A Christian Library, Part 1 · Chapter 30
CHAP. XXX. That they are patient in suffering of wrongs, for Gods glory.
3. THe Children of God are patient in suffering wrongs, for Gods glory; lest Philosophy should seem more operative in her Disciples, than Divinity in hers; lest Nature and Infidelity should boast it self against Christianity. It is a saying of Seneca, He that is not able to set light by a sottish injury, is no Disciple of Philosophy. And the examples before rehearsed shew, that Socrates, Plato, Aristippus, Aristotle, Diogenes, Epictetus, Philip of Macedon, Dion of Alexandria, Agathocles, Antigonus, and Caesar, were indued with rare and admirable Patience; whereunto I will add three other examples: Philip of Macedon asking the Embassadors of Athens, how he might … Athens that could be, if you would hang your self; yet was not moved a jot, for all his might was answerable to his patience: Why? he cared not so much to revenge the evill, as to requite the good.
Polaemon was not so much as appalled at the byting of a Dogge that took away the brawn or calf of his leg; nor Harpalus to see two of his Sonnes laid ready drest in a silver charger, when Astyages had bid him to supper. And lastly, when it was told Anaxagoras (from the State) that he was condemned to die, and that his Children were already executed, he was able to make this answer; As touching (said he) my condemnation, nature hath given like sentence both of my condemners and me; and as touching my Children, I knew before that I had begot mortall creatures. But what of all this? Let every naturall man know, that a continued patience may be different from what is goodnesse: for as Austin well, There is no true vertue, where there is no true Religion; neither is it a naturall meeknesse which proceeds from a good constitution, nor a morall meeknesse which proceeds from good education and breeding; but spirituall meeknesse which is a fruit of the spirit, Gal. 5.22, to 25. That is the subject of our discourse, and will carry away the blessing.
But to give them the utmost advantage, let the vertues of all these Philosophers be extracted into one Essence, and that spirit powred into one man (as Zeuxis pourtraying Iuno, chose the five Daughters of Croton, out of all the Agrigentine Virgins, that from their severall perfections, he might compose one excellent and most beautifull picture:) Yet this Philosopher must be acknowledged to fall short of a compleat Christian guided by the Spirit of God. Or if you will gather out of Histories the magnanimity of Hector, of Alexander, of Caesar, of Scipio, and of Scaevola, put them to the rest; yet for patience and constancy, they come not near that one president laid down in the example of that holy man Iob, and other servants of God in succeeding ages; and that in five main particulars.
1. One notable difference between the patience of a Philosopher and a Christian, is, They lacked a pure heart, truly sanctified by the holy Ghost, which is the fountain of all well doing. Now if the fountain be corrupt, the streams cannot be pure; but the best of them were but in the state of nature unregenerate, and consequently unreconciled to God in Christ, and so enemies to him, Rom. 5.10. And our persons must first be justified and accepted of God, before our actions can please him: as of necessity the Tree must be good, before it can bear good fruit. Yea, saith our Saviour, as the Branch cannot bear fruit of it self, except it abide in the Vine, no more can ye, except you abide in me, Joh, 15.4. Christian vertues are not naturall; a man is no more born with Grace in his soul, than with Apparell on his back.
Again, the best of our Works are imperfect, and mingled with corruptions; and therefore cannot abide the examination of Gods exact justice, till they be covered with Christs Righteousnesse, and their corruption washed away with his most precious blood Neither can those works please God, which are done without him: for as it will be no excuse before God … when the matter of the work is ill, to plead the goodnesse of the heart; so, neither when the heart is nought, to plead that the matter of the work is good; as many notable examples prove, namely the Iews urging God with their fasting, Isa. 58. and yet sent away empty. And those reprobates, Matth. 7. who alleadg their preaching in Christs Name, casting out Devils, &c. but receiving that fearfull answer, Depart from me ye workers of iniquity, I know you not. As also Cain, whose outward works in sacrificing were the same with his brothers; and yet St Iohn sayes, Cains works were evill, and his brothers good; which may serve to comfort poor Publicans, and confound all proud Pharisees, as St Austin observes, Qui viret in foliis venit a radicibus humor.
