armed man hauing on his head the Helmet of saluation and on his body the Brest-plate of righteousnesse When Patience is sore put at and somewhat moued out of her place by vehement trouble shee leanes backe vpon the piller of Hope and Hope succours her with this Dictum Spera meliora From Hope shee lookes ouer and reades the Booke of Experience whose first Dictum is Remember the dayes of old betweene these two Patience begets Fortitude by whom the battle is againe renewed In the last roome followeth Perseuerance hauing in her Badge a Crowne holden vp on high with both her hands with this Dictum He
â—…ereof take the sting from the Serpent and without danger you may â—…mbrace it Take Sinne away and Death shal nâ—… be terrible Against both these â—…uils the Lord Iesus heâ—… furnisheth vs with sufficient comfort against thâ—… feare of sinne hee sets thâ—… buckler of Faith whicâ—… is able to quench the fieâ—…darts of the Diuell in thesâ—… words Yee beleeue in Goâ—… beleeue also in mee Againâ—… the feare of death thâ—… graue and all that may follow them hee sets thâ—… meditation of these heauenly mansions prepareâ—… for vs and in respect oâ—… both premits the comfortable Exhortation Leâ—… â—…t your heart bee trouâ—…ed For vnderstanding â—…hereof wee must conâ—…der two things first â—…at our Sauiour here â—…omiseth vs not exempâ—…on from trouble next â—…at hee requires not we â—…ould be without all â—…nse of trouble The first â—…euident he hath plainly â—…ld vs In the world you â—…all haue affliction If any â—…an will follow me he must â—…ke vp his crosse follow â—…ee It is a prettie obserâ—…tion of Chrisostome so â—…one as our Lord was â—…orne Herod persecuted him and slew him in 〈◊〉 members the innoceâ—… infants so soone agaiâ—… as he was baptised Satâ—… tempted him to teach â—… that if wee be such Châ—…stians as in whose heâ—… Christ is conceiued aâ—… formed wee must looâ—… for persecutions froâ—… men for tentations froâ—… Satan As a shadow foâ—… lowes the body saith Mâ—…carius so Vbi Spiritus 〈◊〉 persecutio pugna Tâ—… second is as cleare if 〈◊〉 should be without senâ—… of trouble where weâ—… the praise of Patience foâ—… what commendation is 〈◊〉 〈◊〉 suffer that which grieâ—…eth thee not this were â—…orse then Stoica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is beastly stupiditie not â—…mmended for a vertue â—…t condemned for a â—…ce Thou hast stricken â—…em and they haue not â—…rrowed But the meaning of the â—…xhortation is howsoâ—…uer it be that sore trouâ—…les be abiding you and â—…at the sense of your â—…ouble will be grieuous 〈◊〉 you also yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let â—…ot your heart be shaâ—…en and perturbed with 〈◊〉 so that you quit your comfort and confidenâ—… in mee Here then is tâ—… victorie of a Christiaâ—… that no trouble can oueâ—… come his heart his gooâ—… may be stolne his naâ—… be slandered his boâ—… may be killed his coâ—…science may be racked his heart may be shakâ—… and sore moued but caâ—…not be remoued becauâ—… it is fixed on the Lord hâ—… Spirit dwels in it and bâ—… secret grace vpholds iâ—… Inward temptations cannot do it vnder these it 〈◊〉 the voice of Saints whicâ—… once was vttered by patient Iob O Lord thougâ—… thou wouldst sâ—…ay me yet wil I trust in thee and by the Apostle We are persecuted but not for saken wee are in doubt but wee despaire not we are cast down but we perish not we are afflicted on â—…uery side but not left in distresse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such straitnesse of place as out of which â—…here is no forth comming the godly may be â—…raited with trouble yet â—…euer so but that they â—…aight for an issue someâ—…me they are without â—…ense but no time altogeâ—…her without hope of betâ—…er Farre lesse can outward tentations doe it 〈◊〉 Though the earth should bâ—… moued and the mountaineâ—… fall into the bottome of thâ—… Sea yet the Christian keeps his comfort God iâ—… my help and my hope mâ—… stength in trouble ready to bâ—… found Vir Deo subditus noâ—…uit inter transeuntia starâ—… aduersis non frangitur prosperis non eleuatur habâ—…enim pondus desuper insâ—…dentis timor scilicet Dei illum cohibet A man subiect to God knowes verâ—… well to stand in the midâ—… of transitorie things heâ—… is not broken by aduersitie nor puft vp with prosperity the weight of â—…im that is aboue him â—…eepes him equall and â—…onstant in euery estate â—…o wit the feare of his God restraines him And this inuinsible â—…eart flowes not from aâ—…y strength that is in â—…an How weake a creaâ—…re the strongest man is â—…ay bee seene in Peter â—…ppose a pillar of the