A Christian Library, Part 1 · Chapter 20
CHAP. XX. That they bear injuries patiently, because their sinnes have deserved it, and a farre greater affliction.
4. HE suffers his enemies reproaches and persecutions patiently, because his sinnes have deserved it, and a farre greater affliction. David felt the spite of his enemies, but he acknowledgeth his sinne to be the cause, (2 Sam. 16.11.) and God the Author, Psal. 39 8. From which consideration he drawes this inference; I should have been dumb, and not have opened my mouth, because thou didst it, Vers. 9. and so goeth on: Remove thy stroak from me, for I am consumed by the blow of thine hand, Vers. 10. Whatsoever is the weapon, it is thy blow. Whence it hath alwayes been 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? Ye sent not me hither, but God, Gen. 45.8. And Iob being robbed by the Sabeans, they being set on by Satan; doth not say, the Devill took away, or the Sabeans took away, but the Lord hath taken away, Job 1.21. And David speaking of his sonne Absoloms treason, I was dumb and said nothing; why? because it was thy doing, Psal. 39.9. And what, think you, was the reason our Saviour Christ held his peace and answered nothing, as the Text saith, but suffered his enemies, the Chief 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 he is silent, Mat. 26.62, 63. It is true, other reasons are given, as that he answered nothing, because it was now his time to suffer, not to do; his work 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 main reason. Even in like manner it is with the truly gracious; they being wronged, do not suffer rage to transport them, as it doth beasts to set upon the stone or weapon that hath hurt them, like little Children, who if they fall, will have the ground beaten: their false grief is satisfied with feigned revenge. But, they look higher, even to God that occasioned it. Or if they be angry, they turn their malice from the person which punisheth them, to the sinne by which and for which he came to have leave and power to punish them; and to themselves, for committing such sins. The cause of their suffering doth more vex them, than the things which they suffer: and they grieve more for the displeasure of God, than for the stripes of his displeasure. It is not the punishment, but the cause of it, makes them sorrowfull: And indeed, to speak home to every mans conscience, why are we patient or impatient? it is worth the noting, when sinne lyes light, then reproaches and contempt lye heavy, whereas if we truly feel the weight of sinne; all indignities will be as nothing. Or thirdly, In case they do return 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 as Latymer was wont; who rejoyced when any objected indiscretion against him in his Sermons: saying he knew by that, that they could not object against the matter it self. 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 go to God, and accuse himself, and complain, I am so indeed; yea with Paul, I am the chief of all sinners, I am more vile than his termes can make me, and I much marvell my punishment is no greater then to hear a few ill and bitter words. And indeed one would think whatsoever is not pain nor sufferance (or admit it be pain and sufferance,) so long as it is not a curse but a crosse, may well be born without grumbling. What said that Gentleman in Athens to his friends? when Ashuerus came and took away half his plate, as he was at dinner with him, they admiring that he was not a whit moved thereat; I thank God, quoth he, that his Highnesse hath left me any thing.
Yea, suppose we lose all we have; our goods are furthest off us: and if but in these we smart, we must confesse to finde favour.
Or admit, they hurt our bodies, or kill us, which they may soon do if God but give leave; for our life (even the best of us) is but like a bubble, which boyes blow up in the ayre, and presently again blow into meer ayr. Caesar goes an Emperour to the Senate, is brought a Corps home again. What ever, I say, befals us, this would be our meditation; he that afflicted me for a time, could have held me longer; he that touched me in part, could have stricken me in whole: he that laid this upon my body, hath power to lay a greater Rod both upon my body and soul, without doing me the least wrong.
That all crosses and curses, temporall, spirituall and eternall, even from the pains of the damned, to the very Itch, as Moses sets down, Deut. 28.27. are deserved, and come not upon us against equity (equity I say in respect of God, not in respect of men; they come from a just Author, though from an unjust instrument,) And that sinne is the ground of all our griefs, the source of all our sufferings, wickednesse the root of our wretchednesse: that we are disciplin'd, is from our defects; is a truth undeniable appears plainly: for, first God affirms it, Deut. 28. Isa. 57.17. Hos. 13.9. Jer. 30.15. and 4.18.
Secondly, His servants confirm it, 1 Chron. 21.17. Isa. 64.5. Dan. 9.7, 8, &c. Lam. 1.5, 8. and 3.39, &c. Ezra 9.13. Luk. 23.41.
Thirdly, Good reason makes for it, sinfull men smite not their dogs, much lesse their children, without a cause: and shall we think the just God will smite without just cause? his judgements (saith a Father) are sometimes secret, alwayes just. No misery had ever afflicted us, if sinne had not first infected us.
What's the reason we all die? it could not be in justice if we had not all sinned; and so, of all other evils: even sicknesse originally proceeds from sinne, and all weaknesse from wickednesse: one man languisheth of a Consumption, another laboureth of a Feaver, a third is rackt with the Gout, a fourth swoln with the Dropsie, a fift hath his soul let out with a sword; every one hath a severall way to bring him to the common end, death: but, sinne is the universall disease, Death passed upon all, for all have sinned, Rom. 5.12. Iames 3.2. Yea as we brought a world of sinne into the world with us; so since, each man hath broken every one of Gods ten Laws, ten thousand times, and ten thousand wayes: which is far from a privative holinesse, in reforming that which is evill, and a positive holinesse, in performing that which is good, Eph. 4.22, 23. and every sin helps: for as originall sin is the originall cause of death, so actuall sins hasten it.
