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Yea, their evil report may possibly enrich a man; A friend of mine came to preferment by being reproached for his goodness, in the presence of a religious Gentleman.
And this is the hurt which lewd men do to the godly, if they are godly wise that hear them; when they think to tax, and traduce ; they do in truth commend us: and we may say of their words, as he said of good fellows, the better the worse, and the worse the better.
Indeed, swinish men may believe their misreports, because they are Judges which for the most part will inquire no further, but believe at first: but the wise know their tongues to be no slander; yea, they will either smell out the Serpents enmity in the relator, or spy out in his lies one lame leg or other; as lies are rarely without. And indeed, if ill tongues could make men ill good men were in a bad taking.
Now to make some use of this point: If the language of wicked men must be read like Hebrew, backward, and that all good men do so for the most part, it being a sure rule, that whosoever presently gives credit to accusations, is either wicked himself, or very childish in discretion; then let us count their slanders, scoffs and reproaches, the most noble and honorable badges and ensigns of honor and innocence that can be: And in case we are told that any such person doth rail on us; let our answer be, He is not esteemed, nor his words credited of the meanest believer, which understands anything of Satan's wiles.
Secondly, Care not to have ill men to speak well of thee, for if thou w • rt worse ; thou shouldst hear better ; if thou wouldst be as lewd as they are, thou shouldst never hear an ill word from them.
Thirdly, Look not to have every man's good word, since some are as deeply in love with vice, as others are with virtue: Besides, a man may as well draw all the air into his mouth with a breath, and keep it; as purchase every man's good word ▪
Indeed, if a man were able, and willing to be at the charge; he might stop their mouths with money: for Philip of Macedon having given a great reward to one that spake evil of him, was after that highly praised by him; which made him conclude, that it lieth in ourselves, and in our own power, either to be well, or ill spoken of ; but this is not a remedy of God's prescribring: besides, a man had better endure the soar, than be at such cost for a plaster. And thus we see, that a man of a good life, needeth not fear any who hath an evil tongue, but rather rejoice therein; for he shall be praised of Angels in Heaven, who hath, by renouncing the world, eschewed the praises of wicked men on earth.
CHAP. XXVII. Because our enemies may learn, and be won by our example.
4. IN the fourth place, one Reason why we bear injuries so patiently, is, That our enemies and others may learn and be won by our example, which oft prevails more than precept: As, how many Infidels were won to the Christian Faith, by seeing Christians endure the flames so patiently ? when their enemies were forced to confess, flain they are, but not conquered. Those whom precepts do not so effectually move, we see them sometimes induced by examples. Sozomen reports, that the devout life of a poor captive Christian woman, made a King and all his family, embrace the Faith of Jesus Christ. Eusebius from Clement reports, that when a wicked accuser had brought S t James to condemnation ; seeing his Christian fortitude, he was touched in Conscience, confessed himself a Christian, and so was taken to execution with him: where, after confession and forgiveness, they kissed, and prayed for each other, and so were both beheaded together. In the Duel of Essendon, between Canutus and Edmond Ironfide, for the prize of the Kingdom of England ; after long and equal combat, finding each others worth and valor, they cast away their weapons, embraced and concluded a Peace, putting on each others apparel and arms ; as a ceremony to express the atonement of their minds, as if they made transaction of their persons one to the other; Canutus being Edmond ; and Edmond Canutus. Wherefore in all things (saith Paul to Titus ) show thyself an example of good works, Tit. 2.7. Under the general of good works is included Patience as one main special. The servant of the Lord must not strive (saith Paul to Timothy ) but must be gentle towards all men, suffering the evil men patiently, instructing them with meekness that are contrary minded, proving if God at any time will give them repentance, that they may know the truth, 2 Tim. 2.24, 25.
And it stands to good reason, for first every Christian is, or ought to be a crucified man.
Secondly, Love is Christ's badge, the nature whereof is to cover offenses with the mantle of peace.
And thirdly, Religion binds us to do good unto all, even our enemies ; so resembling the Sun, which is not scornful, but looks with the same face upon every plot of earth ; not only the stately Palaces, and pleasant Gardens are visited by his beams; but mean Cottages, neglected Boggs and Moates. And indeed, sincerity loves to be universal, like a light in the window, which not only gives light to them that are in the house, but also to passengers in the street ; well knowing that the whole earth, and every condition is equidistant from Heaven, if God but vouchsafe to show mercy, in which case who would not do his utmost. Aristippus being demanded why he took so patiently Dionysius spitting in his face, answered, The fishermen to take a little Gudgeon, do abide to be imbrued with slime and salt water; and should not I, a Philosopher, suffer myself to be sprinkled with a little spittle, for the taking of a great Whale?
The House of God, is not built up with blows. A word seasonably given, after we have received an injury, like a Rudd • r, sometimes steers a man quite into another course. The nature of many men is forward to accept of peace, if it be offered them; and negligent to sue for it otherwise. They can spend secret wishes upon that which shall cost them no endeavor: unless their enemy yields first, they are resolved to stand out: but if once their desire and expectation be answered, the least reflection of this warmth makes them yielding and pliable: and that endeavor is spent to purpose, which either makes a friend, or unmakes an enemy. We need not a more pregnant example then the Levites father in Law, I do not see him make any means for reconciliation : but when remission came home to his door, no man could entertain it more thankfully, seeing such a singular example of patience and good condition in his Son. Aristippus and Aeschines two famous Philosophers, being fallen at variance, Aristippus came to Aeschines, and says, Shall we be friends again? Yes, with all my heart, says Aeschines ; Remember then saith Aristippus, that though I be your elder, yet I sought for peace: true saith Aeschines, and for this, I will ever acknowledge you the more worthy man; for I began the strife and you the peace. When Iron meets with Iron, there is a harsh and stubborn jar ; but let wool meet that rougher mettle, this yielding turns resistance into embracing : Yea, a man shall be in more estimation with his enemy (if ingenuous) having vanquished him this way; then if he had never been his enemy at all. Thy greatest enemy shall if he have any spark of grace, yea, if he have either bowels or brains, confess ingenuously to thee (as Saul once to David ) Thou art more righteous then I, for thou hast rendered me good, and I have rendered thee evil ; as what heart of stone could have acknowledged less: Saul would have killed David, and could not, David could have killed Saul and would not: Besides the approbation of an enemy (as one saith) is more then the testimony of a whole Parish of friends or neuters. And such a conquest is like that which Evagrius recordeth of the Romans, namely, That they got such a victory over Cosroes, one of the Persian Kings, that this Cosroes made a Law, That never after, any Kings of Persia should move war against the Romans. Actions salved up with a free forgiveness, are as not done: yea, as a bone once broken is stronger after well setting, so is love after such a reconcilement.
Whereas by returning a bitter answer he makes his enemies case his own, even as a mad dog biting another dog, maketh him that is bitten become mad too.
But this is not all, for happily it may (and not a little) further God's glory, and make Satan a loser; as thus let us shake off their slanders, as Paul did the Vip • r ; and these Barbarians, which now conceive so basely of God's people, will change their minds, and say we are petty gods ; Yea, will they say, surely theirs is a good and holy, and operative Religion, that thus changes and transforms them into new Creatures. The hope whereof should make us think no endeavor too much. For if Zopyrus the Persian was content (and that voluntarily ) to sustain the cutting off his nose, ears, and lips, to further the enterprise of his Lord Darius against proud Babylon ; what should a Christian be willing to suffer, what the Lord of Heaven and Earths Cause may be furthered against proud Lucifer, and all the powers of darkness? But suppose thy patient yielding produceth no such effect, as may answer these or the like hopes, yet have patience still, and that for three Reasons.
- 1. Seem you to forget him, and he will the sooner remember himself.
-
2. It oft falls out, that the end of
passion
is the beginning of
repentance.
Therefore if not for his
sake,
yet at least for thy
own sake
be silent; and then in case thou
hearest
further of it from
another,
if ill,
beware of him,
but
condemn him not,
until thou hearest his own
Apology,
for,
Who judgment gives, and will but one side hear;Though he judge right, is no good Justicer.
- Or lastly, if not for his sake nor thine own, then for God's sake have patience, and bear with him because his maker bears with thee.
CHAP. XXVIII. Because they will not take God's office out of his hand.
5. Reasons in regard of God are three. The
- 1 hath respect to his Office.
- 2 hath respect to his Commandment.
- 3 hath respect to his Glory.
Reason,
1. BEcause he will not take God's Office out of his hand, who saith, Avenge not yourselves but give place unto wrath, for vengeance is mine and I will repay it, Rom. 12.19. Peter speaking of our Savior Christ, saith, When he was reviled, he reviled not again; when he suffered, he threatened not, but committed it to him that judgeth righteously, 1 Pet. 2.23. And the Prophet David of himself, I return not reviling for reviling, for on thee O Lord do I wait, thou wilt hear me my Lord my God ; meaning, If I call to thee for a just revenge Psal. 38.13, 14, 15. If the Lord see it meet that our wrongs should be revenged instantly, he will do it himself; as he revenged the Israelites upon the Egyptians: and so that all standers by shall see their fault in their punishment, with admiration. Now I know, saith Jethro, that the Lord is greater than all the gods; for as they have dealt proudly with them, so are they recompensed, Exod. 18.11. And as once he revenged David's cause upon Nabal ; For about ten days after, the Lord smote Nabal that he died. saith the Text: and it follows, when David heard that Nabal was dead, he said, Blessed be the Lord, that hath judged the cause of my rebuke at the hand of Nabal, and hath kept his servant from evil; for the Lord hath recompensed the wickedness of Nabal upon his own head, 1 Sam. 25.38, 39. And that insolent and intolerable wrong of railing Shimei, being left to the Lord, he did revenge it; in giving Shimei up to such a stupidity, that he ran himself willfully upon his own deserved and shameful death.
