The Victory of Patience, Chapter 22 – Chapter 23
CHAP. 22. That they are patient, because patience brings a reward with it.
6 BEcause patience in suffering brings a reward with it, in reason a man would forgive his enemy even for his owne sake, were there no other motive to perswade him: for to let passe many things of no small moment, as that if we forgive not, we can do no part of Gods worship that is pleasing to him: for we cannot pray aright, 1 Tim. 2.8. We cannot communicate in the Sacrament, but wee make our selves guilty of Christs bloud, 1 Cor. 11.27. Matthew 5.24. We cannot be good hearers of the word, Iames 1.21. and that it maketh a man captive to Satan, Ephes. 4.26, 27. and many the like: If ye forgive men their trespasses (saith our Saviour) your heavenly Father will also forgive you; but if you forgive not men their trespasses, neither will your heavenly Father forgive you your trespasses, Mat. 6.14, 15. So he that will not be in charity shall never be in Heaven. And why should I doe my selfe a shrewd turne, because another would? Yea, when we pray to God to forgive us our trespasses, as we also forgive them that trespasse against us, and doe not resolve to forgive our brethren; wee doe in effect say: Lord condemne us, for we will be condemned: whereas he that doth good to his enemie, even in that act doth better to himselfe. It is a singular sacrifice to God, and well pleasing to him to do good against evill, and to succour our very enemy in his necessity. But we may perchance heape coles of fire upon the others head, Rom. 12.20. though we must not doe it with an intent to make his reckoning more, but our reckoning lesse?
Againe, Blessed is the man, saith S. Iames, that indureth temptation (viz. with patience) for when hee is tryed, hee shall receive the Crowne of life, Iames 1.12. And this made M…ses not only patient in his sufferings, but joyfull, esteeming the rebuke of Christ greater riches than all the treasures of Aegypt. For saith the Text, he had respect unto the recompence of the reward, Heb. 11.26. And well it might; for whereas the highest degree of suffering is not worthy of the least and lowest degree of this glory, Rom. 8.18. S. Paul witnesseth, that our light affliction which is but for a moment (if it be borne with patience) causeth unto us a far most excellent and eternall weight of glory; while we looke not on the things that are seene, but on the things which are not seene, 2 Cor. 4.17, 18. Where note the incomparablenesse and infinite difference betweene the work and the wages, light affliction receiving a weight of glory, and momentany afflictions eternall glory; answerable to the reward of the wicked, whose empty delights live and dye in a moment; but their insufferable punishment is interminable and endlesse: their pleasure is short, their paine everlasting; our paine is short, our joy eternall. What will not men undergoe, so their pay may be answerable? The old experienced Souldier feares not the raine and stormes above him, nor the numbers falling before him, nor the troupes of enemies against him, nor the shot of thundring Ordnance about him, but lookes to the honourable reward promised him. When Philip asked Democritus, if he did not feare to lose his head, he answered, No: for (quoth he) if I dye, the Athenians will give me a life immortall; meaning, he should be statued in the treasury of eternall fame: if the immortality (as they thought) of their names, was such a strong reason to perswade them to patience, and all kinde of worthinesse; what should the immortality of the soule be to us? Alas, vertue were a poore thing, if fame only should be all the Garland that did crowne her: but the Christian knowes, that if every paine he suffers were a death, and every crosse an hell, he shall have amends enough. Why, said Ambrose on his death bed, we are happy in this, we serve a good Master, that will not suffer us to be losers. Which made the Martyrs such Lambes in suffering, that their persecutors were more weary with striking, than they with suffering. And many of them as willing to dye as dine. No matter (quoth one of them) what I suffer on earth, so I may be crowned in heaven. I care not, quoth another, what becommeth of this fraile Barke my flesh, so I have the passenger, my soule, safely conducted. And another▪
If at night thou grant me Lazarus boone,
Let Dives dogs lick all my sores at noone.
And a valiant Souldier going about a Christian atchievement; my comfort is, though I lose my life for Christs sake, yet I shall not lose my labour, yea, I cannot indure enough to come to Heaven. Neither doe they think that God is bound to reward them any way for their sufferings; no, if he accepts me when I have given my body to be burned (saith the beleever) I may account it a mercy.
Thus hope refresheth a Christian, as much as misery depresseth him; it makes him defie all that men or devils can do, saying, take away my goods, my good name, my friends, my liberty, my life, and what else thou canst imagine; yet I am well enough, so long as thou canst not take away the reward of all, which is an hundred fold more even in this world, and in the world to come life everlasting, Marke 10.29, 30.
Now if this be so, how should we not with a great deale of comfort and security, passe through a sea of troubles, that we may come to that haven of eternall rest? How should we not cheare up one another, as Iewell did his friends in banishment, saying, This wor…d will not last ever? And indeed we doe but stay the tyde, as a fish left upon the fands. Ob. I but in the meane time my sufferings are intolerable, saith the fainting soule. Answer: Sol. It is no victory to conquer an easie and weake crosse; these maine evils have crownes answerable to their difficulty, Rev. 7.14. No low attempt a star-like glory brings; but so long as the hardnesse of the victory shal increase the glory of the triumph, indure it patiently, cheerefully.