2. As the Christian bears injuries patiently, so he doth it and all other performances in knowledge of, and in obedience to Gods Word and Commandement; which obedience also proceeds from a true louelove of God, and an humble heart: thinking when he hath done that, he falls far short or performing his duty. Whereas they had neither knowledge in, nor love to, not the least respect of God or his word, in their bearing injuries: and therefore as God said once to the Iews in matter of fasting, Have ye fasted to me? so he will say to them in the matter of suffering, Have ye suffered in love and obedience to me, and my word? No: but in love to your own credit, and other the like carnall respects. And indeed, how can they expect a reward from God, when they have done him no service? If in bearing with, or serving of men, we serve our selves, and seek our selves rather than God: when we come for our reward, Gods answer will be, Let him reward you, whom ye have served; thou servedst thy self, therefore reward thy self, if thou wilt: for I never reward any service but mine own. As, why will Christ at the latter day remember, and reward the duties of love and liberality done to men? but because they were done for his sake, and as to himself, Matth. 25.40. Ye have done them unto me, there is the cause of the reward. Whence it is, St Paul willeth Christian servants, yoaked with cruell heathenish Masters, to be obedient unto them, as unto Christ; serving the Lord, and not men, Col. 3.22, 23, 24.
3. What ever they did or suffered, was either to purchase fame to themselves, or to merit reward by it; their aym and end was not Gods glory, but their own honour and glory, and vertues are to be judged, not by their actions, but by their ends. Yea, they called vertue, Bonum Theatrale, as if a man would not be vertuous, if he had not spectators to take notice of him: but it is false, for vertue will be as cleer in solitudine as in Theatr…, though not so conspicuous; only it may grow more strong by the observation, and applause of others, as an heat that is doubled by the reflection.
But, O the difference between these naturall and meer morall men, and a true Christian: the Christian loves goodnesse for it self, and would be holy, were there no Heaven to reward it; he does all, and suffers all, out of sincere affection, and a zeal of Gods glory, and the Churches good, Matth. 5.16. to the end his Name may be magnified, and others won and edified, 1 Pet. 2.12. as most fit it is, that the profit being mans, the honour should be Gods. And this his sincerity the rather appears, in that he holds out maugre all opposition, disgrace, persecution ▪ &c. whereas the other, like windmills, would not turn about to do any good service, but for the wind of mens praises.
Now, it is one method to practise swimming with Bladders, and another to practise dauncing with heavy shooes. We read of some that in the Monastery could fast whole dayes together with ease, but in the desart they could not hold out untill noon, but their bellies would be craving presently.
4. The one doth it in faith, which only crowns good actions; for whatsoever is not done in faith is sin, Rom. 14.23. and therefore cannot please God, Heb. 11.6. the reason is this, If our best actions be not the fruits of a lively faith, they spring from ignorance and infidelity, as herbs may do from a dunghill. And its evident they have not faith; for how should they beleeve in him, of whom they have not heard? Rom. 10.14.
And it were well if all that are meer civill and morall men, would look to the Rock where-out their works are hewn; and to the Pit, where-out they were digged: for God looketh at no action further, than it is the work of his Spirit, but the spirit is no where but in the sons of God, Gal. 4.6. and no sons but by faith in Christ, Gal. 3.26. So that obedience without faith, is but as the shell without the kernell, the husk without the corn, the carkasse without the soul, which the Lord abhors, as the sacrifice of fools, Isa. 66.3. Whence it is, that all the vertues of the Heathen are called by Divines splendida peccata, shining or glistering sinnes, sinnes as it were in a silken Robe.
5. The sum of all Morall Philosophy is included in these two words, sustain, and abstain, and a wicked man may restrain evill as do the godly; but here is the difference, the one keeps in corruption, the other kills corruption.
6. The Philosopher, and so all civill and morall men, can forbear, the Christian forgive; they pardon their enemies, we love ours; pray for them, and return good for evill: and if not, we no whit savour of Heaven. For if you love them that love you (saith our Saviour,) what thanks shall you have? for even the sinners do the same (such as see not beyond the clouds of humane reason:) But I say unto you which hear, Love your enemies, blesse them that curse you, do good to them that hate you, and pray for them which hurt you, and persecute you, Matth. 5.44. Luk. 6.27, 32, 33. shewing that if we will ever hope for good our selves, we must return good for evill unto others. In which words you may note a triple injunction, one to the h…art, the treasury of love; another to the tongue, loves interpreter; the third and principall to the hand, which is loves Factor or Almoner. Wherein our Saviour seems to set man like a Clock, whose master-wheel must not only go right within, nor the bell alone sound true above; but the hand also point straight without: as for the motion and setting of the wheel within, he sayes to the heart, love your enemies: for the stroke and sounding of the bell above, he saith to the tongue, blesse them that curse you: and for the pointing of the hand, or Index without, he saith to the hand, Do good to them that hurt you.