Or if God do it not himself by some immediate judgment, nor by the hand of the Magistrate, yet he will see that some other shall do it, though the wronged party be willing to put it up; as for example, Samson's Father in Law, for taking away his Wife, and she for her falsehood, though they were not punished by him that received the wrong, yet the Philistines burnt both her and her Father, Judge. 15. Again, though the Philistines were not punished by the Timnite, or his daughter, whom they burnt with fire; yet they were by Sampson, who smote them hip and thigh with a mighty plague, Judge. 15. From which examples we may draw this argument, If the Lord thus revenge the cause of men's particular and personal wrongs, much more will he revenge his own cause: for in this case I may say to every child of God which suffereth for Religion sake, as Iehaziel by the Spirit of God said unto all Judah, the inhabitants of Jerusalem, and King Jehoshaphat; The battle is not yours, but God's, wherefore you shall not need to fight in this battle, stand still, move not, and behold the salvation of the Lord towards you, 2 Chron. 20.15, 17. Yea; it stands upon Christ's honor to maintain those that are in his work ; And God's too, to defend such as suffer for his sake ; and he that traduceth, or any way wrongs thee, for thy goodness; his envy strikes at the Image of God in thee, because he hath no other way to extend his malice to the Deity itself: as is apparent by these Scriptures, which will be worth thy turning to: Psal. 44.22. & 69.7. & 83.2, to 10. Prov. 19.3. Rom. 1.30. Matth. 10.22. & 25.45. Luk. 21.17. Zach. 2.8. 1 Sam. 17.45. Psal. 74.22, 23. Acts 5.39. Psal. 139 20. Isa. 54.17. 1 Thes. 4.8. John. 15.18, to 26. Numb. 16.11. Saul, Saul, saith Christ, seeing him make havoc of the Church, why persecutest thou me? I am Jesus whom thou persecutest, Acts 9.4, 5. and Jesus was then in Heaven. Cain imbrews his hands in the blood of his own brother, because he was better, and better accepted than himself: God takes upon him the quarrel, and indeed it was for his sake that Abel suffered.
Now if we may safely commit our cause, and our selves to God, in the greater matters: much more in petty things, as are, evil words.
I but, saith the weak Christian, I am so wronged, reviled and slandered, that it would make a man speak, like Aeagles that famous wrestler, that never spake before in his life. Answer, There is no such necessity.
For first: Who ever was, that was not slandered?
Secondly, Let him speak evil of thee, yet others shall not believe him; or if the evil and ignorant do, yet report from wise and good men shall speak thee virtuous.
Yea, thirdly: Though of some the slanderer be believed for a while; yet at last thy actions will outweigh his words: and the disgrace shall rest with the intender of the ill. The constancy of a man's good behavior, vindicates him from ill report.
Fourthly, There's no cause of thy answering ; innocence needs not stand upon its own justification; for God hath undertaken to vindicate it, either by friends, as when Jonathan and Michal, both son and daughter, opposed their own Father in his evil intents to take David's part, and vindicate his reputation, 1 Sam. 19▪ 4, 5, 11, 12. Or by enemies, as when Pilate pronounced him innocent, whom he condemned to die: which shows that innocence cannot want abettors: and when Caiaphas was forced to approve that Christ in the Chair, whom he condemned on the Bench. And when Julian was compelled to cry out, O Galilean, thou hast overcome. And when Balaam was forced to bless those for nothing, whom he was hired to curse. They that will speak the evil they should not, shall be driven to speak the good they would not.
Or by strangers that stand by; as when young Daniel stepped up to clear Susanna of that foul aspersion.
Or lastly, by himself, as he often vindicated Mary: O holy Mary, I admire thy patient silence: thy Sister blames thee for thy piety ; the Disciples (afterwards) blame thee for thy bounty and cost, not a word falls from thy lips in a just vindication of thine honor and innocence ; but in an humble taciturnity, thou leavest thine answer to thy Savior: How should we learn of thee, when we are complained of for well doing; to seal up our lips, and expect our righ • ing from above! And how sure, how ready art thou O Savior to speak in the cause of the dumb! Martha, Martha, thou art careful, and troubled about many things; but one thing is needful, and Mary hath chosen the better part. What needed Mary to speak for herself, when she had such an Advocate? she gave Christ an unction of thankfulness, he gave her an unction of a good Name ; a thing better then ointment, Eccles. 7.1. Again, the L • per praiseth God, Christ praiseth the L • per.
True, ill tongues will be walking, but we need not repine at their insolency ; why should we answer every dog that barks, with barking again?
But admit God should omit to revenge thy cause, yet, revenge not thyself in any case; for by revenging thine own quarrel, thou makest thyself, both the Judge, the Witness, the Accuser, and the Executioner: only use for thy rescue, Prayer to God, and say as Christ hath enjoined, Lead me not into temptation, but deliver me from evil, Matth. 6.13. and it sufficeth. Yet if thou wilt see what God hath done, and what he can and will do, if there be like need; hear what Ruffinus and Socrates write of Theodosius, in his wars against Eugenius.
When this good Christian Emperor saw the huge multitude that was coming against him; and that in the sight of man there was apparent overthrow at hand, he gets him up into a place eminent, and in the sight of all the Army, falls down prostrate upon the earth, beseeching God, if ever he would look upon a sinful creature, to help him at this time of greatest need: whereupon there arose suddenly such a mighty wind, that it blow the Darts of the enemies back upon themselves, in such a wonderful manner, that Eugenius with all his Host, was clean discomfited ; and seeing the power of Christ so fight for his people, was forced in effect to cry out, as the Egyptians did, God is in the cloud, and he fighteth for them.
No forces are so strong as the spiritual ; the prayers of an Elijah, are more powerful than all the Armies of flesh: which made the Queen-mother of Scotland confess, That she feared more the prayers and fasting of M r Knox and his assistants, than an Army of twenty thousand men.
Thus God either preventeth our enemies, as here he did; or delivereth his servants out of persecution, as he did Peter ; or else, if he crowneth them with Martyrdom, as he did Stephen ; he will in his Kingdom of glory, give them instead of this bitter, a better inheritance; pro veritate morientes, cum veritate viventes.
Wherefore in this and all other cases, cast thy burden upon the Lord, and say with the Kingly Prophet, I will lay me down in peace, for it is thou Lord only that makest me dwell in safety, Psal. 4.8.
CHAP. XXIX. Because they have respect unto God's Commandment.
2. BEcause they have respect unto God's Commandment, who saith, By your patience possess your souls, Luk. 21.19. Be patient toward all men, 1 Thes. 5.14. And Let your patient mind be known unto all men, Phil. 4.5. More especially; Let not the Sun go down upon your wrath, neither give place to the Devil, Ephes. 4 26, 27. From whence observe this by the way; that he which lies down in wrath hath the Devil for his bedfellow.
See, saith Paul, that none recompense evil for evil unto any man, 1 Thes. 5.15. And again, Be not overcome with evil, but overcome evil with goodness, Rom. 12.21. Yea, saith our Savior, Love your enemies, do well to them that hate you, bless them that curse you, and pray for them which hurt you, Luk. 6.27, 28. And in case thine enemy hunger, instead of adding to his affliction, give him bread to eat; if he thirst, give him water to drink ; or else thou breakest God's Commandment touching patience; Prov. 25.21. Rom. 12.20. and consequently art in the sight of God a transgressor of the whole Law ; and standest guilty of the breach of every Commandment, James 2 10, 11. We know the frantic man, though he be sober eleven months of the year, yet if he rage one, he cannot avoid the imputation of madness.
Now as God's Children should do whatsoever he commands cheerfully, and take whatsoever he doth thankfully; so God suffers such wrongs to be, that he may exercise thy patience ; and he commands thee to forgive those wrongs, that thou mayest exercise thy char • ty, and approve thy sincerity: Many say, Lord, Lord ; but if you love me, saith Christ, keep my Commandments. It is an idle ceremony to bow at the Name of Jesus, except we have him in our hearts, and honor him with our lives. Phraates sent a Crown as a present to Caesar, against whom he was up in Arms ; but Caesar returned it back with this answer; Let him return to his obedience first, and then I will accept of the Crown, by way of recognizance. God admits none to Heaven (saith j • stin Martyr ) but such as can persuade him by their works, that they have loved him.
And indeed, take a man that truly loves God, he will easily be friends, not easily be provoked.
True, take him unexpectedly, he may have his lesson to seek (even he that was the meekest man upon earth, threw down that in a sudden indignation, which in cold blood he would have held faster than his life, Exod. 32.19.) but when he bethinks himself what God requires, it is enough. When Teribazus a noble Persian was arrested, at first he drew his sword, and defended himself ; but when they charged him in the Kings Name, and informed him they came from his Majesty, he yielded presently, and willingly.