2 Secondly, as patience in suffering brings an eternall reward with it in Heaven, so it procureth a reward here also: suffer him to curse, saith David touching Shemei, (here was patience for a King to suffer his impotent subject, even in the heat of bloud and midst of war to speak swords, and cast stones at his Soveraigne, and that with a purpose to increase the rebellion, and strengthen the adverse part) but marke his reason: It may be the Lord will looke upon mine affliction, and do me good: Why? even for his cursing this day, 2 Sam. 16.12. And well might he expect it, for he knew this was Gods manner of dealing: as when he turned Balaams curse into a blessing upon the children of Israel, Num. 23. And their malice who sold Ioseph to his great advantage. Indeed these Shem…is and Balaams whose hearts and tongues are so ready to curse and raile upon the people of God, are not seldome the very meanes to procure a contrary blessing unto them; so that if there were no offence to God in it, nor hurt to themselves, we might wish and call for their contempt, cruelty, and curses, for so many curses, so many blessings.
I could adde many examples to the former, as how the malice of Haman turned to the good of the Iewes: the malice of Achitophel to the good of David, when his counsell was turned by God into foolishnesse: the malice of the Pharisees to him that was borne blind, when Christ upon their casting him out of the Synagogue, admitted him into the Communion of Saints, Iohn 9.34. The malice of Herod to the Babes, whom he could never have pleasured so much with his kindnesse, as he did with his cruelty; for where his imp…ety did abound, there Christs pittie did super-abound, translating them from their earthly mothers armes in this valley of teares, unto their heavenly Fathers bosome in his Kingdome of glory. But more pertinent to the matter in hand is that of Aaron and Miriam to Moses, when they murmured against him, Num. 12. where it is evident that God had never so much magnified him to them, but for their envie. And that of the Arians to Paphnutius, when they put out one of his eyes for withstanding their Heresie: whom Constantine the Emperour, even for that very cause, had in such reverence and estimation, that hee would often send for him to his Court, lovingly imbracing him, and greedily kissing the eye which had lost his owne sight, for maintaining that of the Catholike Doctrine: so that we cannot devise to pleasure Gods servants so much, as by despighting them.
And thus you see how patient suffering is rewarded both here and hereafter, according to that asseveration of our Saviour, Verily I say unto you, there is no man that hath forsaken or suffered any thing for my sake and the Gospels, but he shall receive an hundred fold, now at this present, and in the world to come eternall life, Marke 10.29, 30. But admit patience should neither be rewarded here nor hereafter; yet it is a sufficient reward to it selfe: for hope and patience are two soveraigne and universall remedies for all diseases. Patience is a counterpoison or antipoison for all griefe. It is like the Tree which Moses cast into the waters, Exod. 15.25. for as that Tree made the waters sweet, so patience sweete…s affliction; it is as Larde to the leane meat of adversity. The taste of goods or evils doth greatly depend on the opinion wee have of them, and contentation, like an old mans spectacles, makes those characters easie and familiar that otherwise would puzzle him shrewdly. Afflictions are as we use them; there is nothing grievous if the thought make it not so: even paine it selfe (saith the Philosopher) is in our power if not to be disanulled, yet at least to be diminish'd through patience: Patience is like a golden shield in the hand, to breake the stroke of every crosse, and save the heart though the body suffer. A sound spirit, saith Salomon, will beare his infirmity, Prov. 18.14. Patience to the soule is as the lid to the eye; for as the lid being shut, when occasion requires, saves it exceedingly; so patience intervening betweene the soule and that which it suffers, saves the heart whole, and cheeres the body againe. And therefore, if you marke it, when you can passe by an offence, and take it patiently and quietly, you have a kinde of peace and joy in your heart, as if you had gotten a victory, and the more your patience is, still the lesse your paine is; for as a light burthen at the armes end weigheth heavier by much than a burden of troble weight, if it be borne on the shoulders which are made to beare; so if a man set patience to beare his crosse, the weight is nothing to what it would be if that were wanting; wherefore, saith one, being unable to direct events, I governe my selfe, and if they apply not themselves to me, I apply my selfe to them; if I cannot fling what I would, yet I will somewhat mend it, by playing the cast as well as I can.