Now, well may naturall men say… with the winde of their naturall passion… and corrupt affections, in rendring evill for evill, but Christ the Master and Pilot of his Ship the Church; hath charged all passengers bound for Heaven, the Haven of their hope, and Harbour of their rest; like Pauls Mariners, Acts 27. to sayl with a contrary wind and weather, of doing good for evill: and like the Disciples on the Lake of Genazereth, R… through the raging waves of their enemies reproaches, with a contrary breath; not rendring rebuke for rebuke ▪ but contrariwise, to blesse, 1 Pet. 3 …. And the better to teach us this lesson, he practised it himself, adding example to precept: for his word and his work, like mercy and truth, were together; his precept and his practise, like righteousnesse and peace, kissed each other: for when they in devilish malice sought nothing but his condemnation, he in great love went about the work of their salvation: when they shed his blood to quench their malice, he swet water and blood to wash their souls. Yea, when the Iews were crucifying of him, he at the same time (though the torments of his passion were intollerable, incomparable, unconceivable) solliciteth God for their pardon, Luk. 23.34. Now his prayer could not but he efficacious, and a pardon for such murder…rs, was no mean good turn. And this likewise is the practice of the Saints, who strive to imitate their Master in all things which he did as man: St Steven, at the instant, while his enemies were stoning of him, kneeled down and prayed, Lord lay not this sinne to their charge, Acts 7.60. Where is one thing very remarkable; he stood when he prayed for himself, but kneeled when he prayed for his enemies; hereby shewing the greatnesse of their impiety, which easily could not be forgiven, as also the greatnesse of his piety. And indeed, as to render good for good, is the part of a man; and to render evill for evill, the part of a beast; and to render evill for good, the part of a devill ▪ so to render good for evill, is only the part of a Saint: Be mercifull as your heavenly Father is mercifull, Luk. 6.36. It were easie to abound in examples of this kinde; How often did Moses return good unto Pharaoh for his evill, in praying to, and prevailing with God for him, to the removall of nine severall plagues, notwithstanding his cruell oppression? And David, what could he have done for Saul, that he left undone; notwithstanding he so cruelly persecuted him, and hunted after his life? And the like I might shew in that man of God to Ieroboam, and they that went to Heaven by that bloody way of Martyrdom, who prayed for others, even their persecutors and murtherers; an easier passage to Heaven: Yea, Gods people account it a sinne to …ease praying for their worst enemies, 1 Sam. 12.23.
But what do I tell them of these transcendent examples? when I never yet heard or read of that Philosopher, which could parallel Dr Cooper Bishop of Lyncolne, in an act of patient suffering; who, when his Wife had burnt all his Notes, which he had been eighty years a gathering, least he should kill himself with overmuch study (for she had much ado to get him to his meales,) shew'd not the least token of passion, but only reply'd, Indeed wife it was not well done: so falling to work again, was eight years more in gathering the same Notes, wherewith he composed his Dictionary: which example, I confesse, more admires me, than any that ever I heard of from a man, not extraordinarily and immediately inspired and assisted by the holy Ghost: and sure he that could endure this, could endure any thing, whether in body, goods, or good name: for of necessity there must be in that man that can patiently bear such a losse, somewhat more than man. I know there are some men (or rather two legged Beasts) that esteem no more of Books and Notes, than Esops Coe… did of the Pearl he found; and these accordingly will say, this was nothing in comparison of what they suffer: as when once a Hotspur was perswaded to be patient as Iob was, he replied, What do you tell me of Iob? Iob never had any Suits in Chancery.