If then we will approve ourselves true obedienciaries, let our revenge be like that of Elisha's to the Aramites, instead of smiting them, set bread and water before them: Or like that of Pericles, who as Plutarch reports, when one had spent the day in railing upon him at his own door, least he should go home in the dark, caused his man to light him with a Torch. And to do otherwise is Ammonite-like, to entreat those Ambassadors ill, which are sent in kindness and love: for these afflictions are God's Ambassadors, and to handle them rufly, yea, to repine or grudge against them, is to entreat them evil. And certainly, as David took it not well when the Ammonites ill entreated his Ambassadors, so God will not take the like well from thee, 1 Chron. 19. But secondly, as the Law of God binds us to this, so doth the Law of Nature: Whatsoever you would that men should do unto you even so do you unto them, Matth. 7.12. Our Savior doth not say, Do unto others, as others do unto you ; but as you would have others do unto you. Now if we have wronged any man, we desire that he should forgive us, and therefore we must forgive him. Nor would we have any man traduce us behind our backs: therefore S t Austin writ over his Table thus,
Obj. But thou wilt say, The Law doth not provide a just remedy in all cases of injury, especially in case of reproach and slander, which is now the Christians chief suffering ; or if in part it doth, yet he that is just cannot be quit in one Terme or two. Nay, if he have right in a year, it is counted quick dispatch, and he is glad that he met with such a speedy Lawyer.
Ans. If thou knowest the remedy to be worse than the disease ; I hope thou wilt leave it, and commit thy cause to God ; who (if thou wilt give him the like time,) will clear thy innocence, and cost thee nothing.
When we have suffered some evil, the flesh, our own wisdom, like the King of Israel, 2 King. 6.21. will bid us return evil to the doer; but the Spirit or wisdom of God, like Elisha, opposeth, and bids us return him good notwithstanding his evil: But the flesh will reply, he is not worthy to be forgiven: I, but saith the Spirit, Christ is worthy to be obeyed, who hath commanded thee to forgive him. Now, whethers counsel wilt thou follow? It is not always good to take our own counsel ; our own wit often hunts us into the snares, that above all we would shun. We oft use means of preservation, and they prove destroying ones. Again, we take courses to ruin us, and they prove means of safety. How many flying from danger, have met with death ; and on the other side, found protection even in the very jaws of mischief, that God alone may have the glory. It fell out to be part of Mithridates misery, that he had made himself unpoysonable. All human wisdom is defective, nor doth the Fools bolt ever miss: whatsoever man thinketh to do in contrariety, is by God turned to be an help of hastening the end he hath appointed him. We are governed by a power that we cannot but obey, our minds are wrought against our minds to alter us. In brief, man is oft his own Traitor, and maddeth to undo himself. Wherefore take the Spirits and the Words direction. Render good for evil, and not like for like, though it be with an unwilling willingness ; as the Merchant casteth his goods over-board, and the Patient suffers his arm or leg to be cut off: and say with thy Savior, Nevertheless, not my will, but thy will be done.
But yet more to induce thee hereunto; consider in the last place, That to avenge thyself, is both to lose God's protection, and to incur his condemnation. We may be said to be out of his protection, when we are out of our way which he hath set us: he hath promised to give his Angels charge over us, to keep us in all our ways, Psal. 91.11. that is, in the ways of obedience, or the ways of his Commandments. But this is one of the Devils ways, a way of sin and disobedience ; and therefore hath no promise or assurance of protection: we may trust God, we may not tempt him: if we do, what seconds soever we get, Christ will not be our second. Where is no commandment, there is no promise; if we want his word, in vain we look for his aid. When we have means to keep ourselves, God's omnipotency is for the present discharged. If Eutychus had fallen down out of a saucy malipert ••••• ▪ I doubt whether he had been restored by S t Paul, Acts 20.9. Wafts and strayes, are properly due to the Lord of the soil: and you know what the Devil said to our Savior, Luk. 4.6. which in a restrained sense is true. And therefore when one in God's stead rebuked Satan, touching a Virgin whom he possessed at a Theatre, saying, How durst thou be so bold, as to enter into my house? Satan answers, Because I found her in my house: as Chrysostom delivers it. I am sure Dinah fell into soul hands, when her Fathers house could not hold her: and Sampson the like, when he went to Delilah: and Jonah, when he went to Tarshish: and the seduced Prophet, when he went beyond his Commission, set him by God: and many the like, who left the path of God's protection, where the Angels guard and watch, to walk in the Devils by-way of sin and disobedience. The Chickins are safe under the wings of their mother, and we under the providence of our Father ; so long as we hold the tenure of obedience, we are the Lord's Subjects ; and if we serve him, he will preserve us. A Priest might enter into a Leprous house without danger: because he had a calling from God so to do, and we may follow God dry-shod through the Red-Sea. Neither need we vex ourselves with cares, as if we lived at our own cost, or trusted to our own strength: but when a man is fallen to the state of an Out-Law or Rebell ; the Law dispenseth with them that kill him ; because the Prince hath excluded him from his Protection. Now this being our case, say there shall happen anything amiss, through thy taking revenge, what mayest thou not expect to suffer, and in thy suffering, what comfort canst thou have? Whereas, if God bring us into crosses, he will be with us in those crosses, and at length bring us out of them more refined. You may observe, there is no such coward, none so valiant as the believer: without God's warrant he dares do nothing; with it, anything. Nothing without it. Those saith Basil (to a great man that persuaded him to yield) who are trained up in the Scriptures, will rather die in an holy quarrel, than abate one syllable of divine truth. Nor would any solicit them to do ill, did they rightly know them: for what Cicero speaks of Cato (viz. O gentle Cato, how happy art thou to have been such an one? that never man durst yet presume, to solicit thee in any dishonest cause, or contrary to duty) may be applied to every Believer, rightly so styled. When the Tormentors of Marcus Areihusius (who laid to his charge the pulling down of an idolatrous Temple ) offered him his pardon, in case he would give so much as would build it up again, he refused it; and being further urged to give but half, he refused it: at last, being told that if he would give but a little towards it, they would release him; he refused to give them so much as an half penny: saying, No not an half penny ; for it is as great wickedness, said he, to confer one half penny, in case of impiety, as if a man should bestow the whole. A good conscience being in the greatest torture, will not give one half penny to be released, with hurt to his conscience: he scans not the we • ght of the thing, but the authority of the Commander: and such have no good consciences, that dare gratify Satan, in committing the least sin, o • neglect God in the smallest precept. The conscionable Nazarite, Numb. 6. did not only make scruple of guzling, and quaffing whole Flagons of wine, but of eating only an husk, or a kernel of the grape: knowing the one was as well forbidden as the other. Will any man eat poison because there is but a little of it? A small bullet may kill a man as well as a great one. Goliath was as much hurt by David's little stone, as Sampson by the weight of a whole house. And Eli died as well by falling back in his chair, as Jezebel by being thrown down from an high window. And what saith our Savior to the unjust Steward? He that is faithful in that which is least, is faithful also in much ; and he that is unjust i • the least, is unjust also in much, Luk. 16 10. He that will corrupt his conscience for a pound, what would he do for a thousand? If Judas will sell his M • ster for thirty pence, what would he not have done for the Treasury?
Alas, there are no sins small but comparatively: These things (speaking of Mint and Cumin ) ought ye to have done, says our Savior, and not have left the other undone, Luk. 11.42. Wherefore it is with a good and tender conscience, as it is with the apple of the eye, for as the least hair or dust grieves and offends that which the skin of the eye-lid could not once complain of; so a good and tender conscience is disquieted, not only with beams, but motes, even such as the world accounts trifles ; it strains not only at Cammels, but Gnats also.
A sincere heart is like a neat spruce man, that no sooner spies the least speck or spot on his garment ▪ but he gets it washed or scrapit off: the common Christian, like a nasty sloven, who, though he be all foul and besmeared, can endure it well enough: yea, it offends him that another should be more neat than himself. But such men should consider, that though they have large consciences, that can swallow down anything, yet the sincere and tender conscience is not so wide. A strait shoe cannot endure the least pebble stone, which will hardly be felt in a wider; neither will God allow those things in his Children, which he permits in his enemies: no man but will permit that in another man's Wife or Child, which he would abhor in his own. A box of precious ointment, may not have the least fly in it; nor a delicate Garden, the least weed, though the Wilderness be overgrown with them.
I know the blind world so blames the Religious, and their Religion also, for this niceness, that they think them Hypocrites for it: but this was Job's comfort in the aspersion of Hypocrisy, My witness is in Heaven, and my record on high. And as touching others that are offended, their answer is, Take thou O God (who needest not our sin to further thy work of Grace ) the charge of thy Glory, give us grace to take charge of thy Precepts. For sure we are, that what is absolutely evil, can by no circumstance be made good; poison may be qualified and become medicinal: there is use to be made of an enemy; sickness may turn to our better health; and death itself to the faithful, is but a door to life ; but sin, be it never so small, can never be made good
Thus you have seen their fear, but look also upon their courage, for they more fear the least sin, than the greatest torment.
All the fear of Satan and his instruments, ariseth from the want of the true fear of God ; but the more a man fears God, the less he fears everything else. Fear God, honor the King, 1 Pet. 2.14, 17. He that fears God, doth but honor the King, he need not fear him, Rom. 13.3. the Law hath not power to smite the virtuous.
True, many have an opinion not wise, That Piety and Religion abates fortitude, and makes valor Feminine: but it is a foundationlesse conceit. The true believer fears nothing but the displeasure of the highest, and runs away from nothing but sin.
