Observations Divine and Moral, Chapter 34
CHAP. XXXIIII. Of Injuries.
AN Injurie (say the Lawyers) is whatsoever is Pacius.not done justly. In one, and the same act may be found both sin against God, and injurie against man. And therefore in cases of wrong done either by violence, or deceit, the offender, under the law, was bound both to make restitution to the wronged, and also to bring his Levit. 6.trespas offering to the priest, to make an atonement for him before the Lord. Sometimes the sin is taken away, and the iniurie remayns; as when the person which hath wronged another, truly repents; but is not able to make satisfaction: Sometimes, on the other side, the injurie is taken away, and the sin remayns; viz. when the offender makes satisfaction by compulsion, or for shame; but repents not before God: Sometimes both are taken away, and sometimes neyther; as both or neyther satisfaction to men, and repentance towards God is performed.
Between the injurying, and offending of a man there is this difference; that we may injurie him that is altogether ignorant of it; but can offend onelyonly him that takes knowledg of some evil in truth, or appearance, done by us, whether with injury, or not.
The more power any hath to do hurt, without worldly prejudice to himself therein, the more carefull had he need be, that he take not to himself any lawlesse liberty that way; remembring alwayes that he hath also a master in Coloss. 4. Eccles. 5heaven; and that he who is higher then the highest regardeth: who also may with more right, and reason destroy him for ever, then he (how great soever) do the least hurt to the sillyest worm, that crawls upon the face of the earth.
They who use injurious dealings themselvs hate them in Seneca.others, and them that offer them; as do they also who take knowledge of them. For whom men fear, they hate: Now there is cause for all to fear him (to his power) that hurts any; seeing in wronging one, he threatens all that he hath power to hurt. Yet if we will look upon things a litle spiritually, such persons are more to be pittied, then eyther hated, or feared; as being, (though cruell to others, yet) more to themselvs: hurting others in their bodies, and bodilyAustin. states; themselvs in their hearts, and consciences before the Lord, which is far the greatest damage. And upon this ground it was, that the ancient father desyred Scapula, Tertul.that he would pitty himself, if he would not pittie the Christians, whom he cruelly persequuted, seeing the most hurt came to himself thereby. When therefore we thus suffer any heynous injuries of any kinde by any, we must pray the Lord both to deliver us out of their hands, and them out of the divels, whose instruments they are, in so doing.
For any one man whosoever to offer injurie to any other whomsoever, is unnaturall, and inhumayn: but especially odious in these four sorts of persons: The first is Magistrates, and men in authoritie, whom God hath therefore furnished therewith, that they might prevent, and redresse injuries by others; and exequute wrath upon Rom. 13.evill doers. Which if they become themselvs, they transform the image of the Lords power, and justice, which they susteyn, into the image of Gods enemy, Sathan, whom therein they resemble; and become, after a sort, wickednesses in high places, as the divels are. The second are freinds, whose office it is by help, counsayl, riches, orTerence. otherwise, to succour their wronged freinds; and if no other way, at least, by condoling with them, and comforting them. A man that hath freinds should shew himself friendly Prov. 18.(sayth the wise man) and for such a one to shew himself enemie-like, is very greivous; as we may see in Iobs, and Davids case. Now, if it be here demanded, whether the injuries offered by freinds, or by others, be lesse tolerable? Answer must be made with distinction; that some injuries are such, and so notorious, as cannot stand with a true freindly heart, but do plainly discover an evil, and enimious affection: and of these by false freinds David (and worthily) complayns, as more greivous then by strangers. Psal. 55.Some again, are such, as may scape him that truly loveth, through negligence, rashnes, or other infirmitie. Such the heat of love should digest. And they, who, in this kinde will bear more at the hands of others, then of freinds, are unworthy of them. A third sort are men religious, whose professed pietie towards God promiseth honest dealing with men: as on the contrary, Abraham looked for allGen. 20. injurious dealing in that place, where the fear of God was not. The fourth, and last are men themselvs oppressed by others, specially lying under the injuries of the times. When one poore man oppresseth another, it is like a sweeping Prov. 28.rayn, which leaveth no food. Yet is it found by certain experience, that it oft rayns from this coast; and that the poore by oppressing one another, teach the rich to oppresse both: and this not onelyonly in bodily things, but in spirituall also: none being found more injurious, and unmercifull, then are some (out of the favours of the times themselvs) to others, that are a litle more in their disgrace, then they. None of the heathens were so cruelly bent against the christians, as the Iews, though themselvs but scattered amongst the Heathens, to be tolerated by them. Such should think of the brethren of Ioseph, who being themselvs in danger to be violently oppressed, remembred, and bewayled the violence, and wrong, which they had formerlyGen. 42. offered to their brother Ioseph.