But to conclude in generall, that sin is the cause we suffer, is not sufficient: for commonly no judgement comes from God, but, some particular provocation of man went before it: the hand of Divine Iustice seldom makes us smart, without some eminent cause foregoing: therefore, David seeing a famine in the Land, inquires for the particular provoking sin, 2 Sam. 21.1. so when we suffer, our question should be, What have we done? yea, what have we done in the same kinde? for, oftentimes we may read our sin in our punishment, as it fared with Adonibezeck, Judg. 1.7. and many other mentioned in Scripture. Sodom was burnt with fire unnaturall, as they burned with lust unnaturall. Absoloms chief pride lay in his hair; and that became his halter. Salomon dividing Gods Kingdom, had his own Kingdom divided. David hath slain Vriah with the sword, therefore the sword shall not depart from his house. Dives would not give Lazarus a crum, Lazarus shall not bring Dives a drop. Iudas was the instrument of his Masters death, he shall be the instrument of his own death. Proud Bajazet vowes to imprison Tamberlaine in an Iron Cage, and carry him about the world in triumph: But, Tamberlaine having conquered that bragging Turk, carried and carted him through all Asia; to be scorned of his own people. For instance, Is any one censured, reviled and persecuted of lewd men, for being religious? Let him reflect upon his life past, and happily their revilings and persecutions will bring to his remembrance, that he himself, before his conversion, hath likewise censured, reviled or persecuted others: It may be his naturall, spirituall or politicall parents, in some kind or other: as who can plead innocency herein? and he that is not humbled for his sin, is not yet justified from his sin. Yea, so often as thou remembrest thy sin… without grief, so often thou repeatest those sins by not grieving. Dion of Syracusa being banished, came to Theodorus Court a suppliant, where not presently admitted, he returned to his companion with these words: I remember I did the like when I was in the like dignity: He called his deeds past to a new reckoning. So when thou receivest an injury, remember what injuries thou hast offered: look 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 patiently, when we know we suffer justly. To look for good, and to do bad, is against the Law of retaliation.
Or secondly; Is any one wronged in his good name, without giving the least cause of scandall, either at present or heretofore, which troubles him above measure? let him neverthelesse reflect upon himself, and perhaps he shall finde the cause lie lurking in his own bosome: as thus it may be, thou hast not defamed thy neighbour; but hast thou not delighted to hear others speak evil of him? Hast thou been tender of his reputation, and as much as thou couldest vindicated his good name?
Or thirdly, Doth not a proud heart make thee over-apprehensive of the wrong? Does not the injury seem great to thee, because thou seemest great to thy self? If so; be but little and lowly in thy own eyes, and the wrong will seem lesse: for no man can sweetlier put up disgraces from others, than he who hath first learned to despise himself. Yea, this Straw-diadem hurts none, but the proud and impatient: for, suppose thou findest here but hard fare, and as ill drest; a poor hungry humble soul will down with all, well enough.
Or fourthly, Hath not self-conceitednesse broken thy credit? probably, if thou wouldest think worse of thy self, thou shouldest be better thought of: But commonly all is well while we are well esteemed; yea, with many, their reputation is more cared for, than their God. Neither would he be censured for sin, that fears not to be damned for it. If this hath been thy case; henceforward, let it trouble thee more to do a fault, than to hear of it: and when thou art evill spoken of by another; call thy self to account before him: it may be thou deservest it; be more sorry that it is true, than that it is known.
Or lastly, Admit men charge thee wrongfully, and thou canst not finde out thy sin by thy punishment; yet know, that what thou sufferest is most just in respect of God who is the Author; and who does not alwayes punish sin in kinde: As for example, how many Murthers have been punished in a mutinous word? the tongue in some rash language, hath scourged the iniquity of the hand. One hath done many robberies, scap't many searches, at last when all hath been forgotten, he hath been hanged for accessary to a Theft he never knew: Suspected felony hath often paid the price of an unknown Rape. And they that have gone away with unnaturall filthinesse, have yet clipt oft their dayes with their own Coyn: so that still Gods judgements are just, even when mans may be unjust: which in all cases would be acknowledged, as the godly ever do. Mauricius that good Emperour, when he, his wife and his five sons were taken, his wife and sons put to death, and himself waiting for the like fatall stroke, could conclude thus; Iust art thou, O Lord, in all thy wayes, and holy in all thy works, as it is in the Psalms. 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 been heretofore so simple as to return like for like; henceforward, lay thy hand upon thy mouth, and say with Iob, Once have I spoken, but I will answer no more; yea twice, but I will proceed no further, Job 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 think whose hand strikes, whether by a Plurisie, or a Feaver, or a Sword, or whatever the Instrument be; and to conclude the blow is Gods, whatsoever, or whosoever 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 die, that they could do nothing but what the gods permitted, and nature had before ordained. And in common reason; can a Clock go without a weight to move it? or a Keeper to set it? No.
Now 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 friends we have; how should we not with David, refuse to revenge our selves, in case any wicked Shemei, rayl, curse, or cast stones at us, have we never so much power and opportunity to do it? Yea, admit some Abishai would do 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.
Again secondly, If we make this use of our sufferings; what more preciou… than the reproaches of an enemy? for thereby we shall sooner and more plainly hear 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 sharp enemies: Every one hath use of a Monitor: but friends in this kinde, are so rare, that no wise man would willingly forego his enemy at any rate. Wherefore saith one, He shall be no friend to me, that is a friend to my faults, and I am no friend to my self, if I think him my enemy that tells me of them.