Indeed he is not like our hot-spurs, that will fight in no cause but a bad ; that fear where they should not fear, and fear not where they should fear ; that fear the blasts of men's breath, and not the fire of God's wrath ; that fear more to have the world call them Cowards for refusing; than God to judge them rebels for undertaking: that tremble at the thought of a Prison, and yet not fear Hell fire: That can govern Towns and Cities, and let a silly woman over-rule them at home; it may be a servant or a Child, as Themistocles Son did in Greece: What I will, said he, my Mother will have done, and what my Mother will have, my Father doeth. That will undertake a long journey by Sea in a Wherry, as the desperate Mariner hoyseth sail in a storm, and says None of his Ancestors were drowned: That will rush fearlessly into infected houses, and say, The Plague never ceizeth on valiant blood, it kills none but Cowards: That languishing of some sickness, will strive to drink it away, and so make hast to dispatch both body and soul at once: that will run on high battlements, gallop down steep hills, ride over narrow bridges, walk on weak Ice, and never think what if I fall? but what if I pass over and fall not?
No, he is not thus fearless, for this is presumption and desperate madness, not that courage and fortitude which ariseth from faith, and the true fear of God; but from blindness and invincible ignorance of their own estate: As what think you? Would any man put his life to a venture, if he knew that when he died he should presently drop into hell? I think not. But let the believing Christian, (who knows he hath a place reserved for him in Heaven ) have a warrant from God's word ; you cannot name the service, or danger that he will stick at. Nor can he lightly fail of success. It is observed that Trajan was never vanquished, because he never undertook war without just cause. In fine, as he is most fearful to offend, so he is most courageous in a good cause; as abundance of examples witness, whereof I will but instance two: for the time would be too short to tell of Abraham, and Moses, and Caleb, and David, and Gideon, and Baruck, and Sampson, and Ieptha, and many others; of whom the holy Ghost gives this general testimony; that by faith, of weak they were made strong, waxed valiant in battle, turned to flight the Armies of the Aliants, subdued Kingdoms, stopped the mouths of Lions, quenched the violence of the fire, &c. Heb. 11.22, to 35. Nor will I pitch upon Joshua, whom neither Caesar, nor Pompey, nor Alexander the Great, nor William the Conqueror, nor any other ever came near, either for valor or victories: but even Jonathan before, and the Martyrs, after Christ, shall make it good. As what think you of Jonathan, whom neither steepnesse of Rocks, nor multitude of enemies, could discourage, or dissuade from so unlikely an assault? Is it possible, if the divine power of Faith, did not add spirit and courage, making men more than men; that two should dare to think of encountering so many thousands? and yet behold Jonathan and his Armor-bearer put to flight, and terrified the hearts of all the Philistines, being thirty thousand Chariots, six thousand Horse-men, and Foot-men like the sand of the Sea-shore, 1 Sam. 14.15. O divine power of faith! that in all attempts and difficulties makes us more than men, and regards no more Armies of adversaries, than swarms of flies.
A natural man in a project so unlikely, would have had many thoughts of discouragement, and strong reasons to dissuade him: but his faith dissolves impediments, as the Sun doth dew ; yea, he contemns all fears, overlooks all impossibilities, breaks through all difficulties with a resolute courage, and flies over all carnal objections with celestial wings ; because the strength of his God, was the ground of his strength in God.
But secondly, To show that their courage is no less passive, than active ; look upon that Noble Army of Martyrs, mentioned in Ecclesiastical History, who went as willingly and cheerfully to the stake, as our Gallants to a Play ; and leapt into their beds of flames, as if they had been beds of down: yea, even weak women, and young striplings, when with one dash of a pen, they might have been released. If any shall yet doubt which of the two (the Religious or Profane ) are most valiant and courageous ; let them look upon the demeanour of the twelve Spies, Numb. the 13 th and 14 th Chapters; and observe the difference between the two faithful and true hearted, and the other ten: then will they conclude, that Piety and Religion doth not make men Cowards ; or if it do▪ that as there is no feast to the Churls, so there is no fight to the Cowards. True, they are not soon, nor easily provoked ; but all the better, the longer the cold fit in an Ague, the stronger the hot sit.
I know men of the Sword will be loath to allow of this Doctrine; but truth is truth, as well when it is not acknowledged, as when it is: and experience tells us, that he who fears not to do evil, is always afraid to suffer evil. Yea the Word of God is express; That none can be truly valarous, but such as are truly religious, The wicked fly when none pursueth, but the righteous are as bold as a Lyon, Prov. 28.1. The reason whereof is, If they live, they know by whom they stand; if they die, they know for whose sake they fall.
But what speak I of their not fearing death, when they shall not fear even the day of Judgment, 1 Joh. 4.17. Hast not thou O Savior bidden us, when the Elements shall be dissolved, and the Heavens shall be flaming about our ears, to lift up our heads with joy, because our redemption draweth nigh, Luk. 21.25, to 29. Wherefore saith the valiant Believer, come death, come fire, come whirlwind, they are worthy to be welcome that shall carry us to immortality. Let Pagans and Infidels fear death, saith S t Cyprian, who never feared God in their life, but let Christians go to it as travellers unto their native home ; as Children unto their loving Father ; willingly, joyfully. Let such fear to die, as have no hope to live a better life: well may the brute beast fear death, whose end of life is the conclusion of their being: well may the Epicure tremble at it, who with his life looketh to lose his felicity: well may ignorant and unrepentant sinners quake at it, whose death begins their damnation: well may all those make much of this life, who are not sure of a better ; because they are conscious to themselves, that this dying life, will but bring them to a living death ; they have all sown in sin, and what can they look to reap, but misery and vanity? sin was their traffic, and grief will be their gain ; detestable was their life, and damnable will be their decease.
But it is otherwise with the Godly, they may be killed, but cannot be hurt; for even death (that fiend) is to them a friend, like the Red Sea to the Israelites, which put them over to the Land of Promise, while it drowned their enemies. It is to the faithful as the Angels were to Lot, who snatched him out of Sodom, while the rest were consumed with fire and brimstone. Every believer is Christ's betrothed Spouse, and death is but a messenger to bring her home to her Husband: and what chaste or loving Spouse, will not earnestly desire the presence of her Bridegroom (as S t Austin speaks?) Yea, the day of death to them, is the day of their Coronation: and what Princely heir does •• t long for the day of his instalment, and rejoice when it comes? Certainly it was the sweetest voice that ever the Thief heard in this life, when Christ said unto him, This day shalt thou be with me in Paradise, Luk. 23.43. In a word, as death to the wicked, puts an end to their short joys, and begins their everlasting sorrows: so to the Elect, it is the end of all sorrow, and the beginning of their everlasting joys.
The end of their sorrow ; for whereas complaint of evils past, sense of present, and fear of future, have shared our lives amongst them; death is
- 1. A Supersedeas for all diseases ; the Resurrection knows no imperfection.
- 2. It is a Writ of ease, to free us from labor and servitude: like Moses that delivered God's people out of bondage, and from brick-making in Egypt.
- 3. Whereas our ingress into the world, our progress in it, our egress out of it, is nothing but sorrow (for we are born crying, live grumbling, and die sighing ) death is a medicine, which drives away all these, for we shall rise triumphing.
- 4. It shall revive our reputations, and clear our Names from all ignominy and reproach ; yea, the more contemptible here, the more glorious hereafter. Now a very Duellist will go into the field to seek death, and find honor.
- 5. Death to the godly is as a Goal-delivery, to let the Soul out of the prison of the body, and set it free.
- 6. Death frees us from sin, an Inmate that (spite of our teeth) will • oust with us, so long as life affords it house-room: for what is it to the faithful, but the funeral of their vices, and the resurrection of their virtues.
And thus we see, that death to the Saints is not a penalty, but a remedy; that it acquits us of all our bonds, as sickness, labor, sorrow, disgrace, imprisonment, and (that which is worse than all) sin ; that it is not so much the death of nature as of corruption and calamity. But this is not half the good it doth us; for it delivers us up, and lets us into such Ioyes, as eye hath not seen, nor ear heard, neither hath entered into the heart of man to conceive, 1 Cor. 2.9. Yea, a man may as well with a coal, paint out the Sun in all his splendor, as with his pen, or tongue express; or with his heart (were it as deep as the Sea) conceive, the fullness of those joys, and sweetness of those pleasures, which the Saints shall enjoy at God's right hand for evermore, Psal. 16.11. In thy presence is the sullnesse of joy, and at thy right hand are pleasures for evermore. For quality they are pleasures ; for quantity, fullness ; for dignity, at God's right hand ; for eternity, for evermore: and millions of years multiplied by millions, make not up a minute to this eternity.
Our dissolution is nothing else but aeterni natalis, the birth-day of eternity (as Seneca calls it, more truly than he was aware,) for when we are born, we are mortal; but when we are dead, we are immortal: yea, even their mortal wounds make the sufferers immortal; and presently transport us from the contemplation of felicity, unto the fruition. Whereas, if the corn of our bodies be not cast into the earth by death, we can have none of this increase: which is the reason, first, that we celebrate the memory of the Saints, not upon their birth-days, but upon their death-days ; to show how the day of our death, is better than the day of our birth: And secondly, that many Holy men have wisht for death; as Jeremiah, Job, Paul, &c. As, who can either marvel, or blame the desire of advantage? for the weary traveler to long for rest, the prisoner for liberty, the banished for home; it is so natural, that the contrary disposition were monstrous.
And indeed it is our ignorance and infidelity; at least our impreparation, that makes death seem other than advantage. And look to it, for he hardly mourns for the sins of the time, who longs not to be freed from the time of sin: he but little loves his Savior, who is not willing to go unto him, and is too fond of himself, that would not go out of himself to God.