Yea, indeed the meanest of Christs royall Band, for patience, puts down all the generation of naturall men; as even their enemies will confesse. Consalvus a Spanish Bishop and Inquisitor, wondred, how the Protestants had that Commandement, Thou shalt love thy neighbour as thy self, so indelibly printed in their hearts, that no torture could blot it out, and make them confesse, and betray one another. And indeed, how should it be otherwise? For
First, If Morall Principles cherished and strengthened by good education, will enable the soul against vicious inclinations; so that though some influence of the Heavens do work upon the aire, and the aire upon the spirits, and the spirits upon the humours? and these incline the temper, and that inclines the soul of a man, such and such wayes: yet breeding in the resineder sort of evill persons, will nauch prevail, to draw them another way; what may we think of grace, and faith, and Gods Spirit, which are supernaturall?
Secondly, Every Christian suffering for Christs sake, and for righteousnesse sake, hath Gods mighty power to support him, and Christ to suffer with …, and bear a part in his misery: whereas the naturall man suffers all himself as a delinquent or malefactor; whose guilty conscience adds weight …o his punishment. A woman called Faelicitas (whom St Austin much praiseth,) being brought to bed in the time of her imprisonment for the truth; (and by reason of the great pains she had in her labour, that she could not forbear scree…hing;) one of the Officers hearing her cry out, tauntingly mockt her thus: Ah woman, if thou canst not bear these sorrowes, without such cryings; how wilt thou endure, when thou shalt be burnt, or cut in pieces, or torn asunder! what thou now sufferest, is but sport, but the Tragedy is to follow: whom she answered; Now, said she, I suffer for my self, and for sinne; but then, Christ is to suffer in me, and I for him. And it fell out as she said, for when she was thrown to the wild beasts, she neither sent out schreeings, nor so much as a sigh or groan; but entertained death with so merry and cheerfull a countenance, as if she had been invited to a Feast
And thus you see in the first place, that Nature hath but a slow foot to follow Religion close at the heels, that grace and faith transcend reason, as much as reason doth sense; that patience (rightly so called) is a Prerogative-royall, peculiar to the Saints. It is well if Philosop…y have so much wisdome, as to stand amazed at it.
2. That it is not true Christian patience, except 1. It flow from a pious and good heart, sanctified by the holy Ghost. 2. Be done in knowledge of, and obedience to Gods command. 3. That we do it in humility, and sincere love to God. 4. That it be done in faith. 5. That we aim at Gods glory (not at our own,) and the Churches good in our sufferings. 6. That we forgive, as well as forbear; yea, love, pray for, and return good to our enemies for their evill: Which being so, what hath the Swashbuckler to say for himself? And what will become of him, if he repent not, who can afford no time to a…gue, but to execute? Yea, what hath the more temperate worldling to say for himself, who hath some small piece of reason for his guide? arguing thus, I would rather make shew of my passions, than smother them to my cost; which being vented and exprest, become more languishing and weak: better it is to let its point work outwardly, than bend it against our selves; and in reason, Tallying of i…juries is but justice: To which I answer, it is not reason, especially carnall reason, but Religion, which all this while hath been disputed of, which is Divine and supernaturall; and that teacheth how good must be returned for evill, and that we should rather invite our enemy to do us more wrong, than not to suffer the former with patience, as our Saviours words do imply: If (saith he) they strike thee on the one cheek, turn to him th… other also: If they sue thee at the Law, and take away thy coat, let them have thy cloak also, Matth. 5.39, 40. He speaks comparatively, as if he should say, Rather suffer two wrongs, than do one.
Indeed, the difficulty of the duty, the seeming danger, and want of faith in carnall men, weakneth the force of the strongest reasons; for no more among Ruffians, but a word and a blow; among civill men, but a word and a Writ, can you expect. But as thrice Noble Nehemiah said to that false Belly-god betraying-Priest Shemaiah, Should such a man as I flee? So the true Christian will encounter all discouragements and frighting alarms thus; Should such a man as I, fear to do that which my Master, King and Captain Christ Iesus hath commanded me, which is of more necessity than life it self?
Yea, seeing Heathens could go so farre as to subdue their passions; for shame let so many of us as would be accounted Christians, go further, even to the mortifying of ours: or if we go not before Publicans and Sinners. in the Kingdom of grace, Publicans and sinners shall go before us into the Kingdom of Heaven. And seeing the duty of the Childe, is the Fathers Honour, let us that are Christians, be known from worldlings by our practice; as once the Grecians were known from the Barbarians by their vertuous lives, as Quintus Curtius notes. Shall a wilde Olive tree, growing upon the barren mounts of Gilboa; and nature, where neither dew of the spirit, nor rain of grace falleth, bear such fruit? and shalt not to thou, a green Olivetree, in the house of God, planted beside the waters of comfort, bring forth this fruit of the Spirit?