O that all implacable persons who double their sufferings through long study of revenge would learne this lesson! then would they find that patience can no lesse mitigate evils, than impatience exasperates them. A profitable prescription indeed (may some say) but of an hard execution! hard indeed to the capacity of a carnall conceipt, yea, altogether impossible to flesh and bloud. If thou art only beholding to nature, and hast nought but what thou broughtest into the world with thee, well mayest thou envie at it, but thou canst never imitate it; for to speake the truth, faith and patience are two miracles in a Christian. Cassianus reporteth, that when a Martyr was tormented by the Infidels, and asked by way of reproach what miracle his CHRIST had done; he answered, he hath done what you now behold, inabled me so to beare your contumelies, and undergoe all these tortures so patiently, that I am not once moved, and is not this a miracle worthy your taking notice of? Indeed what have we by our second birth, which is not miraculous in comparison of our natural condition? It was no lesse than a miracle for Zacheus, a man both rich and covetous, to give halfe his goods to the poore, and make restitution with the residue, and all this in his health. It was a great miracle that Ioseph, in the armes of his Mistrisse should not burne with lust. It is a great miracle for a man to forsake Houses and Lands, and all that a man hath, yea, to hate Father and Mother, and Wife and children, and his owne life to be Christs Disciple. It is a great miracle to rejoyce in tribulation and smile death in the face. It is a great miracle that of fierce and cruell Wolves, Beares, Lions, we should bee transformed into meeke Lambes, and harmelesse Doves: and all this by the foolishnesse of preaching Christ crucified. Indeed they were no miracles, if Nature could produce the like effects: but shee must not looke to stand in competition with grace. Saint Paul before his conversion, could doe as much as the proudest naturall man of you all; his words are, If any other man thinketh that hee hath whereof hee might trust in the flesh, much more …, Phil. 3.4. Yet when he speaketh of patience and rejoycing in tribulation, he sheweth, That it was because the love of God was shed abroad in his heart by the Holy Ghost which was given unto him, Rom. 5.5. of himselfe he could doe nothing, though he were able to do all things through Christ which strengthened him, Phil. 4.13. Hast thou then a desire after this invincible patience? seeke first to have the love of God shed abroad in thy heart by the Holy Ghost. Wouldst thou have the love of God? Ask it of him by prayer; who saith, if any of you lacke in this kinde, let him Aske of God that giveth to all men liberally, and upbraideth not, and it shall be given him, Iames 1.5. Wouldst thou pray that thou mayst be heard, Aske in faith and waver not, for he that wavereth is like a wave of the Sea, tost of the winde, and carried away, Verse 6. Wouldst thou have faith? be diligent to heare the word preached, for Faith comes by hearing, Rom. 10.17. VntoUnto him therefore that is able to doe exceeding abundantly above all that wee can ask or think, I commend thee.
CHAP. 23. Because our enemies are ignorant.
2. Reasons in regard of our enemies are three.
1 because They are ignorant.
2 because They are rather to bee pitied, than maligned or reckoned of.
3 because Their expectation may not be answered.
1 HE wel considers the ignorance of his enemies, who being carnall, fleshly, unregenerate, cannot discerne the spirituall objects at which they are offended. Father forgive them (saith our SAVIOUR of his enemies) for they know not what they doe, Luke 23.24. Socrates being perswaded to revenge himselfe of a fellow that kicked him, answered, if an Asse had kickt me, should I have set my wit to his, and kicke him againe; or if a Mastife had bitten mee, would you have me go to Law with him? And when it was told him another time, that such an one spake evill of him, hee replyed; alas the man hath not as yet learned to speake well; but I have learned to contemne what he speakes. Diogenes being told that many despised him, answered; It is the wise mans portion to suffer of fooles. Aristotle, being told that a simple fellow railed on him, was not once moved, but said, let him beate me also being absent, I care not; we may well suffer their words, while God doth deliver us out of their hands: for if we go on in a silent constancy, say our eares be beaten, yet our hearts shall be free. And this heroicall resolution had Saint Paul, that chosen Vessell; I passe very little to bee judged of you; (meaning blind sensualists) or of mans judgment; hee that judgeth me is the Lord, 1 Cor. 4.3, 4. I regard not (quoth Plato) what every one saith, but what he saith, that seeth all things. Cato was much ashamed if at any time he had committed any thing dishonest, but els, what was reproved by opinion onelyonly, never troubled him; yea, when a foole struck him in the Bath, and after, being sorry for it, cryed him mercy, he would not come so neare revenge, as to acknowledge he had been wronged; Light injuries are made none by a not regarding. The ignorant multitude among the Iewes, said, that S. Iohn had a Devill, and that Christ was a Glutton and a wine bibber; But what saith he by way of answer; Wisedome is justified of her Children, Matth. 11.18, 19. For if the whole world doe contemne a generous Christian, he will even contemne that contempt, and not thinke it worthy a roome in his very thoughts, that common receptacle or place of entertainement. And indeed, he that lets loose his anger upon every occasion, is like him that lets go his Hawke upon every bayte. Besides, we may apprehend it a wrong, when it is none, if we take not heed: for those things passe many times for wrongs in our thoughts, which were never meant so by the heart of him that speaketh. Words doe sometimes fly from the tongue, that the heart did never hatch nor harbour; Wherefore, unlesse we have proofes that carry weight and conviction with them, let not our apprehension grow into a suspition of evill; else while we thinke to revenge an injury, we may begin one, and after that repent our misconceptions; And it is alwaies seen, that a good mans constructions are ever full of charity and favour; either this wrong was not done, or not with intent of wrong; or if that, upon misinformation; or if none of these, rashnesse the …ault, or ignorance shall serve for an excuse. And indeed, in things that may have a double sense, it is good to thinke the better was intended; for so shall we both keep our friends, and quietnesse.