True, he that believeth will not make haste, Isa. 28.16. that is, he will not go out by a back-door, seek redress by unlawful means: for though here he hath his pain, and in Heaven he looks for his payment, yet he will not make more haste than good speed. Though he desires to be dissolved, and to be with Christ, which is best of all, Phil. 1.23, 24. Yet he is content to live, yea, he lives patiently, though he dies joyfully: In his wisdom he could choose the gain of death, but in his obedience he refuseth not the service of life: and it is to be feared, that God will refuse that soul, which leaves the body before himself calls for it; as Seneca speaks (like a Divine.)
Now, what are we to learn from this double lesson, but a twofold instruction? 〈…〉 unsent? is death to the godly no other then the Brazen Serpent to the Israelites? which was so far from hurting them, that contrarily it healed them. And wouldest thou not fear death (for to labor not to die is labor in vain, and Kings in this are Subjects. )
First, Look through death at glory, as l • t but the unfolded Heavens give way to Stevens eyes, to behold Christ in the glory of his Father ; how willing is he to ascend by that stony passage? Acts 7.56, 59.
Secondly, Fear to commit the least sin, which is forbidden by so great a God, and suffered for by so loving a Savior.
Now God hath so far forth forbidden revenge, that he hath forbidden all kind of hatred and malice ; for the Law in every Commandment is spiritual, and binds the heart as well as the hand ; and to thy power thou hast slain him whom thou hatest: he is alive, and yet thou hast killed him, saith S t Augustine: and therefore these two, hatred and murder, are coupled together as yoke-fellows, in that long teame of the fleshes beastly works, which draw men to perdition, Rom. 1.29. Gal. 5.21. and wherein do they differ? but as the Father and the Son, or as Devil and evil, only in a letter. Yea, saith Christ, in the places before quoted, Love your enemies, do well to them that hate you, overcome evil with good, &c. Luk 6.27. Rom. 12.21. Be so far from snatching God's weapon out of his hand, that you rather master unkindness with kindness.
And as this is God's word, so hearing what the word speaks, is an ear-mark of Christ's sheep, as witnesseth the chief shepherd, Joh. 8. He that is of God, heareth God's word: and he is of an uncircumcised ear, and one of the Devils Goats, that wants this mark: for he heareth it not, because he is not of God, Vers. 47. Wherefore lay it to heart, lose not the privilege of God's protection, by an unwarrantable righting of thyself: Do not like the Fool, that leapt in the water, for fear of being drowned in the boat. But above all fears, fear him, which, after he hath killed, hath power to cast into hell, Luk. 12.5. compare the present with the future, the action with the reward; think thou seest beyond pleasing thy appetite, and doing thine own will, sin against God ; beyond that, death ; beyond death, judgment ; beyond judgment, hell ; beyond that, no limits of time, or torments; but all easeless, and endless. Thou criest, God be merciful to me ; but be thou also merciful to thyself: Fear God, fear sin, and fear nothing; for sin is the sting of all troubles: pull out the sting, and deride the malice of the Serpent. Yea, have but God's warrant for what thou goest about, and then let death happen, it shall not happen amiss; for the assurance of God's call and protection, when a man's actions are warranted by the Word, will even take away the very fear of death: for, death (as a Father well notes) hath nothing terrible, but what our life hath made so. He that hath lived well is seldom unwilling to die; life or death is alike welcome unto him; for he knows, whiles he is here, God will protect him; and when he goes hence God will receive him. I have so behaved myself (saith S t Ambrose to the Nobles of Milan ) that I am not asha 〈…〉 Hilarion, These seventy years and upwards, thou hast served the Lord ▪ therefore now go forth my soul with joy, &c. Whereas he that hath lived wickedly, had rather lose anything even his soul, than his life: whereby he tells us, though his tongue express it not, that he expects a worse estate hereafter. How oft doth guiltiness make one avoid, what another would wish in this case? Yea, death was much facilitated by the virtues of a well-led life, even in the Heathen. Phocion being condemned to die, and the executioner refusing to do his office, unless he had twelve Drachmes paid him in hand; Phocion borrowed it of a friend and gave it him: ne mora fieret morti. Again, Cato was so resolute, that he told Caesar, he feared his pardon, more than the pain he threatened him with. And Aristippus, as I take it (though I may be mistaken,) told the Sailors (that wondered why he was not, as well as they, afraid in a storm? ) that the odds was much; for they feared the torments due to a wicked life, and he expected the reward of a good one. Its a solid and sweet reason, being rightly applied. Vic • draws death with a horrid look, with a whip, and flames, and terrors ; but so doth not virtue. Whence it was that death was ugly and fearful unto Cicero; wished for, and desired of Cato ; and indifferent to Socrates.
Obj. But a violent and painful death, is by far, more terrible and intolerable than a natural?
Answ. Seldom have the Martyrs found it so, but often the contrary: which made them kiss the wheel that must kill them, and think the stairs of the scaffold of their Martyrdom, but so many degrees of their ascent to glory. Besides Elias his fiery Chariot, or they which stoned Steven, took no more from them, than an ordinary sickness did from Lazarus ; and let death any way crumble the body to dust, the Resurrection shall restore it whole again. Indeed if we live (and God by some lingering sickness, shall in mercy stay till we make us ready, ) we shall do well: but if we die as the Martyrs did, half burnt, and half blown up ; we shall do better. And thus much to prove that the Godly endure reproaches and persecutions patiently, because God hath commanded them so to do.
CHAP. XXX. That they are patient in suffering of wrongs, for God's glory.
3. THe Children of God are patient in suffering wrongs, for God's glory; lest Philosophy should seem more operative in her Disciples, than Divinity in hers; lest Nature and Infidelity should boast itself 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 show, that Socrates, Plato, Aristippus, Aristotle, Diogenes, Epictetus, Philip of Macedon, Dion of Alexandria, Agathocles, Antigonus, and Caesar, were endued with rare and admirable Patience ; whereunto I will add three other examples: Philip of Macedon asking the Ambassadors of Athens, how he might 〈…〉 Athens that could be, if you would hang yourself ; yet was not moved a jot, for all his might was answerable to his patience: Why? he cared not so much to revenge the evil, as to requite the good.
Polaemon was not so much as appalled at the biting of a Dog that took away the brawn or calf of his leg ; nor Harpalus to see two of his Sons laid ready dressed 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 mortal creatures. But what of all this? Let every natural man know, that a continued patience may be different from what is goodness: for as Austin well, There is no true virtue, where there is no true Religion ; neither is it a natural meekness which proceeds from a good constitution, nor a moral meekness which proceeds from good education and breeding; but spiritual meekness 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 virtues of all these Philosophers be extracted into one Essence, and that spirit poured into one man (as Zeuxis pourtraying Juno, chose the five Daughters of Croton, out of all the Agrigentine Virgins, that from their several perfections, he might compose one excellent and most beautiful picture: ) Yet this Philosopher must be acknowledged to fall short of a complete 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 Job, 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 Savior, as the Branch cannot bear fruit of itself, except it abide in the Vine, no more can ye, except you abide in me, Joh, 15.4. Christian virtues are not natural; a man is no more born with Grace in his soul, than with Apparel on his back.
Again, the best of our Works are imperfect, and mingled with corruptions; and therefore cannot abide the examination of God's exact justice, till they be covered with Christ's Righteousness, 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 goodness of the heart; so, neither when the heart is naught, to plead that the matter of the work is good; as many notable examples prove, namely the Jews urging God with their fasting, Isa. 58. and yet sent away empty. And those reprobates, Matth. 7. who alleadg their preaching in Christ's Name, casting out Devils, &c. but receiving that fearful 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 S t John says, Cain's works were evil, and his brothers good ; which may serve to comfort poor Publicans, and confound all proud Pharisees, as S t 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 God's Word and Commandment ; which obedience also proceeds from a true love 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 Jews 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 carnal 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 ourselves rather than God: when we come for our reward, God's answer will be, Let him reward you, whom ye have served; thou servedst thyself, therefore reward thyself, 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, S t Paul willeth Christian servants, yoked with cruel 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 aim and end was not God's glory, but their own honor and glory, and virtues are to be judged, not by their actions, but by their ends. Yea, they called virtue, Bonum Theatrale, as if a man would not be virtuous, if he had not spectators to take notice of him: but it is false, for virtue will be as clear 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 natural and mere moral men, and a true Christian: the Christian loves goodness for itself, 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 God's 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 man's, the honor should be God's. 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 men's praises.
Now, it is one method to practice swimming with Bladders, and another to practice dancing with heavy shoes. We read of some that in the Monastery could fast whole days together with ease, but in the desert they could not hold out until 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 believe in him, of whom they have not heard? Rom. 10.14.
And it were well if all that are mere civil and moral 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 nowhere 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 kernel, the husk without the corn, the carcass without the soul, which the Lord abhors, as the sacrifice of fools, Isa. 66.3. Whence it is, that all the virtues of the Heathen are called by Divines splendida peccata, shining or glistering sins, sins as it were in a silken Robe.
5. The sum of all Moral Philosophy is included in these two words, sustain, and abstain, and a wicked man may restrain evil as do the godly ; but here is the difference, the one keeps in corruption, the other kills corruption.