Church the voyce of a â—…amsell shooke him and â—…ade him deny his Maâ—…er All our strength is â—…eere that Christ dwells 〈◊〉 our harts by Faith and he who craues of vs thaâ—… our heart should not bâ—… troubled keepes it himselfe defends it againsâ—… all that will assault it weâ—… preuaile by the power oâ—… his might and througâ—… him are made more theâ—… conquerours It is obserued by Philo the heart and the hornes or brainâ—… were neuer offered in thâ—… Law leuiticall with thâ—… sacrifices for they are thâ—… fountaines secret arkeâ—… wherein lurkes and ouâ—… of which floweth all impiety but what euer waâ—… in the type this is in thâ—… truth As the heart is by nature the Lord will not â—…ue it yet till the heart 〈◊〉 renewed and giuen to â—…e Lord hee will accept â—…thing can come from â—…an this is the maine saâ—…fice My Sonne giue me â—…ne heart This is the seâ—…et sanctuary wherein â—…od will dwell and withâ—…t which hee will not â—…ell at all This is the â—…rt of Sion and city of â—…auid which must bee â—…ongly kept or else the â—…manent city cannot be â—…eserued therefore the â—…rd Iesus arming his â—…sciples against trouble â—…gins first at the heart let not your heart be troubled Magnum enim fortâ—… dinis fundamentum est mus non turbatus aniâ—… autem nondum supernafâ—… datus gratia timidus stabilis nimium est A gâ—… ground of fortutude iâ—… heart not troubled therwaies it not beestablished with heaueâ—… grace is out of measâ—… fearefull instable the fore the Apostle when blesseth the Philippiaâ—… prayes that the peacâ—… God which passeth all â—…derstanding may preseâ—… their hearts so shall â—… the heart be troubled But here it is demaunded how requires our Sauior of vs that we should â—…t be troubled seeing was troubled himselfe testifies this same Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now is my â—…le troubled and aâ—…in when Iesus had said â—…ese things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee was troubâ—… in the spirit more significantly is the same â—…pressed by S. Marke â—…en hee entred to his aâ—…ny in the Garden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee began to be aâ—…nished and transported the words imporâ—… strange motion scarly vtterable which sense of that wrath â—… to our sinnes wrouâ—… in the Lord. The answer is the trouble of our Lord was faâ—… different from ours bâ—… in the end in the maner or measure there for hee was troubled the end hee might keeâ—… vs that we should not troubled with that trouble which was due to â—… sinnes Other Physitian to cure the deadly diseâ—… of their Patients prepâ—… a bitter potion for the â—… may well taste it themselues but the Patiâ—… must drinke it out our Physitian perâ—…ing well that the bitcup of wrath would
quod possumus It is GOD who workes in vs both the will and the deede Falluntur ergo qui Patientiam tribuunt viribus voluntatis humanae non quas habent ex diuino adiutorio sed quas ex libero arbitrio They are therefore farre deceiued who attribute Patience to the strength of man not that which hee hath by heauenly helpe but that which he hath of his owne free will But because wee haue at length spoken of Patience in our Anatomie of a Christian wee contract our selues and shortly conclude this Our Sauiour hauing forewarned his Disciples of manifold troubles abiding them armes them against all with this one Possesse your soules in Patience Here is a Preseruatiue able to keepe peace in thy heart and to banish all perturbation And it serues for all tentations for all places for all persons Are thy tentations immediately from GOD remember member All his pathes are mercy and truth to such as keepe his Couenant and his Testimonies his worke can neuer come against his word The way wherein hee walkes may seeme rough and vnpleasant to thee for a time but waite thou for the end and thou shalt see it comfortable This moued Iob to resolue Though the Lord would slay mee yet will I trust in him and by it Dauid also did strengthen himselfe in great extremitie of trouble Why art thou cast downe my Soule and why art thou disquieted within mee Waite vpon GOD I will yet giue him thankes In the beginning of the thirteenth Psalme how greatly Dauid was troubled yee may perceiue by his owne words How long wilt thou forget mee Lord for euer How long wilt thou hide thy face from mee But how comfortable an end his trouble had yee may see by the last Verse But I trust in thy mercy my heart shall reioyce in thy saluation I will sing to the Lord because hee hath dealt louingly with mee And if thy trouble come from men remember the answere Dauid gaue when Shimei cursed