The Victory of Patience, Chapter 20
CHAP. 20. That they beare injuries patiently, because their sins have deserved it, and a far greater affliction.
4 HE suffers his enemies reproaches and persecutions patiently, because his sins have deserved it, and a far greater affliction. David felt the spight of his enemies, but acknowledgeth his sin to be the cause, 2 Sam. 16.11. Yea, their revilings and persecutions happily bring to his remembrance, that himselfe before his conversion, hath likewise censured, reviled, or persecuted others. It may bee his naturall, spirituall, or politicall parents, in some kinde or other: as who can plead innocency herein? Dion of Syracuse being banished came to Theodorus Court a suppliant, where not presently admitted hee turned to his companion with these words, I remember I did the like when I was in the like dignity. When thou receivest an iniury, remember what injuries thou hast offered: looke not to be exempt from the same wrongs which thou hast done; for he that doth wrong may well receive it: we may well suffer patienly, when we know we suffer iustly. To look for good and to do bad, is against the law of Retaliation. Now if we make this use of our sufferings, what more precious than the reproaches of an enemy? for thereby we shall sooner and more plainely heare of our faults than by a friend; although neither in a good manner nor to a good end. We have great need (quoth Diogenes) of faithfull friends or sharpe enemies. Every one hath use of a Monitor, but friends in this kind are so rare, that no wise man would willingly forgoe his enemy at any rate.
This being premised, namely that we endure nothing from our enemies, but that we have justly deserved from God. Yea, that we are more beholding to our greatest enemies touching the knowledge of our selves, than the best friend we have; how should we not with David refuse to revenge our selves in case any wicked Shimei raile, duplicate page duplicate page curse, or cast stones at us, have we never so much power and opportunity to doe it? Yea, admit some, Abishai would doe it for us, how should we not say, let him alone, suffer him to curse, for the Lord hath bidden him, 2 Sam. 16.11. It hath alwayes beene the manner of Gods people to look up from the stone to the hand which threw it, and from the effect to the cause. What saith Ioseph to his envious brethren that sold him into Aegypt; yee sent not me hither, but God, Gen. 45.8. And Iob being rob'd by the Sabeans, they being set on by Sathan, doth not say, the Devill took away, or the Sabeans tooke away, but the Lord hath taken away, Iob. 1.21. And David speaking of his son Absoloms treason, I was dumbe and said nothing; why? because it was thy doing. Psal. 39.9. And what thinke you was the reason our Saviour Christ held his peace and answered nothing, as the Text saith, but suffered his enemies, The Chiefe Priests, Scribes, and Pharisees, and Pilate, to revile him, and crucifie him; but to approve the equity and justice of God the Author thereof? for although it were blasphemy to say he was a sinner; yet taking upon him the sinnes of the whole world, he knew those sinnes had deserved as much, and therefore hee is silent, Mat. 26.62, 63. Its true, other reasons are given; as that he answered nothing, because it was now his time to suffer, not to do; his worke was now to be crucified, and not to be dignified; or as another, he spake not a word to Herod, because Herod had taken away his voice in beheading Iohn Baptist: but this without doubt was the maine reason. Even in like manner it is with the truly gracious; they being wronged doe not suffer rage to transport them as it doth beasts, to set upon the stone or weapon that hath hurt them, but they look higher, even to God that occasioned it. Or if they be angry, they …urne their malice from the person which punisheth them, to the sin by whi… and for which he came to have leave and power to punish them; and to themselves for committing such sinnes. It is not the punishment, but the cause of it makes them sorrowfull: and if in case they doe returne an answer, it is after the manner of Epictetus, who would not deny the sins his enemy taxed him with, but reproves his ignorance rather, in that being unacquainted with the infinity of his crimes, he layes only two or three to his charge; whereas indeed he was guilty of a Million: or according to Philip of Macedon his example, who would not punish Nicanor, although he openly spake evill of him, saying, when he heard thereof, I suppose Nicanor is a good man, it were better to search whether the fault be in us or no: so no sooner shall an holy mans enemy accuse him of hypocrisie, pride, passion, covetousnesse; &c. but he will goe to God, and accuse himselfe, and complaine, I am so indeed; yea, with Paul, I am the chiefe of all sinners, I am more vile than his tearmes can make me, and I much marvell my punishment is no greater than to heare a few ill and bitter words. And indeed one would thinke whatsoever is not paine nor sufferance, or admit it be paine and sufferance, so long as it is not a curse, but a crosse, may well be borne without grumbling. What said that Gentleman in Athens to his friends, when Ashuerus came and tooke away halfe his Plate, as hee was at dinner with them, they admiring that he was not a whit moved thereat? I thank God, quoth he, that his Highnesse hath left me any thing. Yea, Mauricius that good Emperour, when he, his wife, and his five sons were taken, his wife and sons put to death, and himselfe waiting for the like …atall stroke, could conclude thus, Iust art thou, O Lord, in all thy wayes, and holy in all thy workes, as it is in the Psalmes. And a Martyr, when he was burning at a stake; Welcome flames, my sin hath deserved more than here I can be able to suffer. And certainly they are angry with Heaven for justice, that are angry with them for injustice. Wherefore if thou hast beene heretofore so simple a… to returne like for like, henceforward lay thy hand upon thy mouth, and say with Iob, Once have I spoken, but I will answer no more, ye…, twice, but I will proceed no further, Iob 40.4.5. I will not so much consider how unjust man is that gives the wrong, as how just God is that guideth it. And this would be our meditation in all other cases, namely, to thinke whose hand strikes, whether by a Plure…e, or a Feaver, or a Sword, or what ever the Instrument be; and to conclude, the blow is Gods, whatsoever, or whomsoever is used as the weapon: yea, it comes not without our desert, for God is just; nor shall be without our profit, for God is mercifull. And he that doth not argue thus, comes short of the very Heathen. For Socrates could tell the Athenians, when they condemned him to dye, that they could doe nothing but what the gods permitted, and nature had before ordained. And in common reason, can a Clocke goe without a weight to move it, or a keeper to set it? no.