6. The Philosopher, and so all civil and moral men, can forbear, the Christian forgive ; they pardon their enemies, we love ours; pray for them, and return good for evil: and if not, we no whit savor of Heaven. For if you love them that love you (saith our Savior,) what thanks shall you have? for even the sinners do the same (such as see not beyond the clouds of human reason:) But I say unto you which hear, Love your enemies, bless 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. showing that if we will ever hope for good our selves, we must return good for evil 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 principal to the hand, which is loves Factor or Almoner. Wherein our Savior 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 says to the heart, love your enemies: for the stroke and sounding of the bell above, he saith to the tongue, bless 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 natural men say • with the wind of their natural passion • and corrupt affections, in rendering evil for evil, but Christ the Master and Pilot of his Ship the Church ; hath charged all passengers bound for Heaven, the Haven of their hope, and Harbor of their rest; like Paul's Mariners, Acts 27. to sail with a contrary wind and weather, of doing good for evil: and like the Disciples on the Lake of Genazereth, R •• through the raging waves of their enemies reproaches, with a contrary breath ; not rendering rebuke for rebuke ▪ but contrariwise, to bless, 1 Pet. 3 •• . And the better to teach us this lesson, he practiced it himself, adding example to precept: for his word and his work, like mercy and truth, were together ; his precept and his practice, like righteousness 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 sweet water and blood to wash their souls. Yea, when the Jews were crucifying of him, he at the same time (though the torments of his passion were intolerable, incomparable, inconceivable ) 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: S t Steven, at the instant, while his enemies were stoning of him, kneeled down and prayed, Lord lay not this sin 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 showing the greatness of their impiety, which easily could not be forgiven, as also the greatness of his piety. And indeed, as to render good for good, is the part of a man; and to render evil for evil, the part of a beast; and to render evil for good, the part of a devil ▪ so to render good for evil, is only the part of a Saint: Be merciful as your heavenly Father is merciful, Luk. 6.36. It were easy to abound in examples of this kind; How often did Moses return good unto Pharaoh for his evil, in praying to, and prevailing with God for him, to the removal of nine several plagues, notwithstanding his cruel 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 show in that man of God to Jeroboam, and they that went to Heaven by that bloody way of Martyrdom, who prayed for others, even their persecutors and murderers ; an easier passage to Heaven: Yea, God's people account it a sin 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 D r 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 meals, ) showed not the least token of passion, but only replied, 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 confess, 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 anything, whether in body, goods, or good name: for of necessity there must be in that man that can patiently bear such a loss, somewhat more than man. I know there are some men (or rather two legged Beasts ) that esteem no more of Books and Notes, than Aesop’s 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 persuaded to be patient as Job was, he replied, What do you tell me of Job? Job never had any Suits in Chancery.
Yea, indeed the meanest of Christ's royal Band, for patience, puts down all the generation of natural men ; as even their enemies will confess. Consalvus a Spanish Bishop and Inquisitor, wondered, how the Protestants had that Commandment, Thou shalt love thy neighbor as thyself, so indelibly printed in their hearts, that no torture could blot it out, and make them confess, and betray one another. And indeed, how should it be otherwise? For
- First, If Moral 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 air, and the air upon the spirits, and the spirits upon the humors? and these incline the temper, and that inclines the soul of a man, such and such ways: yet breeding in the resineder sort of evil persons, will nauch prevail, to draw them another way; what may we think of grace, and faith, and God's Spirit, which are supernatural?
- Secondly, Every Christian suffering for Christ's sake, and for righteousness sake, hath God's mighty power to support him, and Christ to suffer with 〈◊〉 , and bear a part in his misery: whereas the natural man suffers all himself as a delinquent or malefactor ; whose guilty conscience adds weight • o his punishment. A woman called Faelicitas (whom S t 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 labor, that she could not forbear scree • hing ;) one of the Officers hearing her cry out, tauntingly mocked her thus: Ah woman, if thou canst not bear these sorrows, 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 myself, and for sin ; 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 cheerful 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-royal, peculiar to the Saints. It is well if Philosop • y have so much wisdom, 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 God's 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 God's 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 evil: 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 show of my passions, than smother them to my cost; which being vented and expressed, become more languishing and weak: better it is to let its point work outwardly, than bend it against ourselves; and in reason, Tallying of i • juries is but justice: To which I answer, it is not reason, especially carnal reason, but Religion, which all this while hath been disputed of, which is Divine and supernatural; and that teacheth how good must be returned for evil, and that we should rather invite our enemy to do us more wrong, than not to suffer the former with patience, as our Savior's 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 carnal men, weakeneth the force of the strongest reasons ; for no more among Ruffians, but a word and a blow ; among civil 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 Jesus hath commanded me, which is of more necessity than life itself?
Yea, seeing Heathens could go so far 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 Child, is the Fathers Honor, let us that are Christians, be known from worldlings by our practice ; as once the Grecians were known from the Barbarians by their virtuous lives, as Quintus Curtius notes. Shall a wild 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 civil honesty, severed from true piety, humility, saving knowledge, sincere love to God, true obedience to his word, justifying faith, a zeal of God's glory, and desire to edify and win others, God accepts not, as proceeding from the love of ourselves, and other carnal 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 sail with that contrary breath of the Apostle, 1 Cor. 4.12. We are reviled, and we bless: and with that of S t Steven, who rowed both against wind and tide, 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 Civil and moral men have speculative knowledge, if thine be saving, it will take away barrenness and make thee fruitful 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, Jesus 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 believer hath over and above God's 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 show 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 rejoiceth in his sufferings: We rejoice in tribulation (saith S t 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 joyful 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 thankfulness: And S t James 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 entire lacking nothing, Jam. 1.3, 4.
God's people do not only acknowledge that they suffer justly frrm God, even when they suffer unjustly from men, as Joseph's 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 Lord's Cup? yet say they, justly is this evil come upon us, because we have sinned against our brother, Gen. 42.21. As a trespass 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 always continue in the nethermost Form, 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 thankfully.
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 Orphan to the Empire, but now that he suffereth me to be cast down, I ascribe it wholly to my sins: blessed be his Name, for his mercy in the one, in the other for his justice. And S t I am • s being cut into pieces limb by limb, was heard to say, God be thanked, upon the cutting off of each member or joint. The very Heathen, saith S t Jerome, 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 me digress: come we to the sixteenth Reason.
CHAP. XXXI. That they may follow Christ's example, and imitate the Patience of the Saints in all Ages.
16. Reason.
6. IN the sixth and last place, they bear the slanders and persecutions of wicked men patiently, that they may follow Christ's example, and imitate the patience of the Saints in all ages.
Christ also suffered for you (saith S t Peter ) leaving you an example that you should follow his steps, 1 Pet. 2.21. And it is written of him, that When he was reviled, he reviled not again; when he suffered he threatened not, 1 Pet. 2.23. He was called of his enemies Conjurer, Samaritan, Winebibber, &c. was scoffed at, scorned, scourged, crucified, and what not? yea, he suffered in every place, in every part.
First, In every place, hunger in the desert, resistance in the Temple, sorrow in the Garden, contumelies in the Judgment-hall, Crucifying without the City, &c.
Secondly, In every part, his eyes run down with tears, his temples with blood, his ears tingled with buffetings, glowed with reproaches ; they afflicted his taste with Gall, spit in his face, pierced his head with thorns, his hands with nails, his side with a spear: his heart was full of sorrow, his soul of anguish, his whole body was sacrificed as an offering for sin ; and yet he suffered all for us, to the end he might leave us an example, that we should follow his steps. Neither was it so much what he suffered, as with what affection, willingness and patience he suffered, that did Nobilitate the merit of his sufferings.
As touching the first, Why descended he to take our flesh? but that we might ascend to take his Kingdom ; he descended to be crucified, that we might ascend to be glorified ; he descended to hell, that we might ascend to Heaven.
Touching the second, What King ever went so willingly to be Crowned, as he to be crucified? Who so gladly from execution, as he to it? What man was ever so desirous to save his life, as Christ was to lose it? witness that speech, I have a baptism to be baptized with, and how am I pained till it be accomplished, Luk. 12.50? His mind was in pain, till his body and soul came to it: And to him that dissuaded him from it, he used no other terms, than avoid, Satan.
And thirdly, With what patience he suffered all, let both Testaments, determine; he was oppressed and afflicted, yet did he not open his mouth; he was brought as a sheep to the slaughter, and as a sheep before the shearer is dumb, so opened he not his mouth, Isa. 53.7. His behavior was so mild and gentle, that all the malice of his enemies, could not wrest an angry word from him. Yea, when his own Disciple was determined to betray him; I see not a frown, I hear not a check from him again: but what thou doest, do quickly. O the admirable meekness of this Lamb of God! Why do we startle at our petty wrongs, and swell with anger, and break into furious revenges, upon every occasion, when the pattern of our patience lets not fall one harsh word, upon so foul and bloody a Traitor? When the Jews cried out, Crucify him, as before they cried out, His blood be upon us and upon our Children ; he out cries, Father, pardon them: being beaten with Rods, crowned with Thorns, pierced with Nayls, nailed to the Cross, bathed all his body over in blood, filled with reproaches, &c in the very pangs of death; as unmindful of all his great griefs, he prayeth for his persecutors, and that earnestly, Father forgive them: Pendebat, & tamen petebat, as S t Augustine sweetly: O patient and compassionate love! Ye wicked and foolish Jews, you would be miserable, he will not let you: His ears had been still more open to the voice of grief, than of malice: and so his lips also are open to the one, shut to the other.
