A Christian Library, Part 1 · Chapter 17
CHAP. XVII. 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 make Gods children so patiently to suffer wrongs that the men of the world never dream of: And how, through the study of vertue and Christian prudence, they make the servile passions of their mindes (fear and anger) subject to the more worthy faculties of their souls, reason and understanding.
We bear their reproaches and persecutions patiently, Either in regard 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 laudable to forgive, than to revenge.
3 Because Suffering is the only way to prevent suffering.
4 Because Our sins have deserv'd it, and a far 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 bear the slanders and reproaches of wicked men patiently, for that they are false, and so appertain not unto them. Socrates being rayled upon, and called by one all to naught, took no notice of it; and being demanded a reason of his Patience, said, It concerns 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 poor, or a sound Christian, an hypocrite; he slights it, he laughs at it, because he knoweth the same to be false, and that his Accuser is mistaken; whereas, if a Begger be called bankrupt; or a dissembler, hypocrite; he will wince and kick, and be most grievously offended at it. Yea, as soares and ulcers are grieved, not only at a light touch, but even with fear and suspition of being touched; so will an exulcerate minde, saith Seneca. And as small letters offend bad eyes; so least appearances of contradiction will grieve the ill affected ears of guilty persons, saith Plutarch. For, let mens tongues, like Bells, give but an indefinite, and not a significant sound, they imagin them …o speak and mean, whatsoever their guilty consciences frame in the fancie, and whisper in the ear: which are those evil surmises of corrupt mindes, the Apostle taxeth, 1 Tim. 6.4. When like Caius the humanist, one thinks every word spoken, tends to his disgrace; and is as unwilling to bear, as forbear reproaehes. But where the conscience is clear, the case is altered. 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 works. Sophocles being accused by his own children, that he grew Dotard, and spent their Patrimonies idly; when he was summoned, did not personally appear before the Magistrates, but sent one of his new Tragedies to their perusall, which being read, made them confesse, This is not the work of a man that dotes. So against all clamours and swelling opprobries, set but thine innocency and good life, thou needest do no more. 'That body which is in good health, is strong, and able to bear the great storms 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 cleer conscience, will abide all tryals: in prosperity it will not be lifted up in adversity, it will not be utterly cast down: whereas, the corrupt heart and festered conscience, can endure nothing; even a word, if it be pleasing, puffs him up with pride; if not, it swels him with passion. A guilty conscience (like Glasse,) will sweat with the least breath, and like a windy iustrument, be put out of tune with the very distemper of the aire: but when the soul is steeled with goodnesse, no assaults of evil can daunt it. I more fear what is within me (sayes Luther) then what comes from without: The storms and wind without, do never move the Earth; only Vapours within, cause Earthquakes, Jam. 4.1. No greater sign of innocency when we are accused, than mildnesse, as we see in Ioseph, who being both accused and committed for forcing his Mistresse, answered just nothing that we can read of, Gen. 39.17, 18. And Susanna, who being accused by the two Elders of an haynous crime (which they alone were guilty of,) never contended by laying the fault upon them, but appeals unto God whether she were innocent or no. (The History of Susanna, Vers. 42.43.) And Hannah, whose reply to Ely (when he falsly accused her of druukennesse) was no other, but, Nay my Lord, count not thine Handmaid for a wicked woman, 1 Sam. 1.15, 16. Neither is there a greater Symptome of guiltinesse, than our breaking into choler, and being exasperated when we have any thing laid to our charge; witnesse Cain, Gen. 4 9. That Hebrew which struck his fellow, Exod. 2.13, 14. Saul, 1 Sam. 20.32, 33. Abner, 2 Sam. 3.8. Ioroboam, 1 King. 13 4. Ahab, 1 King. 22.27. Amaziah, 2 Chron. 25.16. Vzziah, 2 Chron. 26.19. Herod the Tetrarch, Luk 3.19, 20. The men of Nazareth, Luk. 4.28, 29. The Pharisees Joh. 8.47, 48. And the High Priests and Scribes, Luk. 20.19, 20.
Sinne and falshood are like an impudent strumpet, but innocency and truth will veil themselves, like a modest Virgin, 2 Pet. 2.18. The more false the matter, the greater noise to uphold it: Paul is nothing so loud as Tertullus: The weakest cause will be sure to forelay the shrewdest counsell, or the lowdest Advocates: Errour hath alwayes most words, like a rotten house, that needs most props and crutches to uphold it. Simple truth evermore requires least cost, like a beautifull face, that needs no painting; or a comely body, which, any decent apparrell becomes. We plaister over rotten posts, and ragged walls; substantiall buildings are able to grace themselves. So that as sparks flying up, shew the house to be on fire, and as corrupt spittle shewes exulcerate lungs; so a passionate answer argues a guilty conscience. Why doth the Hare use so many doublings? but to frustrate the sent of the Hounds. And this is one reason why the former are compared to Sheep and Lambes (Emblems of innocency) which being harmed, will not once bleat, and the latter unto Swine, which will roar and cry if they be but toucht. But to leave these Swine, and return to the men we were speaking of.
A good Conscience is not put out of countenance with the false accusations of slanderous tongues: it throweth them off, as St Paul did the Viper ▪ unhurt. Iunocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge; the Brestplate of Righteousnesse; the brazen wall of a good conscience, feareth no such Canons. The Conscionable being railed upon, and reviled by a foul mouth, may reply as once a Steward did to his passionate Lord ▪ when he called him Knave, &c. Your Honour may speak as you please, but I beleeve not a word that you say, for I know my self an honest man. Yea, suppose we are circled round with reproaches, our conscience knowing us innocent, like a constant friend, takes us by the hand and cheers us against all our miseries. A good spirit, will be, as Simon to Christ, its Crosse-bearer. 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 again: 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, contemn them; own them not so much, as once to take notice thereof. A wicked heart, is as a barrtll of powder to temptation; let thine be, as a River of water. Yea, seeing God esteems men as they are, and not as they have been, although formerly thou hast been culpable; yet now thou mayest answer for thy self, as Paul did for Onesimus, Though in times past I was unprofitable, yet now I am profitable: and oppose to them that sweet and divine sentence of sweet and holy Bernard, Tell me not, Satan, what I have been; 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: and 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 envy me the grace of my Saviour. Or that Apothegme of Diogenes to a base fellow, that told him he had once been 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 mayest say, by how much more I have formerly sinned, by so much more is Gods power and goodnesse now magnified. As St 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 Physician. Yea, thou mayest yet strain it a peg higher, and say, the greater my sinnes 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 we avoided them. For, how little is that man hurt, whom malice condemns on earth, and God commends in Heaven! Let the World accuse me, so long as God acquits me, I care not.