him and that which our Sauiour said vnto Pilate Thou couldest haue no power at all ouer mee if it were not giuen thee from aboue And so knowing it is not man but God with whom thou hast to doe Possesse thou thy Soule by thy Patience Againe in all places keepe in minde this warning of our SAVIOVR Possesse your Soules by your Patience Thou knowest not in what place Satan hath laid his snare to entrappe thee or how sodainely the occasion may arise which may driue thee to Impatience Arme thee therefore before it come and remember thy Watch-word not onely when thou goest abroad but euen at home in thine owne house Sit tibi domus tua quasi quidam Certaminis locus palaestra virtutis There is no place free from the Tempter when the calme is greatest then is a contrary winde most to be feared Suppose thou knowest not from what airth yet it is great wisdome before the blasts of perturbations breake out vpon thee to prouide patience by which thou maist possesse thy soule in peace And last it serueth for all persons and states of men It is not possible that any man of any rancke can liue a peaceable life without this grace of Patience There is a conscientious Seruant like Iacob and hee hath a churlish Master like Naball who defrauded him of his wages There is againe a simple and honest hearted Master like Mephiboseth and hee hath a trayterous Knaue to his Seruant like Ziba There is a good King like Dauid and hee hath a false Counseller like Achitophell there is againe a faithfull Counseller like Obadiah and hee hath aboue him an Idolatrous King like Achab. There These words containe 1 A Comfort 2 A Confirmation of it In the Comfort are three circumstances 1 First circumstance hee who giues the Comfort is Christ. No such loue in the world as our Lord hath shewed vs. The offer of Iuda for Beniamin The loue of Ionathan to Dauid Of Arsinor to her children Of the Pellican to her young ones Pierij hier All these are examples of rare loue but not comparable to the loue of Christ toward vs. Esay 53 4. 5 Iohn 18. 8. We cannot requite this loue yet should we remember it Psal. 119. Luke 2. 19. All the words of our Lord should be laid vp in our hearts but specially the words of his last Legacie 1 Pet. 1. Gen. 25. 6. Gen 27. 39. Ioh. 14. 27. Iohn 14. 27 Psal. 2. 8. Luke 12. 2 Second circumstance to whom is this Comfort giuen To his Disciples Vnder the name of Disciples are comprehended not the twelue onely but all beleeuers Mat. 10. 12. 13. Luke 10. 6. The consolations of God are not for euery man Esay 57 21 2 Ki◅ 9. 22 2 Cor. 10. 6. 3 Third circumstance the Comfort it selfe sufficient against all feare of euill which may trouble vs. Two things men feare Sinne and Death Prou. Wicked men feare nothing more then death till death come then are they vexed with feare of their sinne Reuel But the godly in their life feare nothing more then their sinnes Esay And therefore feares no death when it comes Compleat Comfort against both these feares giuen here Ephes. 6. No exemptions from trouble promised to Christians Chrisost. in Mat. hom 7 Macar hom 15. Neyther is it required that Christians should haue no sense of their trouble But onely that their hearts be not ouercome of trouble The inuincible heart of a Christian cannot be ouercome with inward tentations Iob. 2 Cor. 4. Farre lesse can it be ouercome with outward Psal. Greg. moral lib. 31. This inuincible heart of a Christian is not from himselfe but frō Christ dwelling into it Rom. 8. Philo de sacrificijs Abelis Cains Why the hornes the heart were not offred vnder the Law But now God will haue no Sacrifice without the heart Cyr. in Ioan. cap. 14. Phil 4. Seeing our Sauior was troubled himselfe how saies he to vs let not you hart be troubled Iohn 12. 27. Iohn 13. 21 Mar. 14. 33 The trouble of Christ far different from ours 1 In the end thereof 2 In the mesure therof The greater Christs trouble was the lesse cause of trouble haue we Christs trouble makesmartyrs triumph vnder trouble Sometime the Lord giues comfort before the trouble come Sometime he giues comfort in the midst of trouble But alwaies comfort after trouble Psal. 30. 2 Thes. 1. 7. Psalme Heb. 12. Confirmation of the former comfort wherein Cyrill in Ioan. 1 Faith in Christ is set against the fear of sinne Ephes. 6. Faith respecteth all the three persons of the blessed trinitie Hebr. 1. 3. A proofe of Christs diuinity against Arrians Aug. in Ioan. tract 67. But Atheists rather in this age are to be encountred with pretending Faith which they haue not Faith is a rare Iewell no larger then Election Cyp. lib. 2. Epis. 2. No comfort against sinne and wrath but by true