Thus Christ upon the Cross, as a Doctor in his chair, read to us all a Lecture of Patience, for his actions are our instructions: and the same that Gideon spake to Israel, he speaks still to us: as ye see me do, so do you: And no man be he never so cunning, or practiced, can make a strait line, or perfect circle by steddinesse of hand, which may easily be done by the help of a Rule or Compass: Besides, is Christ gone before us in the like sufferings? what greater encouragement? When we read that Caesar's example (who not only was in those battles, but went before them) yea his very Eye made his Soldiers prodigal of their blood: when we read that young King Philip, being but carried in his Cradle to the Wars, did greatly animate the Soldiers. Besides, what servan • will wish to fare better than his Lord? Is it meet that he who is not only thy Master, but thy Maker, should pass his time in continual travel, and thou in continual case?
When a lewd Malefactor being condemned to die with just Phocion ▪ railed at the Judge, the Law, his Accusers, and looked on Death with terror and amazedness: he thus cheered him with encouragement, Dost thou grudge to die with Phocion? so say I to thee: Dost thou grudge to suffer with thy Savior? O blessed Jesus! O thou Co-eternal Son of thine Eternal Father, why should I think strange to be scourged with tongue or hand, when I see thee bleeding? what lashes can I fear, either from Heaven or Earth, since thy scourges have been born for me, and have sanctified them to me▪
True, It is Satan's policy to make men believe, that to do and suffer as a Christian, is so extremely difficult for them, that it is altogether impossible; wherein he deals like the inhospitable Salvages of some Countries, who make strange fires, and a show of dismal torrours upon the shores, keep passengers from landing: But if Christ be gone before us in the like, and it is for his sake that we smart; then we may be sure to have him present with us (even within us by his spirit, 1 Pet. 4.12, 13, 14.) to assist us, and prevent our enemies ; and is not he able enough to vindicate all our wrongs?
Learn we therefore from him to suffer
- Innocently.
- Patiently.
Wilt thou (saith one) look to reign, and not expect to suffer? Why Christ himself went not up to his glory, until first he suffered pain: Or wilt thou (saith Saint Cyprian ) be impatient, by seeking present revenge upon thine enemies, when Christ himself is not yet revenged of his enemies ? Do thou bear with others, God bears with thee; Is there a too much, which thou canst suffer for so patient a Lord? But to go on; wilt thou follow God's example? Then note, whereas Christ hath in many particulars commanded us to follow his example; yet in no place (saith Saint Chrysostom ) he inferreth we should be like our Heavenly Father, but in doing good to our enemies. And therein resemble we the whole three Persons in Trinity. God was only in the still wind; Christ is compared to a Lamb, the holy Ghost to a Dove. Now if we will resemble these three Persons, we must be softly, Lambs, Doves ; but if on the contrary we be fierce, cruel, and take revenge, so using violence, we resemble rather the devil who is called a roaring Lion ; and the wicked, who are termed Dogs, Wolves, Tigers, &c.
3. To add to the precept of God, and the practice of our Savior, the example of God's people ; they are patient in suffering of injuries, that they might imitate the Saints in all ages. They were so, and we are likewise commanded to follow their steps, as in all things which are good; so especially in this, Take, my brethren the Prophets (saith Saint James ) for an example of suffering adversities, and of long patience, Jam. 5.10. •• ethren, saith Saint Paul to the Thessalonians. Ye are become followers of the Churches of God, which in Jude’s are in Christ Jesus, because ye have also suffered the same things of your own Countrymen, even as they have of the Jews ▪ 1 Thes. 2.14. And to the Philippians, Be ye Followers of me. Brethren, and look on them which walk so, as ye have us for an example, Phil. 3.17. And see how he followed his Masters example▪ for who, amongst us so loves his benefactors, as Saint Paul loved his malefactors ? He would do anything (even he rased out of the book of life ) to save them that would do anything to • ell him. Amongst many examples recorded for thy imitation and mine; Behold the patience of Job. Jam. 5.11. of Abraham, Gen. 20.17, 18. of Isa • c▪ Chap. 26.1 • . of Joseph. Chap. 3 • .32, 33. who notwithstanding his brethren hated him for his goodness, and could not speak peaceably unto him, conspired to kill him, stripped him of his Goat, cast him into a pit, sold him for a slave, recompenc'd them good for evil ; when he was armed with power to revenge: for when these his enemies did hunger, he fed them; when they were thirsty, he gave them drink; whereas they stripped him of his party-coloured-coat, he gave them all change of raiment ; whereas they sold him for twenty pieces of money, he would not sell them Corn, but gave it them freely, and put their money again into their sacks: whereas they cast him into a pit, without either bread or water, he brought them into his own lodging, and feasted them sumptuously with delicate fare, and gave them of the best wine: Thus he gave them a good measure pressed down, and shaken together ; yea, running over into their bosoms, of kindness for unkindness. And thus holy David 〈◊〉 in the steps of good Joseph, Psal. 38.12, to 15. 1 Sam. 26.20. For when Saul had bent his howe, and made ready the arrows within his quiver, to shoot at this upright in heart, and sweet singer of Israel: Yea, when this Fowler hunted him like a Partridge to the mountains ; so that his soul was • ain to ask for the wings of a Dove, that he might fly away and be at rest: Yet see when his mortal foe was delivered into his hand in the Cave ▪ he would not lay hands on his enemy, nor suffer his blood-thirsty followers to fall upon him; but only to give him notice what he could have done, cut off the lap of his garment, and rendered him good for evil, as Saul himself confessed, 1 Sam. 24.18. Yea again, when he found him asleep in the field, he spared his life which was in his hand; and to give him a second warning, only took away his pot of water and his spea • . •• Sam. 26. And lastly of Stev • n, who when the Jews were stoning him to death, kneeled down, and cried with a loud voice, Lord, • ay not this sin to their charge, Acts. 7.60. A true Scholar of CHRIST: For first, He prayed for enemies; Secondly, For mortal enemies that stoned him: Thirdly, In hot blood, at the time when they wronged him most • as being more sorry for their riot, than for his own ruin. Now what is it that we suffer, being compared with their sufferings? Even nothing in a manner: Ye have not (saith S t Paul to the Hebrews ) yet resisted unto blood: we have passed (saith the Prophet) through fire and water ; not fire only, as the three Children ; nor w • ter only, as the Israelites ; but fire and water, all kind of afflictions and adversities. For shame then let us pass through a little tongu-trial, without the least answering or repining. In which, take M • Calvin for a pattern, who said, Though Luther call me a Devil, yet I will honor him as a dear servant of God.
Now all ye scoffers, behold the patience of the Saints, and stand amazed. That which you (not for want of ignorance ) esteemed base, sottish and unworthy, ye see hath sixteen solid Reasons, as so many pillars to support it; and these hewn out of the Rock of God's Word. Ye see the Child of God is above nature, while he seems below himself: the vilest creature knows how to turn again; but to command himself, not to resist, being urged, is more then Heroicall. Here then is matter worth your emulation, worthy your imitation.
Again, Behold the Reasons why God suffers you to deride, hate and persecute his people, which are likewise declared to be sixteen in number, and those no less weighty ; of which three concern his own glory; thirteen our spiritual and everlasting good, benefit and advantage. Yea reflect yet further you seed of the Serpent, and see the Original, continuance, properties, causes, ends, and what will be the issue of your devilish enmity against the seed of the Woman ; And then you will acquit the Religious with Christ and his Apostles for well doing; or confess that you condemn Christ and his Apostles with them; as Erasmus said in his own defense. But if of the two, you will choose to go on, and perish; your blood be on your own heads, and not on mine ; I have discharged my duty.
CHAP. XXXII. Rules to be observed touching Thoughts, Words and Deeds, when we are wronged.
I Must needs confess (may some say) you have shewn sixteen solid and substantial Reasons of Patience, sufficient to persuade any reasonable creature to embrace it, at least in affection ; but is it therefore in all cases necessary we suffer injuries, without righting of ourselves, or being angry?
No: he that makes himself a Sheep, shall be eaten of the Wolf. In some cases tolerations are more than unexpedient ; they inspire the party with boldness, and are as it were pullies to draw on more injuries; bear one wrong, and invite more ; put up this abuse, and you shall have your belly full of them. Yea, he that suffers a lesser wrong, many times invites a greater; which he shall not be long without. As how doth David's patience draw on the insolence of Shimei? Evil natures grow presumptuous upon forbearance. In good natures and dispositions, injury unanswered grows weary of itself, and dies in a voluntary remorse; but in those dogged stomachs, which are only capable of the restraints of fear ; the silent digestion of a former wrong, provokes a second. Neither will a Beef braind follow be subdued with words. Wherefore mercy hath need to be guided with wisdom, lest it prove cruel to itself.
Neither doth Religion call us to a week simplicity, but allows us as much of the Serpent, as of the Dove. It is our duty indeed to be simple as Doves, in offending them ; but we are no less charged to be wise as Serpents, in defendi • g ourselves: lawful remedies have from God, both liberty in the use, and blessing in the success ; no man is bound to tender his throat to an unjust stroke. Indeed, when the persecuted Christians complained against their adversaries, to Julian the Emperor, desiring justice; he answered them, as some of our scoffers may do in the like case, It is your Masters commandment that you should bear all kind of injuries with patience. But what did they answer? It is true, he commands us to bear all kinds of injuries patiently, but not in all cases ; besides, said they, we may bear them patiently, yet crave the Magistrates aid for the repairing of our wrongs past, our present rescue, or for the preventing of what is like to ensue. But to make a full Answer to the Question propounded: There are Rules to be observed,
- 1 touching our Thoughts.