We see that civill honesty, severed from true piety, humility, saving knowledge, sincere love to God, true obedience to his word, justifying faith, a zeal of Gods glory, and desire to edifie and win others, God accepts not, as proceeding from the love of our selves, and other carnall respects, namely, to obtain praise or profit thereby. So that to suffer as the Heathen did, without observing other circumstances, is but to imitate that foolish Patient, who when the Physician bade him take that prescript, eat up the paper. Wherefore do not only subdue thy passions, but sayl with that contrary breath of the Apostle, 1 Cor. 4.12. We are reviled, and we blesse: and with that of St Steven, who rowed both against winde and tyde, not only through the raging waves of his enemies reproaches, but even in a storm of stones, being as earnest to save their souls, as they were to slay his body.
Meer Civill and morall men have speculative knowledge, if thine be saving, it will take away barrennesse and make thee fruitfull in the works of obedience; Who planteth a Vineyard, and eateth not of the fruit thereof? we expect this of the Earth that hath only nature, and shall not God expect it of us, who have sense to govern nature, Reason to govern sense, grace to govern reason, Iesus Christ to govern all?
The little World Man, is so the compendium and abridgement of all creatures, that whatsoever is imprinted with Capitall Letters in that large Volume, as in Folio, is sweetly and harmoniously contracted in decimo sexto, in the brief text of man, who includes all: Planets have being, not life; Plants have life, not sense; Beasts have sense, not reason; Angels have being, life, reason, not sense; Man hath all, and contains in him more generality than the Angels; Being with Planets, life with Plants, sense with Beasts, reason with Angels: But the beleever hath over and above Gods Spirit, and faith, which are peculiar prerogatives belonging to the godly, which no man (being a m…er man) is capable of.
Here also, if it were as orderly as pertinent, I might take occasion to shew another peculiar and proper adjunct belonging to the patience of a Christian, which a Philosopher may sooner envy than imitate; yea, it must put him besides his reason, before he can conceive it possible; namely, That a Christian rejoyceth in his sufferings: We rejoyce in tribulation (saith St Paul,) knowing that tribulation bringeth forth patience, and patience experience, and experience hope, &c. Rom. 5.3. Yea, he goeth yet further and saith; I am filled with comfort, I am exceedingly joyfull in all our tribulation, 2 Cor. 7.4. which is to over-abound exceedingly with joy, such an exuberation of joy, as brake forth into thankefulnesse: And St Iames the like, saying, My brethren, count it exceeding joy, when ye fall into divers temptations; knowing that the trying of your faith, bringeth forth patience: and let patience have her perfect work, that ye may be perfect and intire lacking nothing, Jam. 1.3, 4.
Gods people do not only acknowledge that they suffer justly frrm God, even when they suffer unjustly from men, as Iosephs brethren did, who were no Spies, nor corners, as they were accused; yea, they had faithfully presented their Monies for their Wheat, neither had they stolen their Lords Cup? yet say they, justly is this evill come upon us, because we have sinned against our brother, Gen. 42.21. As a trespasse being committed, perhaps thirty or forty years ago, and no punishment till now inflicted; behold thy Creditor is now come, and thou must pay the debt; hast thou any wrong done thee? I trow not. But this is not all (though nature will scarce acknowledge so much) for we must proceed, and not alwayes continue in the nethermost Forme, like drones: he is not uppermost in this School of Patience, who suffereth things patiently, that must be suffered: but he who doth it willingly, cheerfully and thankefully.
Paulus Diaconus relates, how the Empresse Irene being deposed from ruling, by her own servant, said, I thank God, who of his free mercy advanced me an unworthy Orphane to the Empire, but now that he suffereth me to be cast down, I ascribe it wholly to my sinnes: blessed be his Name, for his mercy in the one, in the other for his justice. And St Iam…s being cut into pieces limb by limb, was heard to say, God be thanked, upon the cutting off of each member or joynt. The very Heathen, saith St Hierome, know that thanks are to be given for benefits received, but Christians only, give thanks for calamities and mis…ries.
But because this path leads from the way of my intended discourse, and you affect not to have mee digresse: come we to the sixteenth Reason.