The Victory of Patience, Chapter 17
CHAP. 17. Reasons of Patience. That the godly are patient in suffering of wrongs, because innocent.
NOw that some may be perswaded to make this use of their sufferings, and that we may also put to silence the ignorance of others (foolish men who are mistaken in judging of this matter, supposing it a base thing to suffer injuries unrevenged) see the Reasons which deservedly makes Gods children so patiently to suffer wrongs that the men of the world never dreame of: And how through the study of vertue and Christian prudence, they make the servile passions of their minds (feare and anger) subject to the more worthy faculties of their soules, reason and understanding.
We beare their reproaches and persecutions patiently.
Either in regard of
of Our selves.
Our Enemies.
Our Selves and our Enemies.
Our Enemies and Others.
GOD.
CHRIST, and the Saints.
In regard of our selves.
1 Because We are innocent.
2 Because It is more laudible to forgive then to revenge.
3 Because Suffering is the only way to prevent suffering.
4 Because Our sins have deserv'd it, and a farre greater affliction.
5 Because Our sufferings are counterpoysed and made sweet, with more than answerable blessings.
6 Because Our patience brings a reward with it.
First, they beare the slanders and reproches of wicked men patiently, for that they are false and so appertaine not unto them. Socrates being railed upon, and called by one all to naught, took no notice of it, and being demanded a reason of his patience, said, it concernes me not, for I am no such man. Diogenes was wont to say when the people mockt him, They deride me, yet I am not derided, I am not the man they take me for. This reason is of more force from the mouth of an innocent Christian. If a rich man be called poore, or a sound Christian, hypocrite, hee slights it, he laughs at it, because he knoweth the same to be false, and that his Accuser is mistaken; whereas if a Beggar be called, bankrupt, or a dissembler, hypocrite, hee will winch, and kick, and bee most grievously offended at it. Marius was never offended with any report that went of him, because if it were true it would sound to his praise; if false, his life and manners should prove it contrary. And indeed, the best confutation of their slanders, is not by our great words, but by our good workes. Sophocles being accused by his owne children, That hee grew Dotard, and spent their patrimonies idely, when he was summoned did not personally appeare before the Magistrates, but sent one of his new Tragedies to their perusall, which being read, made them confesse, This is not the worke of a man that dotes. So against all clamours and swelling opprobies, set but thine innocency and good life; thou needest doe no more. That body which is in good health, is strong, and able to beare the great stormes and bitter cold of Winter, and likewise the excessive and intemperate heat of the Summer: but with a crazie and distempered body it is far otherwise. Even so, a sound heart and cleare conscience will abide all trialls; in prosperity it will not be lifted up, in adversity it will not be utterly cast downe: whereas the corrupt heart and festred conscience, can indure nothing; even a word if it be pleasing puffes him up with pride; if not, it swels him with passion: no greater signe of innocency when we are accused then mildnesse: as we see in Ioseph, who being both accused and committed for forcing of his Mistresse, answered just nothing we reade of, Gen. 39, 17, 18. And Susanna, who being accused by the two Elders of an hainous crime (which they alone were guilty of) never contended by laying the fault upon them, but appeales unto God whether she were innocent or no. The History of Susanna, Vers. 42, 43. And Hanna, whose reply to Ely, when he falsely accused her of drunkennesse was no other, but Nay my Lord count not thy Handmaid for a wicked woman, 1 Sam. 1.15, 16. Neither is there a greater Symptome of guiltinesse, than our breaking into choller, and being exasperated when we have any thing laid to our charge, witnesse Cain, Gen. 49. That Hebrew which struck his fellow, Exod. 2.13.14. Saul, 1 Sam. 20.32, 33. Abner, 2 Sam. 3.8. Ieroboam, 1 King. 13.4. Ahab, 1 Kings 22.27. Amazia, 2 Chron. 25.16. Vzziah. 2 Chron. 26 19. Herod the Tetrarch, Luke 3.19.20. The men of Nazareth, Luke 4.28, 29. The Pharisees, Iohn 8.47.48. And the High Priest and Scribes, Luke 20, 19, 20. And this is one reason why the former are compared to Sheep and Lambes (Emblemes of innocency) which being harmed will not once bleate, and the latter unto Swine, which will roare and cry if they be but toucht. But to leave these Swine and returne to the men we were speaking of.
A good conscience is not put out of countenance with the false accusations of slandrous tongues: it throweth them off, as Saint Paul did the Viper, unhurt. Innocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge; the breast-plate of righteousnesse, the brazen wall of a good conscience feareth no such Canons. The Conscionable being railed upon, and reviled by a foule mouth, may reply as once a Steward to his passionate Lord, when he called him Knave, &c. Your Honour may speake as you please, but I beleeve not a word that you say, for I know my my selfe an honest man. Yea, suppose we are circled round with reproaches, our consciences knowing us innocent, like a constant friend, takes us by the hand and cheeres us against all our miseries. A just man, saith Chrysostome, is impregnable, and cannot be overcome, take away his wealth, his good parts cannot be taken from him, and his treasure is above; cast him into prison and bonds, he doth the more freely enjoy the presence of his God; banish him his Countrey, he hath his conversation in Heaven, kill his body, it shall rise againe: so he fights with a shadow that contends with an upright man.
Wherefore, let all who suffer in their good names, if conscious and guilty of an enemies imputations, repent and amend; if otherwise, contemne them, owne them not so much as once to take notice thereof: yea, seeing God esteemes men as they are, and not as they have beene; although formerly thou hast beene culpable, yet now thou mayest answer for thy selfe as Paul did for Onesimus, Though in time past I was unprofitable, yet now am I profitable: and oppose to them that sweet and divine sentence of sweet and holy Bernard, Tell me not Sathan what I have beene, but what I am and will be. Or that of Beza in the like case, Whatsoever I was, I am now in Christ a New Creature, & that is it which troubles thee, I might have so continued long enough ere thou wouldest have vexed at it, but now I see thou dost envie me the grace of my Saviour. Or that Apothegme of Diogenes to a base fellow, that told him he had once beene a forger of money, whose answer was, 'Tis true, such as thou art now; I was once, but such as I am now thou wilt never be. Yea, thou maist say, by how much more I have formerly sinned, by so much more is Gods power and goodnesse now magnified. As S. Augustine hearing the Donatists revile him for the former wickednesse of his youth, answered, The more desperate my disease was, so much the more I admire the Physitian: Yea, thou maist yet straine it a peg higher, and say, the greater my sins were, the greater is my honour▪ as the Devils which Mary Magdalen once had, are mentioned for her glory. Thus if we cannot avoid ill tongues, let our care be not to deserve them, and 'tis all one as if wee avoided them.