- 2 touching our Words.
- 3 touching our Actions.
First, Touching our Thoughts: He that deceiveth me oft, though I must forgive him: yet Charity binds me not, not to censure him for untrusty; and though Love doth not allow suspicion, yet it doth not thrust out discretion ; it judgeth not rashly, but it judgeth justly: it is not so sharp sighted, as to see a moat where none is, nor so purblind, but it can discern a beam where it is: the same spirit that saith, Charity believeth all things, 1 Cor. 13.7. saith also, that a fool believeth all things, Prov. 14.15. and Charity is no fool: as it is not easily suspicious, so neither lightly credulous: It is neither simple, nor subtle, as Bias spake wisely of her; or rather not only simple as a Dove, to think no evil, but also wise as a Serpent, to discern all things, and see what is evil.
2. For our tallying of words, as it argues little discretion in him that doth it, so it is of as little use, except the standers by want information of thy innocence, and his guiltiness, which gives the occasion. Wherefore in hearing thy own private and personal reproaches, the best answer is silence ; but the wrongs and indignities offer • d to God, or contumelies that are cast upon us in the causes of Religion, or the Church, may safely be repaid. If we be meal-mouthed in Christ's, and the Gospels cause, we are n • t patient but zeal-less. Yea, to hold a man's peace when God's Honor is in question, is to mistake the end of our Redemption, 1 Cor. 6.20. What saith the Apostle? Ioyn with patience godliness, 2 Pet. 1.6. for else, patience without godliness, while it receives injury of man, may do more injury to God. Neither is there a better argument of an upright heart, than to be more sensible of the indignities offered to God, than of our own dangers. And certainly no ingenuous disposition can be so tender of his own disgrace as the true • Christian is at the reproach of his God ▪ as we see in Moses, who when Aaron and Miriam offered him a private injury, it is said his meekness was such, that he gave them not a word, Numb. 12. But when the people had fallen to idolatry, and he heard them murmur against their Maker ; he spares neither Aaron, nor the people, but in a godly fit of zeal, takes on at them; yea, breaks the Tables in pieces, Exod. 32. A meek Lamb in his own cause, a fierce Lyon in God's. Yea, it was always his manner, to plead the people's cause to God, with prayers and tears ; but God's cause against the people, with sword and revenge. And thus it fared with David, who was a man deaf and dumb, and wholly senseless at Shimei 's private reproach ; when he cursed him, cast stones at him, called him murderer and wicked man, 2 Sam. 16. But not so, at Goliath's public revilings of God, and his Church ; no, not at Michols despising his holy zeal in the public service of God, 2 Sam. 6. In these cases, how full of life, and spirit, and holy impatiency did he show himself to be! And our Savior Christ, who suffered himself to be spit upon, buffeted, crowned with Thorns, &c. without giving an angry word; but when he saw the Tempple abused, he burned in a zealous anger against them; took a scourge, and whipt the buyers and sellers out, saying, Ye have made my Fathers house a den of thieves, Matth. 21.12.13.
3. Touching our actions; whether it be in thine own cause, or in the cause of God and Religion, thou mayest not be a revenger. All that private persons can do, is either to lift up their hands to Heaven for redress of sin, or to lift up their tongues against the sin, not their hands against the person. Who made thee a judge? is a lawful question, if it meet with a person unwarranted. True, Phineas in the case of Zimry and Cozby, lift up his hand, and thrust them both through with a spear: And when Moses saw the Egyptian smiting the Hebrew, he smote the Egyptian: but they had peculiar warrants signed from Heaven, either by instinct, or special command, which we shall expect in vain.
Well may we flee from danger, as Jacob fled from Esau, Moses from Pharaoh, David from King Saul, Elias from Jezebel, Paul from the Damascens, and Christ himself from the Jews: And expect to find comfort in our flight, even a City of refuge; as Jacob found favor in Laban's house, Moses, a rich Father-in-Law, Elias, an Angel to feed him, Paul, spiritual brethren to comfort him; besides the holy Ghost, the true Comforter. But the weapons of a Christian in adversity, ought only to be patience and prayer ; for as Theodoret saith, If Muentius, and Maximinian, in the heat of zeal, shall rayl on wicked Julian at a Feast; justly may their deaths be cast upon their petulancy, but not upon their Religion. Yea, the Council of Eleberis decreed, that if any man did take upon him to break down the Heathens Idols, and were slain in the place, that he should not be reckoned among the Martyrs.
Indeed, God so loves this heat of zeal, in all the carriages of his servants, that if it transports us too far, he pardoneth the error of our fervency, rather than the indifferency of lukewarmness: as may be seen in that act of Moses, when being wroth with the people about the molten Calf, he brake the Tables in pieces, Exod. 32. Nevertheless, if we shall either out of superstition or presumption, do that we have neither calling nor warrant for out of the Word : such our works (be our intention what it will) are but the blind whelps of an ignorant zeal : and an unadvised zeal (when knowledge is not made the Pilot of devotion ) may be more prejudicial, than a cold remissness. Swift horses without a skillful waggoner, and full sails without a good Pilot, endanger more.
Object. Every base nature will be ready to offer injuries, where they think they will not be repaid: he will many times beat a Coward, that would not dare to strike him, if he thought him valiant: as a Cur that goes through a Village, if he clap his tail between the legs, and run away, every Cur will insult over him; but if he bristle up himself, and stand to it, give but a counter-snarl, there's not a Dog dares meddle with him.
Answ. Nevertheless, avenge not thyself, but give place unto wrath, and that for conscience sake, Rom. 12.19. If thou receivest wrong in thy person, goods or good Name; it is the Magistrates office to see thee righted; and for this cause ye pay also tribute. He is the Minister of God for thy wealth, to take vengeance on him that doth evil, and for the praise of them that do well: neither doth he bear the sword for naught, Rom. 13.4, 5, 6. 1 Pet. 2.14. Now in this case, he that hath endamaged me much (as you have some that will deprive men of their possessions, and then persuade them to be content, ) cannot plead breach of charity in my seeking •• s Restitution; and because patience without discretion wrongs a good cause, I will so remit wrongs, as I may not encourage others to offer them ; and so retain them, that I may not induce God to retain mine to him. Have you not seen a Crow stand upon a Sheeps back, pulling off wool from her side? even creatures reasonless, know well whom they may be bold with, that Crow durst not do this to a Wolf or a Mastiffe: the known simplicity of this innocent beast, gives advantage to this presumption. Meekness of spirit commonly draws on injuries, and the cruelty of ill natures usually seeks out • hose, not who deserve worst, but who will bear most. Wherefore patience, and mildness of spirit, is ill bestowed, where it exposes a man to wrong and insultation: Sheepish dispositions are best to others, worst to themselves I could be willing to take injuries, but I will not be guilty of provoking them by lenity: for harmlessness, let me go for a Sheep; but whosoever will be tearing my fleece, let him look to himself.
Diogenes the Stoic, teaching his auditors how they should refrain anger, and being earnest in pressing them to patience ; a waggish boy spit in his face, to see whether he would practice that which he taught others: but Diogenes was not a whit moved at it, yet said withal, I fear I shall commit a greater fault, in letting this boy go unpunished, than in being angry. In some cases, for reason to take the rod out of the hands of wrath, and chastise, may be both lawful and expedient. The same which Aristotle affirmed in Philosophy, viz. That choler doth sometime serve as a whetstone to virtue, is made good Divinity by S t . Paul, Be angry, but sin not, Ephes. 4.26. that is, be angry with sin only.
For Cautions and Rules to be observed, when we appeal to the Magistrate: First, Let it be in a matter of weight, and not for trifles.
True, thou canst not be more forward to cast away thy money, than some Lawyers are to catch it: but the Physician and Lawyer, are for necessity, not for wantonness. What said one to a Lawyer, offering to right his wrongs, and revenge him of his adversary, by Law? I am resolved rather to bear with patience an hail shower of injuries, than seek shelter at such a thicket ; where the brambles shall pluck off my fleece, and do me more hurt by scratching, than the storm would have done by hailing. I care not for that Physic, where the remedy is worse than the disease.
Secondly, Let it be in case of necessity, after we have assayed all good means of peace and agreement; using Law, as a Father doth the Rod, full sore against his will. As whatsoever our wrongs be, true wisdom of the spirit will send the Apostle le • ity, as admonitions harbinger, with offers o • peace, before she takes out process, 2 Tim. 2.25.
Thirdly, Let not our aim and end be the hurt of our enemy ; but, first, the glory of God ; secondly, the reformation of the party himself, that so he which is overcome, may also overcome; and (if it may be) others by his example, whereby more than one Devil shall be subdued. And thirdly, to procure a further peace and quiet afterwards; as Princes make war to avoid war: yea, in case we see a storm inevitably falling, 'tis good to meet it, and break the force.
Fourthly, Let us not be transported either with heat or hate, but begin and follow our suits without anger, or using the least bitterness or extremity against the person of our adversary: as Tilters break their Spears on each others breasts, yet without wrath or intention of hurt ; or as Charles the French King made war against Henry the seventh King of England, rather with an Olive-branch, than a Laurel-branch in his hand, more desiring peace than victory: not using bribery, or any other means to corrupt or hinder justice, but to seek our own right.
Fifthly and lastly, Having used this ordinary