There are two things causing inordinate stirring, and indignation at injuries offered: the one naturall; the other morall. The naturall is the aboundance of hoat choler boyling in the veyns, by which the blood, and spirits are attenuated, and so apt to be inordinately stirred, and inflamed, upon apprehension of a wrong done. This cause may something be helped by naturall means, and medicines; and the effect by true wisdom, and government, which represseth all inordinate motions in the minde. The morall cause is pride, and self-love: for men having themselvs in high estimation, make account▪ that if they be a litle wronged, some great, and heynous offence is committed, and that at which there is just cause of high indignation. The injury to such seems great, because they seem great to themselvs: whereas to him that is litle, and lowly in his own eyes, injuryes and wrongs seem lesse: specially if he set this low price, and valuation upon himself, in conscience of his sins against God: as it was with2 Sam▪ 16. David. What strange thing is it, if an earthen pot get a crack? or if a silly worme be troden upon? or that he, who is litle, be litle set by?
It is wisdom, in cases, not to seem to take knowledge of an injurie: as eyther, when it is small, and scarse worthy the myndeing; and such the stately gravitie of some persons make many to be, which to others seem intollerable; witnesse Cato, who being asked pardon of him that Seneca.had given him a bob on the mouth, answered, that there was no injurie done, and so no pardon needfull: or when the greatnes, (and mallice withall) of the injurious is such, as that to expostulate a wrong is to provoke to the doubling of it: to which purpose his answer fitted well, that sayd, he had grown old in a tyrants court, by thanking men, when he had received an injurie from them. Sometimes, again, it is wisdom to let persons know, that we account our selvs yll used by them, and that cheifly, when our expostulation is like to prove their warning; by working eyther fear, or shame in them.
If the commendation given of Caesar had not been byCicero. him, who was too good a courtjer, that he was wont to forget nothing but injuries; he though a pagan, might therein have been a mirrour to all Christians; considering the mischeivousnes of our corrupt nature this way, which is apter to remember a wrong done, then any thing els, specially then a benefit; because, as one sayth, we accountTacitus. thanks a burden, and revenge an ease. In regard whereof it was not without cause, that Christ our Lord in our directorie of prayer, which we must dayly use, reinforcethMath. 6. nothing but the condition of the fifth petition: as we forgive them that trespasse against us; the petition being, Forgive us our trespasses; adding therein, that if we forgive not▪ them that trespasse against us, neyther will our heavenly father forgive us. And this exhortation, sayth one, if we be Calvin.not more hard, then iron, and steel, cannot but soften us, and make us appeasable, and ready to remit offences; considering how many, and great our offences are against the Lord; for which he both so justly might, and so easily could take revengment upon us. And since vengeance is the Lords, and Rom. 12.that he will repay, we must beware we take it not further into our hands, then God gives it us: lest medling with edged-tools, in Gods shop, we surely cut our selvs deep, howsoever they scape, against whom we use them. And, besides the conscience of offending God by revenge, in wish, word, or deed, we may take instances of inducement to forgivenes, from circumstances of all the persons that injurie us. If it be a meaner person then our selvs, that wrongs us; let us forgive him, in pittie of his weaknes: If our superiour, let us pittie, and forgive our selvs: the formerSeneca. in charitie; the latter in wisdom. Is he a malicious, and unmerited enemy? why should we marvayl, if he do his kynde? Have we hurt him before? he but gives us our due, and why should we not take it at his hands? Is he a good man? let us be ready to forgive him, whom God forgives. Is he wicked? Alas, we may well forgive him, considering how fearfull vengeance (if he repent not) God will take on him for that, and other his sins.
Many who think it divelish (as indeed it is) to offer an injurie, think it but manly to requite it. But it is, (saythLactant. one, evill as well to requite, as to offer; since God forbids both. And there is, sayth another, onelyonly this difference between Tertul.them; that he who offers the injury, is before in mischief; and he that requites it, comes after therein, as fast as he can. With which two joyn a third witnesse saying, that to render evil Calvin.for evill, is to make two divels for one.
Not to be revenged for an injury done is not alwayes to forgive it. For this may be through want of power, or of courage, or in a kinde of haughtines of mynde, when a man esteems himself above the wrong done, or scorns to fyle his fingers with his adversarie. Neyther yet is it sufficient (though it be a great thing) that we wish him no hurt who hath wronged us; but we ought further also so to keep our hearts, that they rejoyce not at his fall, or slumbling, by any other means; least the Lord see, and it displease Prov. 24▪him, and he turn his wrath from him upon us. All the other wayes we may be accessory before; this way, after the fact. Notwithstanding, we may, & have cause to be glad, if the injurious, and oppressours be restreyned by some work of Gods over-ruling providence; that the fox being chayned up may no more worry the lambs: But this is not to rejoyce for his hurt; but for his good. Lastly, as God forgives injuries against him (which all sins are) if for the same he hate not the person so sinning, though he both be angry at him, and correct him; and therein provide for the repayring of the honour of his majestie impeached by him: so may men forgive injuries done against them, in… Sam. 12. spirituall sense, and holy manner; if therefore they hate not, nor wish hurt to the person, that hath wronged them; though, in cases, they provide for his due correction, and also for the repayring of the damage susteyned by him in theyr body, goods, or good name, by lawfull means.